,^#^^-^®^^, A fS'^^t mw^ OF THE CITY OF NEW YORK. Incorporated A. D. 1850, for the Printing, Publishing, and Circulating of the Theological Works of Emanuel Swedenborg, for Charitable and Missionary purposes. ->-^ THE DIVINE LOVE ai;d THE DIVINE WISDOM. ANGELIC WISDOM OONCEKNIHO THE DIVINE LOVE THE DIVETE WISDOM. Ih^anslated from the latin of EMANUEL SWEDENBOEG, /Servant of ihe Lord Jesus Christ. OEIGINALLT PUBLISHED AT AMSTERDAM MDCCLXni, FEOM THE LAST LONrON EDITION. NEW YORK : AMEEICAN SWEDENBOEG FEINTING. AND PUBLISHING SOCIETY. 1880. Fiiblished hy The American Swedenborg Printing and Publishing Society, organized for the purpose of Stereotyping, Printing, and Publishing Uniform Editions of the TheologicMl Writings of Emanuhi Swedenborg, arid incorporated in the State of New York, a. d. 1850 Sal CONTENTS. PART I. No, Page, That Love is the Life of Man 1 1 I'hat God alone, consequently the Lord, is Love itself, because He is Life itself; and that angels and men are recipients of Life 4 2 That the Divine is not in space 7 3 That God is very Man 11 5 That Esse and Existere in God-Man are distinctly one. ... 14 6 That in God-Man infinite things are distinctly one 17 7 Tliat there is one God-Man, from whom all things are. ... 23 8 That tlie Divine Essence itself is Love and Wisdom 28 10 That the Divine Love is of the Divine Wisdom, and the Divine Wisdom of the Divine Love 34 12 That the Divine Love and tlie Divine Wisdom are a sub stance and a form 40 13 That the Divine Love and the Divine Wisdom are sub stance and forra in themselves, consequently the self- existing and sole-subsistinij Beinrj 44 15 That the Divine Love and the Divine Wisdom cannot but be and exist in other beings or existences created from itself. ." 47 16 That all things in the universe were created from the Divine Love and the Divine Wisdom of God-Man 52 17 That all things iu the created universe are recipients of the Divine Love and the Divine Wisdom of God-Man 55 18 That all created things in a certain image represent man 61 21 That the uses of all created things ascend by degrees from ultimates to man, and through man to God' the Creator, from whom they had their origin 65 22 That the Divine fills all spaces of the universe without space 69- 24 That the Divine is in all time without time 73 26 That the Divine in the greatest and least things is the same 77 27 PART IL That the Divine Love and the Divine Wisdom appear m the soiritual world as a sun 83 29 That heat and light proceed from the sun, which exists from the Divine Love and tho Divijie Wisdom 89 30 36 Ti contents. No ra«o. That that sun is not God, but that it is the proceeding from the Divine Love and the Divine Wisdom of God-Man: in like manner the heat and light from that sun •. • • ®^ ^^ That spiritual heat and spiritual light, in proceeding from the Lord as a sun, make one, as His Divine Love and His Divine Wisdom make one 99 33 That the sun of the spiritual world appears in a middle altitude, distant from the angels as the sun of the natural world is distant from men ._¦ 103 34 That the distance between the sun and the angels in the spiritual world is an appearance according to the reception of the Divine Love and the Divine Wisdom by them 108 That the angels are in the Lord, and the Lord in them_ ; and that as the angels are recipients, the Lord alone is heaven 113 38 That in the spiritual world the east is where the Lord appears as a sun, and that the other quarters are de termined thereby ,119 40 That the quarters in the spiritual world do not originate from the Lord as a sun, but from the angels according to reception 124 41 That the angels constantly turn their faces to the Lord as a sun, and thus have the south to the right, the north to the left, and the west behind 129 43 That all the interiors both of the minds and of the bodies of angels are turned to the Lord as a sun 135 46 That every spirit, whatever be his quality, tunis in like manner to his ruling love 140 46 That the Divine Love and the Divine Wisdom, which pro ceed from the Lord as a sun, and cause heat and light in heaven, is the proceeding Divine, which is the Holy Spirit 146 48 That the Lord created the universe and all things in it by means of the sun, which is the first proceeding of the Divine Love and the Divine Wisdom 151 60 That the sun of the natural world is pure fire, and there fore dead, and since nature derives its origin from that sun, that it also is dead 157 62 That without two suns, the one living and the other dead, there can be no creation -. . 163 54 That the end of creation, which is, that all things may re turn to the Creator, and that there may be conjunction, exists in its ultimates 167 66 PART III. v That in the spiritual world there are atmospheres, waters, and earths, as in the natural world ; but that the former are spiritual, whereas the atter are natural 173 61 contents. v8 No. Page. That there are degrees of love and wisdom, and thence degrees of heat and light, and degrees of atmospheres. . 179 69 That degrees are of two kinds, degrees of altitude and degrees of latitude 134 60 That the degrees of altitude are homogeneous, and one derived from another in a series, like end, cause, and effect 189 63 That the first degree is all in all in the subsequent degrees 195 65 'J'hat all perfections increase and ascend with degrees and according to degrees 199 66 That in successive order the first degree constitutes the highest, and the third the lowest; but that in simul taneous order the first degree constitutes the inmost, and the third the outmost 205 68 That the ultimate degree is the complex, continent, and basis of the prior degrees 209 70 That the degrees of altitude in their ultimate are in their fulness and their power 217 72 That there are degrees of both kinds in the greatest and least of all created things 222 75 That there are three infinite and uncreate degrees of altitude in the Lord, and three finite and created degrees in man 230 77 That these three degrees of altitude are in every man from his birth, and may be opened successively, and that, as tliey are opened, a man is in the Lord, and the Lord in him 236 79 That spiritual light flows into a man by three degrees, but not spiritual heat, except so far as he avoids evils as sins, and looks to the Lord 242 82 That if the superior or spiritual degree is not opened in a man, he becomes natural and sensual 248 84 I. What the natural man is, and what the spiritual man 251 85 II. The quality of the natural man in whom the spirit ual degree is opened 252 86 III. The quality of the natural man in whom the spiritual degree is not opened, but still not shut 253 ib. IV.' The quality of the natural man in whom the spirit ual degree is entirely shut 254 87 V. The difference between the life of a natural man and the life of a beast 255 88 That the natural degree of the human mind, considered in itself, is continuous, but that by correspondence with the two superior degrees, while it is elevated, it appears as if it were discrete 256 ib. riiat the natural mind, being the tegument and conti nent of the higher degrees of the human mind, is a re-agent, and if the superior degrees are not opened, it acts against them, but if they are opened, it acts with them 260' »l VUl contents. No. FagB That the abuse of the facidties whioh are proper to man, called rationality and liberty, is the origin of evil ...... 264 93 I. That a bad man enjoys these two faculties as well as a good man 266 ib. II. That a bad man abuses these faculties to confirm evUs and falses, and a good man uses them to confirm goods and truths 267 94 III. That evils and falses when confirmed remain, and become parts of a man's love and life 268 95 IV. That the things which become parts of a man's love, and thence of his life, are communicated hereditarily to his offspring 269 96 V. That all evils and consequent falses, both he reditary and acquired, reside in the natural mind 270 ib. 'Hiat evils and falses are entirely opposed to goods and truths, because evils and falses are diabolical and infer nal, and goods and truths are divine and heavenly .... 271 97 I. That the natural mind, which is in evils and consequent falses, is a form and image of hell . . 273 98 II. That the natural mind, which is a form or image of hell, descends by three degrees 274 99 III. That the three degrees of the natural mind, whioh 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 275 ib. IV. That the natural mind, which is a hell, is in complete opposition to the spiritual mind, which is a heaven 276 101 That all things of the three degrees of the natural mind, are included in works, which are performed by acts of the body 277 ib. PART IV. That the Lord from eternity, who is Jehovah, created the universe and all things therein from Himself, and not from nothing 282 103 That the Lord from eternity, or Jehovah, could not have created the universe and all things therein, if He were not a man 285 104 That the Lord from eternity, or Jehovah, produced from Himself the sun of the ' spiritual world, and from it created the universe and all things therein 290 106 That in the Lord there are three things which are the Lord, the divine of love, the divine of wisdom, and the divine of use ; and that the.'se three are presented in appearance out 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 the continent *. , 296 109 contents. a. No. Page. That the atmospheres, whioh are three in both he spirit ual and natural worlds, in their . ultimates en I in sub stances and matters, like those on the earth 302 110 That in the substances and matters of which earths con sist, there is nothing of the Divine in itself, but that still they are from the Divine in itself 305 il2 That all uses, which are tho ends of creation, are in forms, and that they receive their forms from such subs.tances and matters as those on the earth 307 ib. I. That in earths there is an endeavor to produce uses in forms, or forms of uses 310 113 II. That there is a certain image of creation in all forms of uses 313 114 III. That there is a certain image of man in all forms of uses . , 317 117 IV. That there is a certain image of infinite and eter nal in all forms of uses 318 ib. That all things in the created universe, viewed from uses, represent man in an image ; and that this testifies that God is a man 319 ih. Tliat all things created by the Lord are uses ; and that they are uses in the order, degree, and respect, in which they have relation to man, and by man to the Lord theii- Creator 3:27 119 Uses for sustaining the body ' 331 121 Uses for perfecting the rational principle 332 ib. Uses for receiving a spiritual principle from the Lord 333 'b. That evil uses were not created by the Lord, but that they originated together with hell 336 123 I. What is, meant by evil uses on earth 338 ib. IL That all things that are evil uses are in hell, and all that are good uses in heaven 339 124 III. That there is a continual influx from the spirit ual into the natural world 340 ib.' IV. That influx from hell operates those things that are evil uses, in places where those things are that correspond . 341 125 V. That the spiritual ultimate, separated from its higher principle, operates this 345 127 'Vl. That there are two forms on whioh operation takes place by influx, the vegetable and the animal form 346 128 VII. That both forms, as long as they exist, receive the means of propagation 347 1 29 Tliat the visible things in the created universe testify, tiiat nature has produced nothing and does produce nothing, but that the Divine has produced and does produce all things from Himself, and through the spirit ual world 349 ife. Z contents. ' PART V. N(>i Ptiff» That two receptacles and habitations for Himself, called the will and understanding, have been created and formed by the Lord in man ; the will for His divine love, and the understanding for His divine wisdom — . 358 134 That the will and understanding, which are the receptacles of love and wisdom, are in the brains, in the whole and in every part thereof, and thence in the body, in the whole and in every part thereof 362 136 I. That love and wisdom, and hence the will and understanding, constitute man's very life 363 ib. II. That man's life in its principles is in the brains, and in its principiates in the body 365 137 III. That as the life is in its principles, such is it in the whole and iu every part 366 138 IV. That the life, by these principles, is from every part in the whole, and from the whole in every part 367 139 V. That such as the love is, such is the wisdom, and hence such is the man 368 ib. Tliat there is a correspondence of the will with the heart, and of the understanding with the lungs 371 141 I, That all things of the mind are referable to the will and understandinjr, and all thinars of the body to the heart and lungs 372 ib, II. That there is a correspondence of the will and understanding with the heart and lungs, and thence a correspondence of all things of the mind with all things of the body 374 142 III. That the will corresponds to the heart 378 145 IV. That the undei-standing corresponds to the lungs 382 147 V. That this correspondence may be the means of discovering many arcana concerning the will and understanding, thus also concerning love and wisdom 385 149 VI. That a man's mind is his spirit, and that the spirit is a man, and that the body is the exter nal by which the mind or spirit feels and nets in the world 386 150 VII. That the conjunction of a man's spirit with his body is by the correspondence of his will and understanding with his heart and lungs, and their disjunction by the non-correspondence. . . 390 161 That all things that can be known of the will and under standing, or of love and wisdom, consequently all that can be known of man's soul, may be known from the correspondence of the heart with the will, and of the understanding with the lungs 394 153 contents. No. I. Ttat love or the will is a man's essential life . . 399 156 II. That love or the will constantly tends to the huraan form, and to all things of the huraan form 400 ib. III. That love or the will cannot do any thing by its human form without a marriage with wisdom or the understanding 401 157 IV. That love or the will prepares a house or bridal apartment for a future spouse, which is wisdom or the understanding 402 ih. V. That love or the will also prepares all things in its huraan form, that it may act conjointly with wisdom or the understanding 403 158 VI. That after the marriage, the first conjunction is by the affection of knowing, whence comes the affection of truth ' 404 169 VII. That the second conjunction is by the affection of understanding, whence comes the perception of truth ib. 160 VIIL That the third conjunction is by the affection of seeing truth, whence comes thought ib. ib. IX. That love or the will by these three conjunc tions is in its sensitive and active life 406 162 X. That love or the will introduces wisdom or the understanding to all things in its house 408 163 XL That love or the will does nothing but in con- jmiotion with wisdom or the understanding . . . 409 164 XII. That love or the will conjoins itself to wis dom or the understanding, and causes wis dom or the understanding to be reciprocally conjoined to it 410 ib. XIII. That wisdom or the understanding, by virtue of the power given it by love or the will, may be elevated, and receive the things which are of the light of heaven, and perceive them .... 413 167 XIV. That love or. the will can in like manner be eliiVcited, and perceive the things which are of the heat of heaven, if it love its spouse in that ^ degree 414 168 XV. That otherwise love or the will draws down wisdom or the understanding from its elevation, to ajt as one with it 416 169 XVI. That love or the will is purified by wisdom in the understanding, if they be elevated together 419 170 ITVn. That love or the will is defiled in the under standing, and by it, if they be not elevated together : 421 172 Ml CONTENTS. No. Pag* XVIII. That love purified by wisdom in the under standing becomes spiritual and celestial _. 422 173 XIX. That love defiled in and by the understanding, becomes natural, sensual, and corporeal 424 174 XX. That the faculty of understanding, called ration ality, and the faculty of acting, called liberty, still remain 425 175 XXI. That spiritual and celestial love is love towards the neighbor, and love to the Lord ; and that natural and sensual love is love of the world and love of self 426 176 XXII. That it is the sarae with charity and faith and Oieir conjunction, as with the will and under standing and their conjunction 427 177 fhe nature of a man's initiament at conception 432 170 ANGELIC WISDOM CORCESNDia THE DIVIINE LOVE. PART I. 1. That Love is the Life o^- Man. Man is aware of the existence, but not of the natme, of love He is aware ol its existence from the use of the word i/i common speecih, as when it is said, such a one loves me, r,Le king loves his subjects and subjects love theii king, th^ husband loves his wife and the mother her childrr-n, and vi,(ye versa/ also when it is said that this or that person loves his country, his fellow- citizens, or his neighbor; in lik-? manner when it is said of things abstracted from person, that we love this or that thing. Nevertheless, though the word love is so universally in tne mouths of men, scarcely any one knows what love is : whilst meditating on it, since he cannot form any idea of thought concerning it, he says either that it is nothing real, or that it is only something that flows in through the sight, hear ing, feeling, and conversation, and thereby affects him ; he is altogether ignorant that it is his very life, not only the common life of his whole body, and the common life of all his thoughts,, but also the life of all the particulars thereof A wise man may perceive this from the following queries : If you remove the affection which is of love, can you think any thing ? and can Erou do any thing? In proportion as the affection which is of ove grows cold, do not thought, speech, and action grow cold also? and in proportion as it is heated, are not they also heated ? But this a wise man perceives, not from a knowledge that love is the life of man, but from experience of this fact. 2. No one knows what is the life of man, unless he knows that it is love. If this be not known, one person may believe that the life of man consists only in feeling and in acting, another in thinking, when nevertheless thought is the first effect of life, and sensation and action are the second. It is Baid that thought is the first effect of life ; but thought is of 1 2-— 5 ANGELIC WISDOM CONCEKNINQ different degrees, interior and more interior, also exterior a,nJ more exterior : inmost thought, which is a perception of ends, is actually the first effect of life : but of these hereafter, when the degrees of life are treated of. 3. Some idea of love, as being the life of man, may be had from the heat of the sun in the world, which, as is well known, is the common life as it were of all vegetation : from that heat, when it commences in the time of spring, vegetables of all kinds shoot from the ground, are adorned with leaves, afterwards with flowers, and lastly with fruit, and thus, as it were, live ; but when the heat retires in the autumnal and winter seasons, they are stripped of those signs of their life, and wither. Similar is the case of love in man ; for love and heat mutually correspond to each other ; wherefore also love is warm. 4. That God alone, consequently the Loed, is Love nSELP, BECAUSE He IS LiFE TTSELP ; AND THAT ANGELS AND MEN AEE EEciPiENTS OF LiFE. This wiU be abundantly illus trated in the treatises on Divine Peovidenob and on Life; we shall here only observe, that the Lord, who is the God of the universe, is uncreate and infinite, whereas man and angel is created and finite; and because the Lord is uncreate and infinite. He is Being \_Ess6] Itself, which is called Jehovah, and He is Life Itself or Life in Himself. From the uncreate, infinite. Esse Itself and Life Itself, no being can be immedi ately created, because the Divine is one and not divisible ; but from created and finite substances, so formed that the Divine may be in them, beings may be created. Since men and angels are such beings, they are recipients of life ; wherefore if any man sufters himself to be so far misled, as to think that he is not a recipient of life, but life itself, he cannot be withheld from thinking himself a god. Man's feeling as if he were life it self, and thence believing it, is grounded in fallacy ; for in the instrumental cause, the principal cause is no otherwise per ceived than as one with it. That the Lord is Life in Himself, He Himself teaches in John : " As the Father hath life in Himself, so hath He given to the Son to have life in Himself," V. 26 ; and " that He is the Life," John xi. 25 ; xiv. 6. Now since life and love are onfe, as appears from what has been said above, n. 1, 2, it follows that the Lord, being Life Itself, iS Love Itself 5. But in order that this matter may be rightly appre hended, it is necessary to be known, that the Lord, being love in its very essence, that is, divine love, appeai-s belore the angels in heaven as a sun ; and that heat and light proceed from that sun; and that the heat thence proceeding, in its essence, is love, and the light thence proceeding, in its essence, is wisdom ; and that in proportion as the angels are recip'ients of that spi ritual heat and light, they are loves and wisdoms ; not loves and 2 TBE divine love. wisdoms from themselves, but from the Lord. This spiritual heat and spiritual light not only descend by influx into angels and affect them, but also into men, and affect them, altogetlier in proportion as they become recipients ; and they become reci • pients according to their love of the Lord, and their love to wards the neighbor. This sun, or divine love, cannot create any one immediately from itself by its heat and light; foi in that case he would be Jove in its essence, or the Lord Himself; but it can create beings from substances and mate rials so formed as to be capable of receiving its heat and light ; comparatively as the sun of this world cannot, by its heat 'and light, immediately produce germination in the earth; but it can produce it from earthy materials, in which it may be pre sent by its heat and light, and give vegetation. That the divine love of the Lord appears as a sun in the spiritual world, and that spiritual heat and spiritual light proceed therefrom, whence the angels have their love and wisdom, may be seen in the work On Heaven and Hell, n. 116 to 140. 6. Since therefore a man is not life, but a recipient of life, it follows that the conception of a man from his father is not a conception of life, but only of the first and purest form recep- tible of life, to which, as a stamen or beginning, substances and matters are successively added in the womb, in forms adapted to the reception of life in their order and degree. Y. That the Divine is not in space. Tliat the Divine or God is not in space, although He is omnipresent, and pre sent with every man in the world, and every angel in heaven, and every spirit under heaven, cannot be comprehended by any merely natural idea, but it may by a spiritual idea. The reason why it cannot be comprehended by a natural idea, is, because there is space in such idea; for it is formed of such things as are in the material world, in all and every one of which, that are seen with the eyes, there is space. Every thing in that world, both great and small, has relation to space; every thing that has length, breadth, and height, has the same relation ; in a word, space is connected with every measure, figure, and form that exists in the world of matter. Wherefore it is said, that it cannot be comprehended by any merely natural idea, that the Divine is not in space, when it is said that the Divine is every where. Nevertheless, a man may comprehend this by natural thought, if he will only admit into such thought somewhat of spiritual light ; wherefore, first of all, something shall be said concerning spiritual ideas and the thought thence derived. A spiritual idea does not derive any thing from space, but it de rives every thing appertaining toit from state. State is predi cated of love, of life, of wisdom, of the affections, of the joys thence derived ; in general of good and of truth. An idea truly spiritual concerning those things has nothing in common with 3 7 — 10 angelic wisdom conceenino space, being superior thereto^ and seeing the ideas of spdca under it, as heaven sees the earth. But whereas angels and spirits see with their eyes in the same manner as men do, and objects cannot be seen but in spacei, therefore in the spiritual world, where spirits and angels are, there appear spaces like the spaces on earth, which, nevertheless, are not spaces but appear ances ; for they are not fixed and stationary as on earth ; they may be lengthened and shortened, changed and varied; and^ as they Cannot be determined by measure, they cannot in that world be comprehended by any natural idea, but only by a spiritual idea, which is no other concerning distances of space, than as concerning distances of good or distances of truth, which are affinities and similitudes according to their states. 8. Hence it may appear, that a man cannot comprehend that the Divine is every where, and yet not in space, from a merely natural idea; and yet that angels and spirits cleariy compre hend this ; consequently that a man also may, if he will admit something of spiritual light into his thought. The reason why a man may comprehend it is, because his body does not think, but his spirit ; thus not his natural but his spiritual [part]. 9. But the reason why many do not comprehend this is, be cause they love what is natural, and therefore will not elevate the thoughts of their understandings into spiritual light; and those who will not, cannot think even of God but from space ; and to think of God from space is to think of the extense of- nature. This is expedient to be premised, because without a knowledge and some perception that the Divine is not in space, nothing can be understood concerning the divine life, which is love and wisdom, here treated of; and therefore very little, if any thing, concerning the divine ijrovidence, omnipresence, om niscience, omnipotence, inflnityj and eternity, which are to be treated of in their series. 10. It has been said, that in the spiritual worid spaces ap pear equally as in the natural world, consequently also dis tances; but that they are appearances according to spiritual aflinities, which are of love and wisdom, or of good and truth. Hence it is that the Lord, although He is in the heavens with the angels every where, nevertheless appears high above them as a sun ; and whereas the reception of love and wisdom con stitutes aflinity with Him, therefore those heavens appear nearer to Him where the angels are in a nearer affinity from reception, than where they are in a more remote afiinity. Hence also it is, that the heavens, which are three, are distinct from each other, and in like manner the societies of each heaven; also that the hells under them are remote according to their rejec tion of love and Wisdoni. Similar is the case with man, in "ivhom and with whom the Lord is present in the universal ter restrial globe ; and this solely because the Lord is not in space. 4 the divine love. 11 12 11. .That God is veey Man. In all the heavens there is uo other idea of God than that of a Man: the reascn is, be cause heaven in the whole, and in part, is in form as a man, and the Divine, which is with the angels, constitutes heaven ; and thought proceeds according to the form of heaven ; where fore it is impossible for the angels to think of God otherwise : bence it is that all those in the world, who are in conjunction with heaven, think in like manner of God, when they think inwardly in themselves, or in their spirit. Since God is" a Man, all angels and all spirits are men in a perfect form : this is a consequence of the form of heaven, which in its greatest and least parts is like itself That hea,ven in the whole, and in every part, is in form as a man, may be seen in the work On Heaven and Hell, n. 59 to 86; and that thoughts proceed according to the form of heaven, n. 203, 204. That men were created after the image and likeness of God, is known from Genesis i. 26, 27 ; also that God was seen as a Man by Abraham and others. The ancients, from the wise to the simple, thought no otherwise of God than as of a Man, and at length, when they began to worship' a plurality of gods, as at Athens and Rome, they Avorshiped them all as men. What has been said may be illustrated by the following extract from a small treatise, published some time ago: "The Gentiles, particularly the Africans, who acknowledge and worship one God the Creator of the universe, entertain an idea of God as of a Man, and say that no one can have any other idea of God. When they hear that many form an idea of God as of a little cloud in the midst of the universe, they ask where such are ; and when it is said that there are such among Christians, they deny that it is possible ; but in reply it is shewn, that sojne Christians con ceive such an idea from this circumstance, that God in the Word is called a spirit, and of a spirit they think no otherwise than as of a thin cloud, not knowing that every spirit and every angel is a man. Nevertheless examination was made, whether their spiritual idea was similar to their natural idea, and it was found that with those who interiorly acknowledge the Lord as the God of heaven and earth it was not similar. I heard a cer tain presbyter of the Christians say, that no one can have any idea of a Divine Humanity ; and I saw him carried about to various nations, successively to such as were more and mors interior, and from them to their heavens, and lastly to the Christian heaven, and every where there was a communication of their interior perception of God ; and he observed that they had no other idea of God than the idea of a Man, which is the same with the idea of a Divine Humanity." 12. The idea .of the common people in the Christian world concerning God is as of a Man, because God is called a Persori in the Athanasian doctrine of the Ti-inity : but those who arc 5 B 12 15 ANGELIC WISDOM CONCEENING wiser than the common people pronoimce God to be invisible ; for they are not able to compreliend how God, as a Man, could have created heaven and earth, and fill the uni verse_ with His presence, with other particulars, which cannot be rightly ap prehended so long as man is ignorant that the Divine is not in space. But those who approach the Lord alone, think of a Divine Humanity, and therefore of God as a Man. 13. The great importance of having a just idea of God, appears from this consideration, that the idea of God consti tutes the inmost thought of all those who have any religion ; for all things of religion and divine worship have respect to God : and as God is universally and particularly in all things of reli gion and of worship, therefore, unless there be a just idea of God, no communication is possible with the heavens : hence it is, that in the spiritual worid every nation has its place accord ing to its idea of God as a Man ; for in this and in no other is the idea of the Lord. That the state of every man's life after death is according to the idea of God which he has confirmed in himself, appears manifestly from the reverse of the proposition; namely, that the negation of God constitutes hell, and, in the Christian- world, the negation of the Lord's Divinity. 14. That Esse and Existeee* in God-Man aee dis tinctly ONE. Where there is Esse, there is also Existere: one is not possible without the other; for Esse is by Existere, and not without it. Reason comprehends this, when it thinks whether there can be any Esse which does not Exist, and whe ther there can be any Existere but from an Esse ; and as the one has place with and not without the other, it follows that they are one, but distinctly one. They are distinctly one, as is the case with love and wisdom ; for love also is Esse and wisdom Existere, since love does not exist but in wisdom, nor wisdom but from love ; wherefore, when love is in wisdom then it exists. These two are such a one, that they may be distinguished indeed in thought, but not in act : and as they are distinguishable in thought, but not in act, therefore it is said they are disimiGth/ one. Esse and Existere in God-Man are also distinctly one, as soul and body : the soul does not exist without its body, nor the body without its soul. The divine soul of God-nian is understood by the divine Esse, and His divine body by the divine Existere. To think that the soul can exist and exercise thought and wisdom without the body, is an error proceeding irom fallacies : the soul of every man is m a spiritual body, after it has put off the material coverings which it carried about with it in the world. 15. An Esse is not an Esse unless it exists, because it * To be and to exist. 1 ' — ¦•" THE DIVINE LOVE. 15 — 19 not in a form ; and what is not in a form has no quality, and what has no quality is nothing. Whatever exists from an Esse, makes one with the Esse, because it is from the Esse : hence there is a uniting into one ; and hence one is the other's mu tually and reciprocally, and , one is all in all in the other as in itself. 16. Hence it may appear that God is a Man, and that thereby He is a God existing ; not existing from Himself, but in Himself He who exists in Himself is God, from whom all things are. 17. That in God-Man infinite things aee distinctly one. It is well known that God is infinite, for He is called infinite ; but He is called infinite because He is infinite. He is not in finite by virtue of this alone, that He is real Esse and Existere in Himself, but because infinite things are in Him : an in finite without infinite things in Himself is not infinite but as to the bare name. Infinite things in Him cannot be said to be infinitely many, nor infinitely all, because of the natural idea of many and all ; for the idea of infinitely many is limited, and the idea of infinitely all, although unlimited, is derived from limited things in the universe : wherefore since man's ideas are natural, he cannot by any sublimation and approximation come to a perception of the infinite things in God ; but an angel^ whose ideas are spiritual, may by sublimation and approxima tion be elevated above the degree of a man, but yet not to the thing itself. 18. That there are infinite things in God, any one may aflirm in himself who believes that God is a Man ; and that being a Man, He has a body and every thing belonging to it ; thus that He has a face, a breast, an abdomen, loins, and feet ; for without these He would not be a man ; and that having these, He has also eyes, ears, nostrils, a mouth, and a tongue ; and also the organs that are within a man, as the heart and lungs and their dependencies ; all which, taken together, are what make a man to be a man. In created man those things are many, and, in their contextures, innumerable ; but in God- Man they are infinite, there being nothing wanting ; whence He has infinite perfection. A comparison is made between un created Man, who is God, and created man, because God is a Man, and it is said by Him in the first chapter of Genesis, that man in this world was " created after His image and ac cording to tlis likeness." i. 26, 27. 19. That there are infinite things in God appears more mani festly to the angels from the heavens in which they are. The universal heaven, consisting of myriads of myriads of angels, in its universal form is as a man ; so also are all the societies in heaven, great aud small : hence also an angel is a man ; for an angel is a heaven in its least forra. That this is the case may 7 19 -23 angelic WISDOM CONOEENtNG be seen in the work On Heaven and Hell, n. 51 to S7. He form of heaven in the whole, in part, and individually, is such by virtue of the Divine which the angels receive ; for in propor tion as an angel receives of the Divine, in the same proportion he is in perfect form a man : hence it is that the angels are said to be in God, and God in them, also that God is all in all with them. It is impossible to describe the innumerable things in heaven ; and as the Divine constitutes heaven, and consequently those ineffably many things are from the Divine, it is evident that there are infinite things in Yery Man, who is God, 20. The same conclusion may be formed from the created universe, when it is regarded with a view to uses and their cor respondences : but before this can be understood, some things must be premised by way of illustration. 21. Since in God-Man there are infinite things, which ap pear in the heavens, in angels, and in men, as in a mirror, and since God-Man is not in space, as was shown above, n. 7, 8, 9, 10, it may in some degree be seen and comprehended, how God may be omnipresent, omniscient, and all-provident ; and how as a Man He could create all things, and can as a Man preserve the things created from Himself in their order to eternity. 22. Tliat infinite things are distinctly one in God-Man, may also appear evident in man as in a mirror. In man there are many and innumerable things, as was said above, but still, a man perceives them as one : he does not from sense know any thing of his brain, his heart and lungs, his liver, spleen, and pancreas ; nor of the innumerable things in his eyes, ears, tongue, stomach,, organs of generation, and the rest ; and as he does not know these things from sense, he is to himself as a one. The reason is, because all those things are in such a form, that no one of them can be wanting ; for lie is a form recipient of life from God-Man, as was shown above, n. 4, 5, 6. The order and connection of all in such a form produces a sense, and an idea, as if they were not many and innumerable things, but a one. Hence it may be concluded, that the many and in numerable things, which constitute in man as it were a one, in Very Man, who is God, are distinctly, yea, most distinctly one. 23. That there is one God-Man, feom whom all things AEE. All the principles of human - reason agree, and as it were concentre in this, that there is one God, tbe Creator of the universe ; wherefore a reasonable man, by virtue of the common principle of understanding, thinks ho otherwise, and can think no otherwise. Tell any man of sound reason, that there are two creators of the universe, and you will find in yourself a repugnance thence arising, and possibly from the bare sound of the words in your ear : whence it is evident that all the prin ciples of human reason join and concentre in this, that God 8 the divine love. 23 — 35 IB ONE. There are two causes why this is so. Firstly, the faculty of thinking rationally, viewed in itself, is not man's, but God's in man : on this faculty depends human reason in its common [ground], and this common [ground] causes it to see as from itself that God is one. SecmwLly, a man, by means of that faculty, either is in the light of heaven, or derives the common [ground] of his thought therefrom ; and it is a uni versal of the light of heaven that God is one. The case is otherwise if a man, by that faculty, has perverted the lower parts of his understanding : such a one indeed possesses the faculty, but by the intorsion of the lower parts he turns it another way, and his reason becomes unsound. 24. Every man, although he is ignorant of it, thinks of a collective body of men as of a single man ; wherefore also he immediately perceives what is meant when it is said, that a king is the head, and his subjects the body ; also when it is said, that this or that person is such and such in the common body, that is, in the kingdom. The case is the same with- the spiritual body as with the civil body : the spiritual body is the church ; its head is God-Man. Hence it is evident how in this perception the church would appear as a man, if one God, the Creator and Sustainer of the universe, were not thought of, but in stead of one, several. It would appear in that perception like one body with several heads, consequently not like a man, but like a monster. If it should be said, that those heads have one essence, and that thereby they all together make one head, no other idea can thence result, but the idea either of one head with several faces, or of several heads with one face ; conse quently the church in such perception would be presented as deformed ; when nevertheless one God is the head, and the church is the body, which acts from the control of the head, and not from itself, as is also the case in man. Hence also it is, that there is only one king in a kingdom : for more than one would distract it, whereas one may preserve in it unity. 25. The case would be similar in the church dispersed over the whole world, which is called a communion, because like one body it is under one head. It is well known, that the head governs and controls the body under it ; for the understanding and the will reside in the head, and the body is acted on from the understanding and tbe will, insomuch that the body is no thing but obedience. The body cannot act at all but from the understanding and will in the head ; nor can the man of the church act at all but from God. It appears as if the body acted from itself, as if the hands and feet in acting moved of them- uelves, and as if the mouth and tongue in speaking vibrated of themselves, when nevertheless they do not in the least do so of themselves, but from the affection of the will and "^the conse^ quent thought of the understanding in the head. Think then 9 25 — 29 angelic wisdom concekning if one body had several heads, and each head were at libertjrto determine itself from its own understanding and its own will, whether the body could subsist : unanimity, such as has place imder one head, is in this case impossible. As it is in the church, so it is in the heavens, which consist of myriads of myriads of angels : unless all and every one of them had re spect to one God, they would fall away from one another, and heaven would be dissolved : wherefore, if an angel of heaven only thinks of a plurality of Gods, he is immediately separated ; for "he is cast to the uttermost boundary of heaven, and falls down. 26. Since the universal heaven, and all things therein, have relation to one God, therefore the speech of the angels is such, that by a certain agreeing harmony flowing from the agreeing harmony of heaven, it terminates in one : an indication that it is impossible for them to think of more than one God ; for their speech proceeds from their thought. 27. What person of sound reason does not perceive, that the Divine is not divisible ; also, that a plurality of Infinites, Unereates, Omnipotents, and Gods, is not possible ? If an other, who has no reason, should say that several Infinites, Unereates, Omnipotents, and Gods are possible, provided they have the same essence, and that thereby there is one infinite, uncreate, omnipotent God — is not one and the same essence one and the same identity ? and one and the same identity is not communicable to many. If it should be said that one is from the other, then he that is from the other is not God in Himself; and nevertheless God in Himself is the God from whom all things are. See above, n. 16. 28. That this Divine Essence itself is Love and Wis dom. If you collect together all the things that you know, and place them under the intuition of your mind, and inquire in some elevation of spirit what is the universal of them allj you cannot conclude otherwise than that it is love and wisdom ; for these two principles are the essentials of all things of the life of man : all things civil, moral, and spiritual, belonging to him, depend upon these two, and without these two they are nothing. Similar is the case with all things of the life of man in his compound state, which is, as was before said, a greater or tess society, a kingdom or empire, the church, and also the angelic heaven. Take away from them love and wisdom, and think whether they are any thing, and you will discover that without these, as grounds of their existence, they ar« nothing. 29. That in God there is love, and at the same time wisdom, in their very essence, cannot be denied by any one ; for B.e loves all from love in Himself, and leads all from wisdom in Hiraself, The created universe also, viewed from a principle of THE DIVINE LOVE. 29 — 33 order, is so full of wisdom gi'ounded in love, that it may be said that al. things in' the complex are wisdom itself: for inde finite things are m such order, successively and simultaneously, that taken together they make one : it is on this account, and no other, that they are capable of being held together and pre served perpetually. 30. In consequence of the Divine Essence Itself being love and wisdom, man has two faculties of life, from one of which he has his understanding, and from the other his will. The faculty from which he has his understanding, derives all it has from the influx of wisdom from God ; and the faculty from which he has his will, derives all it has from the influx of love from God. Man's not being justly -wise, and not exercising his love justly, does not take away the faculties, but only closes them up inwardly : and so long as it closes them up inwardly, the understanding is indeed called underst.anding, and the will is called will, but yet essentially they are not sp : wherefore if those faculties were taken away, all that is human would perish, which consists in thinking and in speaking from thought, and in willing and in acting from will. Hence it is evident, that the Divine resides with man in those two faculties, which are the faculty of being wise, and the faculty of loving ; that is, in the ability. That in man there is a power of loving, although he is not wise and does not love as he might, has been mado known to me by much experience, which you may see abun dantly elsewhere. 31. In consequence of the Divine Essence Itself being love and wisdom, all things in the universe have relation to good and truth ; for all that proceeds from love is called good, and all that proceeds from wisdom is called truth : but of these more hereafter. 32. In consequence of the Divine Essence being love and wisdom, the universe and all things in it, as well those which - are living as those which are not, subsist from heat and light ; for heat corresponds to love, and light corresponds to wisdom ; wherefore also spiritual heat is love, and spiritual light is wis dom : but r>f these also more hereafter, 33. From the Divine Love and the Divine Wisdom, which constitute the very Essence which is God, proceed all the affec tions and thoughts in man, the affections from the Divine Love, and the thoughts from the Divine Wisdom : and all and singular the things appertaining to man are nothing but affection and thought, these two principles being as it were the fountains of all things of his life. All the delights and pleasantnessesof his life are derived from them ; the delights from the affection of his love, and the pleasantnesses from the thought therein grounded. Now since a man was created to be a recipient, and IS a recipient so far as he loves God, and from the love of God 11 33^38 ANGELIC WISDOM CONCEENINa has wisdom, that is, so far as he is affected by thos things which are fi-om God, and so far as he thinks from that afiection, it follows that the divine essence, from which all things were created, is divine love and divine wisdom. 34. That the Divine Love is of the Divine Wisdom, AND THE Divine Wisdom, of the Divine Love. That the divine esse and the divine existere in God-Man are distinctly one, may be seen above, n. 14 to 16. And as the divine esse is divine love, and the divine existere is divine wisdom, therefore these in like manner are distinctly one. They are called dis tinctly one, because love and wisdom are two distinct things, but so united, that love is of wisdom and wisdom of love-; itor love is in wisdom, and wisdom exists in love : and as wisdom, derives its existere from love, as was said above, n. 14, lience , also the divine wisdom is an esse ; whence it follows, that love and wisdom taken together are the divine esse, but taken dis tinctly, love is called the divine esse, and wisdom the divine existere. Such is the idea of the angels concerning the divine love and the divine wisdom. 35. Since there is such. a union of lovei and wisdom, and of wisdom and love, in God-Man, the divine essence is a one ; for the divine essence is divine love because it is of divine wisdom, and divine wisdom because it is of divine love ; and since there is such a union of these principles, therefore also the divine life is one. Life is the divine essence. The divine love and the divine wisdom are a one, because their union is reciprocal, and reciprocal union makes unity. But of reciprocal union more will be said elsewhere. 36. There is also a union of love and wisdom in every divine work, by virtue whereof it has perpetuity, yea, eternity.. If there were more of the divine love than oi" the divine wisdom, or more of the divine wisdom than of the divine love, in any .created work, it coidd not subsist, except so far as their influ ence was equal ; whatever exceeds such equality passes off. 37. The Divine Providence in reforming, regenerating, and saving men, participates equally of the divine love and the divine wisdom : from more of the divine love than of the divine wisdom, or from more of the divine wisdom than of the divine love, man cannot be reformed, regenerated, and saved. Divine love wills to save all ; yet it cannot save them but by the divine wisdom ; and all the laws whereby salvation is effected are of the divine wisdom, and love 'cannot transcend those ' laws, be- pausethe divine love and the divine wisdom are a, one, and act in union. 38. The divine love and the divine wisdom are understood in the Word by justice and judgment, the divine love by jus tice, and the divine wisdom, by judgment ; wherefore in "the Word justice and judgment are predicated of God ; as in tha ±2 THE DIVINJi! LOVE. 38—40 Pralras : " Justice and judgment are the support of Thy throne," Psalm xcvii. 2. " The Lord shall bring forth thy justice as the light, and thy judgment as the noon-day^" Psalm xxxvii. 8. In Hosea : " I will betroth thee unto Me for ever in justice and judgment," ii. 19. In Jeremiah : " I will raise unto David a just branch, and he shall reign a king, and sli'all execute judg ment and justice in the earth," xxiii. 5.'' ,In Isaiah : " He shall sit upon the throne of David and uf on his kingdom, to establish it in judgment and in justice," ix. 7. In the same : " Jehovah shall be exalted, for Hehath filled the earth with judgment and justice," xxxiii. 6. In the Psalms : " When I shall have learned the- judgments of Thy justice :" " Seven times in the day do I praise Thee, because of the judgments of Thy justice," Psalm cxix. 7, 164. The same is understood by life and light in John : "• In Him was life, and the life was the light of men," i. 4. Life in. this passage means the divine love of the Lord, and light, His divine wisdom. The same is also 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 two separate things, but stiU in themselves they are distinctly one ; because such as his love is, such is his wisdom., and such as his wisdom is, such is his love> The wisdom which does not make one with its love, appears as if it were wisdom, and yet is not so ; and the love which does not make one with its wisdom, appears as if it was the love of wisdom, although it is not ; for the one derives its "essence and its life from the other reciprocally. The reason why wisdom and love in a man appear as two separate things, is, because his faculty of understanding is capable of being elevated into the light of heaven, but not the faculty of loving, except so far as he does what he understands ; wherefore that principle of apparent wisdom which does not make one with the love of wisdom, relapses into a love with which it does make one, which may be the love not of wisdom, but of insanity : for a man may know from wisdom that he ought to do this or that, and still not do it, because he does not love it ; but so far as he does from love that which is of wisdom, so far he is an image of God. 40 i TiiAT THE Divine ¦ Love and the Divine Wisdom AEE A Substance and a Foem. The common idea of men con cerning love and wisdom, is that of something volatile and floating in subtile air or sether ; or of an exhalation from some thing of the kind ; scarcely any one thinks that they are really and°actually a substance and a form. Those who see that they are a substance and a form, nevertheless perceive love and wisdom out of their subject as issuing from it ; and what they perceive out of the subject as issuing from it, although it be perceived as something volatile and floating, they also call a 13 il), 41 ANGELIC WISDOM CONCEENING substance and a form ; not knowing that love and wisdom are the subject itself, and that what is perceived without it, as some thing volatile and fioating, is only an appearance of the state of the subject within itself The causes why this has not here tofore been seen are several ; one is, that appearances are the fii-st things from"which the human mind forms its understand ing, and that it cannot shake them off but by an investigation of the cause, and if the cause lies very deep, it cannot inves tigate it without keeping the understanding for some time in spiritual light, in which it cannot keep it long by reason of the uatm-al li^t which continually draws it down. Nevertheless, the truth is, that love and wisdom are a real and actual sub stance and form, and constitute the subject itself. 41. But as this is contrary to appearance, it may seem not to merit belief unless it be demonstrated, and it cannot be de monstrated excej^t by such things as a man can perceive by his bodily senses ; wherefore by them il shall be demonstrated. A man has five senses, which are called feeling, taste, smell, hear ing, and sight. The subject of feeling is the skin with which a man is encompassed, the substance and form of the skin causing it to feel what is applied ; the sense of feeling is not in the things which are applied, but in the substance and form of the skin, which is the subject ; the sense is only an affection thereof from things applied. It is the same with the taste ; this sense is only an anection of the substance and form of the tongue ; the tongue is the subject. It is the same with the smell ; that odors affect the nose, and are in the nose, and that there is an aft'ection thereof from odoriferous substances touch ing it, is well known. It is the same with the hearing; it appears as if the hearing were in the place where the sound begins ; but the hearing is in the ear, and is an affection of its substance and furm ; that the hearing is at a distance from the oar is an appearance. It is the same with the sight ; it appears when a man sees objects at a distance as if the sight were there, but nevertheless it is in the eye which is the subject, and is in like manner an affection thereof; the distance is only from the judgment concluding concerning space from intermediate ob jects, or from the diminution and consequent obscuration of the object, whose image is produced within the eye, according to the angle of incidence. Hence it appears, that the sight does not go from the eye to the object, but that the image of the object enters the eye, and affects its substance and form : for it is the same with the sight as it is with the hearing ; the hearing does not go out of the ear to catch the sound, but the sound enters the ear and affects it. Hence it may appear, that the affection of a substance and^ form, which constitutes the sense, is not a thing separate from the subject, but only causes e change in it, thia subject remaining the subject then as before, 14 the DrvmE love. 41 — 45 and after. Hence it follows, that the sight, hearing, smell, taste, and feeling, are not any thing volatile flowing from those organs, but that they are the organs themselves considered in their substance and form, and that whilst they are affected the sense is produced. 42. It is the same with love and wisdom, with this only difference, that the substances and forms which are love and wisdom are not extant before the eyes, like the organs ot the external senses ; but still no one can deny, that those things of wisdom and love, which are called thoughts, percep tions, and affections, are substances and forms, and that they are not volatile entities flowing from nothing, or abstracted from that real and actual substance and form, which is the subject. For there are in the brain innumerable substances and forms, in which every interior sense, which has relation to the understanding and the will, resides. All the affections, perceptions, and thoughts there, are not exhalations from the substances, but they are actually and really the subjects, which do not emit any thing from themselves, but only undergo changes according to the influences which affect them, as may evidently appear from what has been said above concerning the senses. Of the influences \alluentici\ which affect them more will be said below. 43. lience it may first be seen, that the divine love and the divine wisdom in themselves are a substance and a form, for they are Esse itself and Existere itself; and if they were not such an Esse and Existere as they are a substance and a form, they would only be an imaginary entity, which in itself is nothing. 44. That the Divine Love and the Divine Wisdom AEE substance AND FOEM IN THEMSELVES, CONSEQUENTLY THE self-subsisting AND SOLE-SUBSISTING Being {Ipsvm, et Uniffwm). That the divine love and the divine wisdom are a substance and a form, has been proved above ; and that the Divine Esse and Existere is Esse and Existere in itself, has also been shewn. It cannot be said to be Esse and Existere from itself, because this involves a beginning, and from something in it, which is Esse and Existere in itself ; but the real Esse and Existere in itself is from eternity : the real Esse and Existere in itself is also un create, and no created thing can exist but from the uncreate, and what is created is also finite, and finite cannot exist but from infinite. 45. He who with any degree of thought can conceive and comprehend an Esse and Existere in itself, will perfectly con ceive and comprehend, that such Esse and Existere is the self- subsisting and sole-subsisting Being : that is called self-subsist ing {ipsum) which alone is ; and that is called sole-subsisting {wnicum) from which every other thing is. Now, as the seb 15 45 — 48 ANGELIC WISDOM CONCEENING subsisting and sole-subsisting Being is a substance and a form, it follows that it is the self-subsisting and sole-subsisting substance and form ; and as this very substance and form is the divine love and the divine wisdom^ it follows, that it is the self-sub sisting and sole-subsisting love, and the self-subsisting and sole- subsisting wisdom, consequently that it is the self-subsisting and sole-subsisting essence, also the self-subsisting and sole-sub- , sisting life ; for love and wisdom is life. 46. Hence it may appear how sensually, that is, how much from the bodily senses and their darkness, those who say that nature is from herself, think -in spiritual things. They think from the eye, and cannot think from the understanding. Thought from the eye shuts the understanding, but thought from the understanding opens the eye. They cannot think any thing of esse and existere in itself, and that it is eternal, un create, and infinite ; neither can they think any thing of life, but as of some volatile thing, passing off into nothing ; nor in like manner of love and wisdom ; being altogether incapable of dis(;erning that all things of nature derive thence their exist ence. Neither can it be seen that all things of nature exist thence, unless nature be considered from uses in their series and order, and not from some of her forms, which are i ibjects of the eye alone ; for uses proceed only from life, and their series and order from wisdom and love ; but forms are the conti nents of uses : therefore if the forms only are regarded, nothing of life can be seen in nature, much less any thing of love ana wisdom, consequently nothing of God. 47. That the Divine Love and the Divine Wisdom cannot birr be and exist in othee beings oe existences CEEATED FEOM ITSELF. It is au esscutial of love, not to love itself, but to love others, and to be joined to them by love ; it is also an essential of love to be beloved by others, for thereby conjunction is effected. The essence of all love consists in conjunction ; yea, the life of it, which is called enjoyment, plea santness, delight, sweetness, beatitude, happiness, and felicity. Love consists in our willing what is our own to be another's, and feeling his delight as delight in ourselves ; this is to love : but for a man to feel his own delight in another, and not the other's delight in himself, is not to love ; for in the latter case he loves himself, but in the former he loves his neighbor. These two kinds of love are diametrically opposite to each other : they both indeed effect conjunction, and it does not appear, that for a man to love his own, that is, himself, in another, disjoins ; when nevertheless it so disjoins, that in proportion as any one has thus loved another, he afterwards hates him ; for that conjunction is successively dissolved of itself, and then such love becomes hatred in a similar degree. 48. Who that is capable of looking into fje essence of love. 16 ^ THE DIVINE LOVE. 48 52 cannot see that this is the case ? For what is it for a maii to love himself alone, and not any one out of himself, by whom he may bo beloved again ? This is rather dissolution than conjunction : the conjunction of love arises from reciprocation, and recipro cation does not exist in self alone : if it is thought to exist it is irom an imaginary reciprocation in others. Hence it is evi dent, that the divine love cannot but be and exist in other beings or existences, whom it loves, and by whom it is beloved ; for when such a quality exists in all love, it must .needs exist in the greatest degree, that is, infinitely, in love itself. 49. With respect to God, it is not possible that He can love and be reciprocally beloved by other beings or existence.^ in whom there is any thing of infinite, or any thing of the essence and life of love in itself, that is, any thing of divine ; for if there were any thing of infinite, or of the essence and life of love in itself, that is, any thing of divine, in them, then He would not be beloved by others, but He would love Hiraself; for infinite, or the Divine, is one. If this existed in others, it would be itself, and God would be self-love, whereof not -the least is possible in Him; for this is totally opposite to the divine essence : wherefore this reciprocation of love must have place between God and other beings or existences in whom there is nothing of the self-existent Divine. That it has place in the beings created from the Divine will be seen below. But that it may exist, there must be infinite wisdom, which must raake one with infinite love ; that is, there must exist the divine love of divine wisdom, and the divine wisdom of divine love, concerning which see above, n. 34 to 39. 50. On the percej)tion and knowledge of this arcanum de pend the perception and knowledge or all things relating to existence or creation, also of all things relating to subsistence or preservation, by God ; that is, of all the works of God in the created universe, which are to be treated of iu what follows. 51. But do not, I beseech you, confound your ideas with time and space ; for in proportion as you have any thing of time and space in your ideas when you read what follows, so far you will not understand it, for the Divine is not in time, and space ; which will be clearly seen in the continuation of this work, especially in treating of eternity, infinity, and omnipresence. 52. That all things in the univeese weee ceeated FEOM the Divine Love and the Divine Wisdom of Gqd- Man. The Univei-se in its greatest and smallest parts, as well as in its first and ultimate principles_, is so full of divine love aud divine wisdom, that it may be said to be divine love and divine wisdom in an image. That this is the case is mani fest from the correspondence of all things in the universe with all things in man. All and singular the things which exist ia tlie created universe, have such a correspondence with all and sia- 17 52 — 55 angelic wisdom conceening gular the things of man, that it may be said that man also is a kind of universe : there is a correspondence of his affections and of his thoughts thence derived with all things of the animal kingdom ; a correspondence of his will and of his understanding thence derived with all things of the vegetable kingdom ;_ and a correspondence of his ultimate life with all things of the mineral kingdom. That there is such a correspondence does not appear to any one in the natural world, but to every one, who attends to it, in the spiritual world. In that world there are all things which exist in the natural world in its three king doms, and Siey are correspondences of affections and thoughts ; of the affections of the will and the thoughts of the understand ing, as also of the ultimates of the life, of those who inhabit there ; and both the latter and the former appear about them with an aspect like that of the created universe, with this dif ference, that they are in a smaller form. Hereby it is manifest to the angels, that the created universe is an image representa tive of God-Man, and that it is His love and wisdom which in the universe are manifested in an image : not that the created universe is God-Man, but that it is from Him ; for nothing whatever in the created universe is a substance and form in itself, nor life in itself, nor love and wisdom in itself ; yea, neither is a man a man in himself; but all is from God, who is Man, wisdom, and love, and form and substance, in Himself: that which is in itself is uncreate and infinite ; biit what is from thence, as having nothing about it which is in itself, is created and finite, and this represents the image of Him from whom it is and exists. 53. Of created and finite things may be predicated esse and existere, also substance and form, and life, yea, wisdom and love ; but all these are created and finite : not that created and finite things possess any thing divine, but because they are in the Divine and the Divine in them : for all created thingjs, in themselves, are inanimate and dead ; but they are animated and vi^-ified by this, that the Divine is in them and they in the Divine. _ 54. The Divine is not in one subject different from what it is in another ; but one created subject is different from another. No two things are the same, and therefore each thing is a dif ferent continent, whereby the Divine in its image appears various. His presence in opposites will be spoken of in what follows. 55. That all things m the ceeated unfveese aee EECIPIENTS OF THE DiVINE LoVE AND THE DiVINE WiSDOM OF God-Man. It is known that all and every thing in the luiiverse was created from God ; hence the universe with all and every thing in it, in the Word, is called the work of the hands of Jehovah. It is commonly said, that the worid in its 18 THE DIVINE LOVE. 55 — 58 complex was created out of nothing, of which nothing an idea ia entertained as of absolute nothing ; but out of absolute nothing, nothing is made, or can be made. This is a manifest truth. Wherefore the universe, which is an image of God, and there fore full of God, could not be created but in God from God : for God is Esse itself, and that which is must exist frora an Esse : to create what does exist frora nothing, which does not exist, is an absolute contradiction. Nevertheless, what is created in God frora God, is not continuous frora Himself; for God is Esse in itself, and in created things there is nothing of esse in itself; if in created things there were any thing of esse in itself, that would be continuous from God, and what is con tinuous from God is God. The idea of the angels is, that what is created in God from God, is like that in a man, which he liad derived from his life, but from which the life is extracted, which is such, that it is conformable to his life, but neverthe less is not his life. This the angels confirm by many things which exist in their heaven, where they say that they are in God and God in them, and that nevertheless they have nothing of God which is God in their esse. More will be adduced in what follows, whereby they prove this ; here it is only necessary that it should be known. 56. Every created thing, by virtue of this its origin, is of such a nature, that it may be a recipient of God, not by way of continuity but of contiguity ; by the latter way and not by the former the conjunctive principle exists, there being a principle suited for conjunction in consequence of its being created in God from God ; and forasmuch as it was so created, there is an analogous principle, and by means of that conjunction it is as an image of God in a miri'or. 57. Hence it is that the angels are not angels from them selves, but from the above conjunction with God-Man ; and this conjunction is according to their reception of divine good and divine truth, which are God, and appear to proceed from Him, although they are in Him ; and their reception is according to their apj^lication of the laws of order, which are divine truths, to theraselves, frora their free power of thinking and willing according to the reason which they possess from the Lord as their own : hereby there is a reception of divine good and divine truth as from themselves, and hereby there is a reciprocation of love ; for, as was said above, love does not exist unless it be re ciprocal. Similar is the case with men on earth. From what has been said it may now first be seen, that all things in the created universe are recipients of the divine love and divine wisdom of God-Man. 58. That the other things in the universe, which are not like angels and men, are also recipients of the di vine love and divine wisdom of God-Man, as those things which are inferior to man 19 58 — 60 ANGEI.IC WISDOM CONCEENING in the animal kingdom, and the things inferior to these in llie vegetable kingdom, and the things inferior to these in the mineral kingdom, cannot as yet be explained to the understand ing ; for, first of all, more must be said concerning the degrees of'life, and the degrees of th.e recipients of life. Conjunction with these is according to their uses; for all good uses derive their origin frora no other source, than by similar conjunction with God, but dissimilar according to degrees ; which conjunc tion successively in descent becomes such, that there is nothing of free-will because nothing of reason, and hence there is no appearance of life in them, but still they arc recipients. Since they are recipients, they are also re-agents, for they are con tinents in consequence of being re-agents. Conjunction with good uses will be spoken of after the origin of evil is shown. 59. Hence it may appear, that the Divine is in all and every thing of the created universe, and consequently that the created universe is the work of the hands of Jehovah, as it is called in the Word, that is, the work of divine love and divine wisdom, ¦for these are understood by the hands of Jehovah : and although the Divine is in all and every thing of the created universe, still there is nothing of what is Divine in itself in their esse ; for the created universe is not God Init from God ; and being from God, His image is in it, as the image of a man in a mirror, in which indeed the man appears, but still there is nothing of the man in it. 60. I heard several in conversation about me in the spiritual world say, that they were willing to acknowledge indeed, that the Divine is in all and every thing of the universe, because therein they see the wonderful works of God, and the more interiorly those works are examined, so much the more won derful they appear; nevertheless, when they heard that the Divine actually is in all and every thing of the created universe, they were indignant; a proof that they assert this indeed, but do not believe it. Wherefore it was urged that they might see this merely from the wonderful faculty which every seed has of producing its particular vegetable in such order, even to the production of new seeds, and that every seed suggests an idea of what is infinite and eternal ; for there is in them an effort to multiply themselves, .:.nd fnictify infinitely and eter nally. The same might be seen also from every animal, even the most diminutive, as having organs of the senses, a brain, heart, lungs, and so forth, with arteries, veins, fibres, muscles, and consequent acts, besides the surprising instincts peculiar to each, concerning which whole volumes Tiave been written. All these wonderful things are from God, but the forms with which they are clothed are from the material sub stances of the earth : hence come vegetables, and in their order, men ; wherefore it is said of man, that " he was created from 20 TIIE DIVINE LOVE. 60 — 03 the ground, and that he is dust of the earth, and that the soul of lives was breathed into him," Genesis ii. 7. Whence it is evident, that the Divine is not man's, but is adjoined to hiin. 61. That all ceeated things in a cektain image ee- PEESENT MAN. This may appear from all and every thing of the animal kingdom ; and frora all and every thing of the" ve getable kingdom ; and from all and every thing of the mineral kingdom. _ The relation to mam, in all and every thing qf tlie animal kingdom, is evident from the following considerations : that animals of all kinds have members by which they move, organs by which they feel, and viscera by which they actuate them, which are common to them with men ; they liave also appetites and affections similar to the natural appetites and ati'ections in m.an ; and they have connate knowledges corre sponding to their affections, in some of which there appears as it were somewhat spiritual, which is more or less evident in the beasts of the earth, the birds of heaven, bees, silk-worms, ants, &c. Hence it is that merely natural men liken the living things of that kingdom to themselves, except as to speech. The relation to man from all and every thing of the ve,getuble kingdom, is evident from the following considerations : that they exist from seed, and from thence proceed successively in their several stages ; that they have something similar to marriage, followed by prolific.atioii ; that their vegeta.tive soul is use, whereof they are forms, besides many other things which are relations to man, which have also been described by some. The relation to man from all and every thing of tlie mineral king dom, appears only in the endeavor to produce forms which repre sent themselves, which are, as has been said, all and every thing of the vegetable kingdom, and hereby of performing uses ; for as soon as a seed falls into the bosom of the earth, the earth cherishes it, and gives it supplies frora all sides, that it may germinate, and show itself in a form representative of man; that such an endeavor exists also in its dry parts, is evident from corals in the bottom of the sea, and from flowers in mines, produced there from minerals and from metals. The endeavor to vegetate, and thereby to become useful, is the ultimate prin ciple derived from the Divine in created things. 62. As there is an endeavor of the minerals of the earth to vegetate, so there is an endeavor of vegetables to vivify them selves ; hence exist various kinds of insects corresponding to their oil oriferous exhalations. That this is not an efl'ect of the heat of the sun of this world alone, but of life, by that heat, according to the recipients, will be seen in what follows. 63. That there is a relation '¦o man in all things of the created universe, may indeed be known fi'om what has been adduced, but can only be seen obscurely ; whereas in the spi- rituiil \A-orld it is seen clearly. In that world also there are all 21 0 63 — 66 ANGELIC WISDOM CuNCEENINa things of the three kingdoms, in the midst of which is the angel, who sees them about him, and knows that they are re presentations of himself; yea, wheu the inmost principle of his understanding is opened, he knows himself, and sees his image in them as in a glass. 64. From these and many other similar things, which tliere is not room to adduce here, it may be known tor certain, that God is a Man, and that the created universe is an image ot Him ; for all things have a comraon relation to Him, as they have a particular relation to man. 65. That the uses of all ceeated things ascend by degeees from ultimates to man, and theough man to god THE CeEATOE, FEOM WHOM THEY HAD THEIE OEIGIN. Ultir mates, as has been said above, are all and every thing of the mineral kingdom, which are material substances of various kinds, as stony, saline, oily, mineral, and metallic substances, covered over with earth, consisting of vegetable and animal mat ters reduced to the finest powder : in these resides the end, and also the beginning, of all the uses which are from life ; the end of all uses is the endeavor to produce them, and the beginning is the power acting from that endeavor. These are of the mineral kingdom. Mediates {media) are all and every thing of the vegetable kingdom, which are grasses and herbs of all kinds, plants and shrubs of all kinds, and trees of all kinds. Tlie uses of these are for all and every thing of the animal kingdom, as well imperfect as perfect ; they nourish them, delight them, and vivify them ; they nourish their bodies with their materials, delight their senses with their taste, smell, and beauty, and vivify their affections. An endeavor to do these things is in thera from the principle of life. Prima/ries {prima) are all and every thing of the animal kingdom ; the lowest in this kingdom are called worms and insects, the middle, birds and beasts, and the supreme, men ; in every kingdom there are things lowest, middle, and supreme ; the lowest for the use of the middle, and the middle for the use of the supreme. Thus the uses of all created things ascend in order from ultimates to man, who is the first in order. 66. There are three degrees of ascent in the natural world, and there are three degrees of ascent in the spiritual world. All animals are recipients of life ; the more nerfect animals, of the life of the three degrees of the natural worid. the less per fect, of the life of two degrees of that worid, and tue imperfect, Ol one degree of the same. But man alone is a recipient of the life of the three degrees, not only of the natural world, but also of the three degrees of the spiritual worid. Hence it is, that man may be elevated above nature, which is not the case with any other animal : he has the power of thinking analyti cally and rationally of civil and moral things which are within A2t THE DIVINE LOVE. 66- - 68 the sphere of nature, and of spiritual and cc-cstial things which are above it ; yea, he may be elevated into wisdom, insomuch that he may see God. But the six degrees, by which the uses of all created things in order ascend to God the Creator, will be treated of in the proper place. From this summary it may be seen, that there is an ascent of all created things to the First Being j Who alone is life, and that the uses of all things are the very recipients of life, and consequently the forms of uses. 67. It shall also be shown in a few words, how man ascends, or is elevated, from the ultimate degree to the first. Pie is born into the ultimate degree of the natm-al world ; he is then elevated by sciences to the second degree ; and as by means of sciences he perfects his understanding, he is elevated to the third degree, and becomes rational. The three degrees of ascent in the spiritual world are in him above the three natural degrees, nor do they appear before he puts off his earthly body : when he puts it oft", the first spiritual decree is opened to him, after wards the second, and lastly the tHird, but only in those who become angels of the third heaven ; these are they who see God. Those in whom the second and ultimate degrees are capable of being opened, become angels of the second and of the ulti mate heaven. Every spiritual degree in man is opened accord ing to the reception of divine love and divine wisdom from the Lord. - Those who receive some portion thereof, corae into tha first or ultimate spiritual degree : those who receive more, into the second or middle spiritual degree ; and those who receive much, into the third or supreme : but those who receive none of these, remain in the natural degrees, and derive nothing more from the spiritual degrees, than the power of thinking and thence of speaking, and the power of willing and thence of act ing, but not intelligently. 68. Concerning the elevation of the interiors of a man's mind, this also is to be observed : there is from God in every created thing a re-action : life alone has action, and re-action is excited by the action of life : this re-action appears as if it belonged to the created being, because it exists when the being is acted upon ; thus in man it appears as if it were his own, because he does not perceive any otherwise than that life is his own, when nevertheless man is only a recipient of life. From this cause it is, that man, from his own hereditary evil, re-acts against God ; but so far as he believes that all his life is from God, and every good of life from the action of God, and •every evil of life from the re-action of man, re-action becomes corre- sj)ondent with action, and man acts with God as from himself. The equilibrium of all things is from actioit and joint re-action, and every thing must be in equilibrium. These things are said, that no man may believe that he ascends to God from himself, but from the Lord, 23 69, 70 angelic wisdom conceening 69. That the Divine fills all spaces of the unh'eesb wriHOUT SPACE. There are two things proper to nature, ^ace and time : from these in the natural world man forms the ideaa ofhis thought and thence his understanding: if he remains in these ideas, and does not elevate his mind above theiu, he never can perceive any thing spiritual and divine ; for he involves it in ideas which are derived from space and time, and in proportion as he does this, the light of his understanding is merely Uiitural. Thinking from this merely natural light in reasoning of things spiritual and di\-ine, is like thinking from the darkness of night of those things which only appear in the light of day ; lience comes naturalism. But he that knows how to elevate his mind above the ideas of thought which partake of s;pace and time, passes from darkness to light, and becomes wise in spiritual and ' divine things, and at length sees those things which are in them and from them ; and then, by virtue of that light, he shakes ott' the darkness of natural light, and removes its fallacies from the middle to the sides. Every man who has understanding, may think above those things proper to nature, and does actually so think, and then he aflirms and sees, that the Divine, as being omnipresent, is not in space ; and also he may aflirm and see those things which are adduced above : but if he denies the divine omuipresence, and ascribes all things to nature, then he is not willing to be elevated, although he is able. 70. All who die, aud become angels, put off those two things proper to nature, which, as has been said, are space and time ; for they enter into spiritual light, in which the objects of thought are truths, and the objects of sight are similar to those in the natural world, but corresponding to their thoughts. The objects of their thoughts, which, as has been said, are truths, derive nothing at all from space and time : the objects of their sight indeed appear as in space and in time, but still they do not think from them. Tho reason is, because spaces and times there are not stated, as in the natural world, but changeable according to the states of their life : hence instead of spaces and times, in the ideas of their thought, there are states of life : instead of spaces, such things as relate to states of love, and instead of times, such things as relate to states of wisdom. Hence it is, that spiritual thought, and thence also spiritual speech, differ so much from natural thought and speech deri\ed from it, that they have nothing in common, except as to the interiors of thingS which are all spiritual ; concerning which difference more will be said elsewhere. Now since the thoughts of the angels derive nothing from space and time, but from states of life, it is evident that they do not coraprehend what is meant when it ia saiil, that the Divine fills space, for they do not know what space is, but that they comprehend clearly when it is said, with out any idea of space, that the Divine fills all things. 24 THE DIVINE LOVE. 71, 72 71. Thai the merely natural man thinks of things spiritual aud divine from space, and the spiritual man without space, may be thus illustrated : the merely natural man thinks by ideas which he has acquired from the objects of sight, in all which there is figure derived from length, breadth, and height, and from form terminated by them, which is either angular or circular : these are manifestly in the ideas of his thought con cerning the visible things on earth, and they are also in the ideas of his thought concerning invisible things, as things civil and moral ; he does not indeed see them, but still they are tliere as continuous. Not so the spiritual man, especially the angel of heaven ; his thought has nothing in common with figure and form deriving any thing from the length, breadth, and height of space, but frora the state of a thing as grounded in its state of life : hence instead of length of space, he thinks of the good of a thing grounded in the good of life ; instead of breadth of space, of the truth of a thing grounded in the truth of life ; and instead of height, of the degrees of these ; thus he thinks from the correspondence which there is between spiritual and natm-al things ; from which correspondence, length, in the Word, signifies the good of a thing, breadth, the truth of a thing, and height, their degrees. Hence it is evident that an angel of heaven can by no nieans think otherwise, when he thinks of the divine omnipresence, than that the Divine fills all things without space : what an angel thinks, is truth, be cause the divine wisdom is the light which illmninates his un derstanding. 72. This thought concerning God is fundamental, for without it those things which will be said of the creation of the universe from God-Man, and of His providence, omnipotence, omni presence, and omniscience, may indeed be understood, 'but stiU not retained, because the merely natural man, when he under stands them, still relapses into the love of his life, which is of his will, and this love dissipates them, and immerses them in space, in which is what he calls his rational light, not knowing, that in proportion as he denies those things, so far he is irrar tional. That this is the case may be confirmed by the idea concerning this truth, that God is a Man. Read, I beseech you, with attention, what is written above, n. 11 to 13, and what follows after ; then you will understand that it is so ; but let down your thoughts into natural light which partakes of space, and will it not appear to you a paradox ? and if you let it down much, will you not reject the idea ? This is the reason why it is said, that the Divine fills all spaces in the universe, and why it is not said that God-Man fills them ; for if this were said, merely natural light would not assent to it ; but when it is said that the Divine fills thera, this is assented to, because it agrees with the form of soeech of theologians, that God is oin- 25 •J2 75 ANGELIC WISDOM CONCEENINO nipreseut, and hears and knows all things. More may be seen on this subject above, n. 7 to 10. 73. That the Divine is in all time wrrnouT time. As the Divine is in all space without space, so it is in all time with out time ; for nothing which is proper to nature can be predi cated of the Divine, and space and time are proper to nature. Space and time in nature are measurable. Time is raeasured by days, weeks, months, years, and ages ; and days, by hours ; weeks and months, by days ; years, by the four seasons ; and ages, by years. Nature derives this mensuration from the apparent gyration and revolution of the sun of this world. But it is not so in the spiritual world ; there the progressions ol life in like manner appear in time, for its inhabitants live with one another, as raen in the world live with one another, which is not possible without an appearance of time : but time there is not distinguished into seasons as in the world, for their sun is constantly in its east, never removed : it is the divine love ol the Lord which appears to them as a sun ; therefore they have no days, weeks, months, years, and ages, but states of life instead, by which a distinction is made, which cannot be called a distinction into times, but into states. Hence the angels do not know what time is, and when it is named, they perceive state instead of it ; and when state determines time, time is only an appearance : for the delight of state causes time to ap pear short, and the unjDieasantness of state causes it to appear long ; from which it is evident that time there is nothing but the quality of state. Hence liours, days, weeks, months, and years, in the Word, signify states, and their progressions in their series and their complex ; and when times are predicated of the church, raorning signifies its first state, noon, its fullness, evening, its decrease, and night, its end ; and the four seasons of the year, — spring, summer, autumn, and winter, — signify the same. 74. From these considerations it appears, that time makes one with thought grounded in affection ; for hence the quality of a man's state is derived. That distances in progressions through spaces in the spiritual world make one with the progressions of time, might be illustrated by many things ; for ways in that world are actually shortened according to the desires of the thought from affection, and vice versa are lengthened. Hence it is that we speak also of spaces of time. But in such things, when thought does not join itself with the proper affection of man, time does not appear, as in dreams. 75. Now since times, which are proper to nature in her world, are pure states in the spiritual world, which there appear progressive, because angels and spirits are finite, it may be seen that in God they are not prtigressive, because He is infinite. and infinite things in Him are one, according to what was de- THE DrVIHE LOVE. 75 79 monstrated above, n. 17 to 22 ; from which it follows, that the Divine is in all time without time. 76. He that does not knoiA', and cannot from some percep tion think of God without time, cannot at all perceive eternity any otherwise than as eternity of time, and then he cannot but be in a kind of delirium in thinking of God from eternity ; for he thinks from a beginning, and a beginning is only of time. His delirium in this case is, that God existed from Himself, whence he falls immediately into the origin of nature from her self; from which idea he can only be extricated by the spiritual or angelic idea of eternal, which is without time, and when it is without time, eternal and the Divine are the same : the Di vine is the Divine in itself, and not from itself The angels say, that they can indeed perceive God from eternity, but by no means nature from eternity, and much less nature from herself, and not at all nature as nature in herself; for what is in itself, is the esse from which all things are, and esse in itself is life itself, which is the divine love of divine wisdom and the divine wisdom of divine love. This to the angels is eternal, therefore abstracted from time, as uncreate is from created, or infinite from finite, between which there is no comparison. 77. That the Divine in the greatest and least things IS THE SAME. This follows from the two preceding articles, that the Divine is in all space without space, and in all time without, time ; for spaces are greater and greatest, and lesser and least ; and as spaces and times make one, as was §aid above, it is the same with times. The Divine in them is the same, because the Divine is not variable and mutable, like every thing of space and time, or every thing of nature, but it is invariable and immutable ; hence it is every where and always the same. 78. It appears as if the Divine were not the sarae in one man that it is in another, as that it is different in the wise man from what it is in the simple, and different in the old man from what it is in the infant ; but this is a fallacy from, appearance : man is different, but the Divine in him is not different. Man is a recipient, and recipients or receptacles are various : a wise man is more adequately, and therefore more fully, a recipient of the divine love and divine wisdom, than a simple man ; and an old man who is wise, raore so than an infant and a boy ; but nevertheless the Divine is the same in the one that it is in the other. In like manner it is a fallacy from appearance, that the Divine is various in the angels of heaven and men of the earth, because the angels of heaven are in wisdom ineffable, and men not so ; but the apparent variety is in the subjects according to the quality of their reception of the Divine, and not in the Lord. 79. That the Divine is the same in things the greatest and most minute, may be illustrated by heaven and the angels there 27 79 — 82 ANGELIC WISDOM CONCERNUSTG Tlie Divine in the whole heaven and the Divine in an angel la the same, wherefore also the whole heaven ma.y appear as one a,ngel. It is the sarae with the church and the raan of tho church. The greatest body in which the Divine is, is the whole heaven, and also the whole church ; the least is an angel ol ¦ heaven and a raan of the church. Soraetimes a whole heavenly society has appeared to rae as one angelic man ; and it was told me that it might appear as a great man or a giant, and as 'a little raan or an infant ; and this because the Divine is the same in things the greatest and most minute. 80. The Divine is also the same in the greatest and smallest of all the things which are created and do not live ; for in all it is the good ot their use ; but the reason why they do not live is, because they are not forms of life, but forms of uses ; and the form varies according to the goodness of the use. The manner in which the Divine is in them will be explained in what follows, when creation is treated of =) SI. Abstract space, and altogether deny a vacuum, and then think of the divine love and the divine wisdom, as the real *) essence, space being abstracted, and a vacuum being denied : then think from space, and you will perceive, that the Divine in the greatest and smallest portions of space is the same ; for in es,sence abstracted from space there is no great or small, but identity. 83. Here something shall be said concerning a vacuum. I once heard the angels talking with Newton concerning a vacuum, and saying that they cannot endure the idea of a vacuum as oi nothing ; because in their world, which is spiritual, and 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 things are not possible in a vacuum as nothing, because nothing is nothing, and of nothing not any thing is predicable. Newton said, that he knew that tho Divine which is, fills all things, and that he himself abhorred the idea of nothing con cerning a vacuum, because it is destructive of every thing; exhorting those who conversed with hira about a vacuum, to beware of the idea of nothing, calling it a swoon, because in nothing there is n ) actuality of mind. THE DIVINE LOVE, 83 85 PART II. S3. That the Dr-ine Love and the Divine Wisdom appeae IK the spieitual w()eld as a sun. There are two worlds, the spiritual and the natural ; and the spiritual world derives no thing from the natural world, nor the natural world from the spiritual world : they are altogether distinct, and communicate only by correspondences ; the nature of wliich has elsewhere been abundantly shown. To illustrate this, let us take an exam ple : Heat in the natural world corresponds to the good of charity in the spiritual world, and light in the natural world corre sponds to the truth of faith in the spiritual world. Who does not see that heat and the good of charity, and light and the truth of faith, are totally distinct ? At first sight they appear as distinct, — as two totally different things : so they appear if we inquire in thought, What has the good Of charity in comraon with heat, and what has the truth of faith in comraon with light? never theless, spiritual heat is that good, and spiritual light is that truth. But these principles, though so distinct in theraselves, make one by correspondence ; for while a man reads of heat and light in the Word, the spirits and angels who are with hira, instead of heat perceive charity, and instead of light, faith. This exaraple is adduced to show, that the spiritual and natural worlds are so distinct, that they have nothing in common with each other ; and yet are so created, that they communicate, and are conjoined by correspondences. 84. Since the two worlds are so distinct, it may clearly be seen, that the spiritual world is under a different sun from that of the natural world ; for in the spiritual world there are heat and light, as well as in the natural world ; but the heat and light there are spiritual, and spiritual heat is the good of charity, and spiritual light is the truth of faith. Now as heat and light must originate from a sun, it is evident that there is a different sun iu the spiritual world frora that in the natural world, and that the sun of the spiritual world has such an essence, .that spiritual iieat and light may exist from it, and that the sun of the natural world has such an essence, that natural heat may exist from it. Every thing spiritual, which has relation to good and truth, can proceed from no other origin than the divine love and divine wisdom ; for every good is of love, and every truth is of wisdom. He that is wise may see that they are from no other source. 85. The existence of another stm than that of the natural world has hitherto been unknown ; because the spiritual prin ciple of man had sunk so far into his natural, that he did not know what the spiritual is, nor consequently that there is a spi ritual world, in which spirits and angels dwell, different and distinct from the natural world. As the spiritual world has 29 85 89 ANGELIC WISDOM CONCEENING been so much concealed from those who are in the natural worid, it has pleased the Lord to open the sight of n y spirit, that I might see the things which are in that world, as I see the things which are in this, and afterwards describe that world, as I have done in the work On Heaven" and Hell, in one article of which the sun of that world is treated of; for I have seen it, and it appeared of the same size as the sun of the na tural world, and fiery like it, only more ruddy ; and it was made known to me that the universal angelic heaven is under that sun ; and that the angels of the third heaven see it always, the angels of the second heaven very often, and the angels of the first or ultimate heaven sometimes. That all their heat and all their light, with all things which appear in the spiritual world, are from that sun, will be seen in what follows. 86. Tliat sun is not the Lord Himself, but from the Lord : the divine love and divine wisdom proceeding from Him, appear in that world as a sun ; and as love and wisdom in the Lord are one, as was shewn in the first part, it is said that the sun is the Divine Love ; for the divine wisdom is of the divine love, thus it also is love. 87. The reason why that sun appears fiery to the eyes of the angels, is, because love and fire correspond to each other ; for they cannot see love with their eyes, but instead of love they see what corresponds to it. For angels, like men, have an in ternal and an external : their internal thinks and is wise, wills and loves, and their external feels, sees, speaks, and acts : and all their externals are correspondences of their internals, but spiritual and not natural correspondences. The divine love is also felt as fire by spiritual beings. Hence it is that fire, in the Word, signifies love : the sacred fire in the Israelitish church signified the same : and from this grou.nd it is common to ask, in prayers to God, that heavenly fire, that is, divine love, may kindle the heart. 88. As there is such a difference between spiritual and na tural (see above, n. 83), therefore not the least of the sun of the natural world can pass into the spiritual world, that is, not the least of its light and heat, or of any object on the earth. The light of the natural world is darkness there, and its heat is death : nevertheless, the heat of the world may be vivified by the influx of the heat of heaven, and the light of the world may be enlightened by the influx of the light of heaven. In flux takes place by correspondences, but not by continuity. 89. That heat and light peoceed feom the sun, which exists feom the Divlnf Love and the Divine Wisdom. In the spiritual world, in which angels and spirits dwell, there are heat and light as well a-s in the natural world, in which men dwell ; and the heat is felt as heat, and the light is seen aa light ; and yet the heat and light of the spiritual and natural 30 the divine love. 89 — 92 worlds differ so much, that they have nothing in common, as was said above. Tliey are as diffei-ent as what is alive and what is dead : both the heat and light of the spiritual world in them selves are alive ; but both the heat and light of the natural world in themselves are dead : for the heat and light of the spi ritual world proceed from a sun which is pure love, and the heat and light of the natural world proceed from a sun which is pure fire; and love is alive, and the divine love is life itself; and fire is dead, and the fire of the sun is death itself: so it may be called, because it has nothing of life in it. 90. The angels, being spiritual, cannot live in any other than spiritual heat and light ; but men cannot live in any other heat than natural heat, or in any other light than natural light ; for spiritual agrees with spiritual, and natural with na tural. Were an angel to draw in the smallest portion of natural heat and light, he would perish, for it entirely disagrees with his life. Every man, as to the interiors of his mind, is a spirit. When he dies, he departs entirely out of the world of nature, and leaves every thing belonging to it, and enters a world in which there is nothing of nature ; and in which he lives so separate from nature, that he has no communication with it by continuity, that is, as of purer and more gross, but by corre spondences, that is, as of prior and posterior. Hence it may appear, that spiritual heat is not a purer kind of natural heat, nor spiritual light a purer kind of natural light, but that they are altogether of different essence ; for sjjiritual heat and light derive their essence from a sun which is pure love, that is, life itself, and natural heat and light derive their essence from a sun which is pure fire, in which there is absolutely no life, as was said above. 91. Such being the difference between the heat and light of one world and of the other, it is evident why those who are in one world cannot see those who are in the other : for the eyes of a man who sees from natural light, are of the substance' of his world, and the eyes of an angel are of the substance of his world, so formed in both that they raay adequately receive their own light. These considerations shew from what ignorance those think, who do not adrait a belief that angels and spirits are men, because they do not see them with their eyes. 92. It has been hitherto unknown, that angels and spirits are in light and heat entirely different from that of men ; indeed, it has not been known, that any other light and heat exist than that of this world. For no man has ever penetrated higher in his thought than to the interior or purer parts of nature ; where fore many have fixed the habitations of angels and spirits in the ether, and some in the stars, consequently within nature, and not above or out of it ; when nevertheless angels and spirits are altogether above or out of nature, and in their own world, which 3.L 92 — 96 ANGELIC WISDOM CONCERNING is under another sun : and as in that world spaces are appear ances, (see above,) therefore it cannot be said that angels and spirits' are in the ether, or in the stars, but that they are with ,man, conjoined to the affection and thought of his spirit ; for a man is a spirit, and therefore he thinks and wills ; thus the spi ritual world is where man is, and not at all removed from him. In a word, every man, as to the interiors of his mind, is in that wurld in the midst of spirits and angels, and thinks from ita light, and loves from its heat. 93. That that sun ls not God, but that it is the PROCEEDING FROM THE DiVINE LoVE AND THE DiVINE WiS DOM OF God-Man : in like manner the heat and light FROM that sun. By that sun conspicuous to the angels, from which they have their heat and light, is not meant the Lord Himself, but what first proceeds from Him, which is the highest principle of spiritual heat: the highest of spiritual heat is spiritual fire, which is the divine love and the divine wisdom in their first correspondence ; hence it is that that sun appears fiery, and that it is like fire tc the angels, although not to men. The fire which is fire to men is not spiritual but na tural, between which there is as much difference as between what is living and what is dead ; wherefore the spiritual sun by its heat vivifies spiritual beings, and renews spiritual things ; whereas the sun of the natural world does indeed produce the same effects upon natural men and natural things, but not from itself, but by the influx of spiritual heat, to which it contributes as a subordinate auxiliary. 94. The spiritual fire, in which also light exists in its origin, becomes spiritual heat and light, which decrease in proceeding, and the decrease is effected by degrees, of which we shall speak in the following pages. The ancients represented this by red circles of fire and shining circles of light about the head of God : as is also common at this day, when God is represented as a Man in pictures. 95. That love produces heat, and wisdom light, is proved by actual experience. When a man loves he grows warra, and when he thinks from wisdom he sees things in a kind of light ; whence it is evident, that what first proceeds from love is heat, and that what first proceeds frora wisdom is light. Tliat they are also correspondences, is evident ; for heat does not exist in love, but from it in the will, and thence in the body ; and light does not exist in wisdom, but in the thought of the understand ing, and thence in the speech. Thus love and wisdom are the esseuQC and life of heat and light : heat and light are proceed- ents, and being such, they are also correspondences. 96. That spiritual light is altogether distinct from natural light, any one may know, if he attend to the thoughts of hia mind : for the mind, when thinking, sees its objects in light, 82 the divine love. 96 — 100 aiid those who think spiritually, see truths, and this in the middle of the night equally as in the day ; wherefore, also, light is predicated of the understanding, and it is said to see ; for of what one person speaks, another soraetimes says, that he sees it to be so, which amounts to saying, he understands it. The understanding, being spiritual,-cannot see thus from natural light, for natural light does not abide with it, but departs with the sun ; hence the understanding has evidently a different light from the eye, and a light fi'om a different origin. 97. But beware of thinking that the sun of the spiritual world is God Himself: God is a Man. The first proceeding frora His love and wisdom is a fiery spiritual principle, which appears jn the sight of the angels as a sun ; hence, when the Lord manifests Himself to the angels in person. He manifests Himself as a Man, sometimes in the sun, and soraetimes out of it. 98. In consequence of this correspondence, the Lord in the Word is callednot only a sun, but also fire and light ; and the sun means Him as to His divine love and His divine wisdora together ; fire, as to His divine love, and light, as to His divine Wisdom. 99. That spieitual heat and spieitual light, in peo- OEEDING FEOM THE LoED AS A SuN, MAKE ONE, AS HiS DiVINE Love and His Divine Wisdom make one. How the divine love and the divine wisdom in the Lord make one, was shewn in the first part : in like raanner heat and light raake one, be cause they proceed, and the things which proceed make one by correspondence ; for heat corresponds to love, and light to wis dom. Hence it follows, that as the divine love is the divine esse, and the divine wisdom, the divine existere, as shewn above, n. 14 to 16, so spiritual heat is the Divine proceeding from the divine esse, and spiritual light is the Divine proceeding from the divine existere. Wherefo're as by that union the divine love is of the divine wisdom, and the divine wisdora is of the divine love, as shewn above, n. 34 to 39, so spiritual heat is of spi ritual light, and spiritual light is of spiritual heat : and as there is such a union, it follows, that heat and light, in proceeding from the Lord as a sun, are one. But that they are not received as one by angels and men, will be seen in what follows. 100. The heat and light which proceed from the Lord as a Ann, by way of eminence are called the spiritual, and they are called the spiritual in the singular number, because they are one ; wherefore in the following pages when the spiritual is spoken of, both are understood together. By virtue of mis spiritual that whole world is called spiritual : all things in that world derive their origin, and their name, through that spiritual. That heat and that light are called tfie spiritual, because God is called a spirit, and God as a spirit is tbat proceeding. God 33 101- -103 ANGELIC WISDOM CONCEENING is called Jehovah from His essence ; but by that proceeding He vivifies and er>'ghtens the angels of heaven and the men of the church : wherefore, also, vivirication and illustration are said to be effected by the spirit of Jehovah. 101. That heat and light, in other words, the spiritual pro ceeding from the Lord as a sun, make one, may be illustrated by the heat and light which proceed from the sun of the natural w"orld, for these two also make one in issuing from that sun. Their not making one on earth, is not owing to the sun, but to ' the eai. tli : for the latter revolves every day round her axis, and makes a yearly revolution according to the ecliptic ; hence it appears as if heat and light do not make one, for at midsuraraer there is more heat than light, and in mid-winter there is more light than heat. The case is similar in the spiritual world ; only that the earth there has no circumrotation and revolution, but the angels turn more or less to the Lord, and those who turn to Him most receive more heat and less light, and those who turn to Hira less receive more light and less heat. Hence the hea^ vens, which consist of angels, are distinguished into two king doms, the celestial kingdom and the spiritual ; the celestial angels receive more of heat, and the spiritual angels more of light. The appearance also of the lands on which they dwell, is according to the reception of heat and light by the inha bitants. There is a plenary correspondence, if instead of the motion of the earth you substitute the change of state of tho angels. 102. That all spiritual things also, which derive their origin through the heat and light of their sun, regarded in themselves, in like manner make one, but that the same things, regarded as proceeding from the aflections of the angels, do not make one, will be seen in what follows. When the heat and light make one in the heavens, it is, as it were, spring with the angels ; but when they do not make one, it is, as it were, either summer or winter ; not like winter in the frigid zones, but like winter in warmer climates : for the equal reception of love and wisdom constitutes the angelic principle, and therefore an angel is an angel of heaven according to the union of love and wisdom in him. It is the same with the man of the church, if in him love and wisdon, or charity and faith, make one. 103. That the Sun of the spntiruAL World appears in A MIDDLE Altitude, distant feom the Angels as the Sun OF the natueal World is distant from Men. Most people carry out of the worid an idea that God is overhead on high, and that the Lord is iu heaven among the angels. Tlie reason of this ¦ idea of God, is, that in the Word God is called the Most High, and He is said to dwell on high ; wherefore they lift up their eyes and hands when they supplicate and adore; not knowing that the Most High signifles the inmost. The the divine love. 103 — 106 reason of their idea of the Lord, is, that they do lot think of Him otherwise than as of another man, and indeed as of an angel ; not knowing that the Lord is the true and only God. who governs the universe ; who, if He were in heaven among the angels, could not have the universe under His view, pro tection, and government ; and if He did not shine upon those who are in the spiritual world as a sun, the angels would have no light : for they are spiritual, and therefore no other light agrees with their essence but spiritual light. That there is liglit in heaven, infinitely exceeding the light upon earth, will be seen below when degrees are treated of. 104. The sun, from which the angels have their light and heat, appears above the earth which the angels inhabit in an elevation of about forty-five degrees, or a middle altitude ; and it^ appears distant from the angels as the sun of this world is dis taut from men. It appears also constantly in that altitude and at that distance, nor does it move. Hence the angels have no times distinguished into days and years, nor any progression of the day from raorning by noon to evening and night ; nor any progi'ession of the year Irora spring through suramer to autumn and winter, but there is perpetual light and perpetual spring ; v/herefore, instead of times there are in heaven states, as was said above. 105. The following are the principal reasons why the sun of the spiritual world appears in a middle altitude ; First, that so the heat and light, which proceed from that sun, may be in their mean degree, and thence in their equality, and thereby in their just temperature ; for if the sun were to appear above its middle altitude, more heat than light would be perceived, if below it, more light than heat would be perceived ; as coraes tc Eass on earth when the sun is above or below the middle of tho eavens ; when above, the heat increases to a greater degree than the light, and when below, the light increases to a greater degree than the heat ; for the light remains the same both in summer and winter, but the heat is increased and diminished according to the sun's altitude. The second reason, why the sun of the spiritual world appears in a middle altitude above the angelic heaven, is, because thence there is a perpetual spring in all the angelic heavens, whereby the angels are in a state of peace, for that state corresponds to spring time on earth. The third reason is, that by that means the angels can always turn their faces to the Lord and see Him with their eyes ; for the east, thus the Lord, is before the faces of the angels in every turn of their bodies, which is peculiar to that world. This would not be the case, if the sun of that world were to appear above or below a middle altitude, and least of all if it appeared overhead in the zenith. 106. If the sun of the spiritual world did not appear distant 35 106 109 ANGELIC WISDOM CONCEENING from the angels as the sun of the natural world appears distant from men, the universal angelic heaven, and hell under it, and om- teiTaqueous globe under them, would not be under the view, protection, omnipresence, omniscience, omnipotence, and pro vidence of the Lord ; comparatively as the sun of our world, unless it were at the distance it appears from the earth, count not be present and powerful in all countries by heat and light, and therefore could not give aid as a substitute to the sun of the spiritual world. 107. It is highly necessary to be known, that there are two suns, the one spiritual and the other natural ; the spiritual sun for those who are in the spiritual world, and the natural sun for those who are in the natural world. Unless this be known, nothing can be accurately understood concerning creation and concerning man, which subjects are to be treated of; the effects indeed may be seen, but unless the causes of the effects are seen at the same time, the effects must appear only in a kind of night. 108. That the distance between the Sun and the Angels in the spiRrruAL woeld is an appeaeance accoed- ixG to the reception of the Divine Love and the Di-^aNE 'Wisdom by them. All the fallacies which prevail with the evil and with the simple, arise from the confirmation of appear ances. So long as appearances remain appearances, they are truths in appearance, according to which any one may thiak and speak ; but when they are taken for real truths, which is the case when they are confirraed, then apparent truths become falsities and fallacies. For example : it is an appearance, that the sun every day revolves round the earth, and proceeds every year according to the course of the ecliptic. This, so hmg as it is not confirraed, is an apparent truth, according to which any one may think and speak ; for he may say, that the sun rises and sets, causing morning, noon, evening, and night ; also that the sun is at particular times in this or that degree of the ecliptic, or in such a degree of altitude, thereby causing spring, summer, autumn, and winter ; but in confirming this appear ance as the real truth, the confirmer thinks and speaks a falsity grounded in a fallacy. It is the same with innumerable other appearances, not only in natural, civil, and moral, but also in spiritual things. 109. It is the sarae witli the distance of the sun of the spi ritual world, which sun is the proximately proceeding emanation of the divine love and divine wisdom of the Lord. The truth is, that there is no distance ; but that distance is an appearance according to the reception of the divine love and divine wisdom in their respective degrees by the angels. That distances in the spiritual world are appearances, is evident frora what wan said above ; as in n. 7 to 9, t/iat the Pvvine is not in Space ; and 36 THE DIVINE LOVE. 109 112 in 69 to 72, that the Divine fills all Spaces without Space ; and if there are no spaces, there are no distances ; or, what is tho same, if spaces are appearances, distances also are appearances, for distances are predicated of space. 110. Tlie sun of the spiritual world appears at a distance from the angels, because the divine love and the divine wisdom are received by them in a degree of heat and light adapted to their state : for an angel, being a created and finite being, can not receive the Lord in the first degree of heat and light, such as is in the sun, for he would be entirely consumed ; wherefore the Lord is received by them in a degree of heat and light cor responding to their love and wisdom. This may be illustrated by the fact, that an angel of the ultimate heaven cannot ascend. to the angels of the third heaven ; if he ascends and enters their heaven he falls as it were into a swoon, and his life is in a kind of conflict with death ; for he has love and wisdora in a less degree, and the heat of love and the light of wisdom in the same. What then would be the case, if an angel were to ascend towards the sun itself, and enter its fire? The difference of the reception of the Lord by the angels, causes the heavens also to appear distinct from each other : the supreme heaven, which is called the third, appeai-s above the second, and the second above the first : not that tliere is any distance between the hea vens, but that they appear to be distant from each other ; for the Lord is equally present with those of the ultimate heaven as with those of the third heaven. The causes of the appear ance of distance is in the subjects, which are the angels, not in the Lord. 111. It is diflScult to comprehend that this is the case by a natural idea, because in such idea there is space, but it raay be coraprehended by a spiritual idea, because in such idea there is no space ; the angels are in the latter idea. It raay, however, be coraprehended by a natural idea, that love and wisdom, or what is the same, that the Lord, who is divine love and divine wisdom, cannot be progressive through spaces, but is present with every one according to his reception. That the Lord is present with all. He teaches in Matthew, chap, xxviii. 30, and that He makes His abode with those who love Him, John xiv. 21. 112. This may seem a raatter of superior wisdom, because the heavens and the angels are adduced to prove it ; but never theless the case is the same with men. They, as to the interiors ^f their minds, receive heat and enlightenment from the same sun : its heat warms them, and its light enlightens them, in pro portion as they receive love and wisdom from the Lord. The difference between angels and men is, that angels are under that sun only, but men are not only undej- that sun, but also under the sun of this world ; for the bodies of men cannot 37 D 112 115 ANGELIC WISDOM CONCEENING possibly exist and subsist unless they ap under both suns ; not so the bodies of the angels, which are spiritual. 113. That the Angels aee in the Lord, and the Lord IN THEM ; AND THAT AS THE AnGELS ARE EECIPIENTS, THE Loed alone is Heaven. Heaven is called the dwelling-place of God, and the throne of God, and hence it is believed that God is there as a king in his kingdom ; but God, that is to say, the Lprd, is in the sun above the heavens, and by His presence in heat and light is in the heavens, (see the two last articles ;) and although the Lord is in that manner in heaven, still He is there as in Himself: for, (as was shewn above, n. 108 to 112,) the distance between the sun and heaven is not distance, but an appearance of distance ; and being only an appearance, it follows that the Lord Himself is in heaven, for He is in the love and wisdora of the angels of heaven ; and as He is in the love and wisdom of all the angels, and the angels constitute heaven. He is in the universal heaven. 114. The Lord not only is in heaven, but also is heaven, because love and wisdom make an angel, and these two are the Lord's in the angels : hence the Lord is heaven. For the angels are not angels from their own proprium, .this being exactly like the proprium of a man, which is evil : and it is so, because all angels have been men, and that proprium is inherent in them from their birth ; it is only removed ; and In proportion as it is removed, they receive love and wisdom, that is, the Lord, in them. Any one may see, if he only elevates his understanding a little, that the Lord cannot dwell with the angels but in what is His own, that is, in His proprium, which is love and wisdon. , and not at all in the proprium of the angels, which is evil : hence it is, that so far as evil is removed, so far the Lord is in them, and so far they are angels. The essential angelic prin ciple of heaven is the divine love and divine wisdom : this divine principle is called angelic wheii it resides in the angels : hence it is evident again, that angels are angels from the Lord, and not from theraselves ; consequently also heaven. 115. But how the Lord is in an angel, and an angel in the Lord, cannot be coraprehended, unless the nature of their con junction be known. There is a conjunction of the Lord with the angel, and of the angel with the Lord ; wherefore there is a reciprocal conjunction. This, on the part of the angel, is as follows : the angel does not perceive otherwise than that he is in love and wisdom from himself, just as it appears to man, and hence it seems to hira, as if his love and wisdom were of himself, or his own : if he did not perceive the matter thus, there would be no conjunction, therefore the Lord would not be in hira, nor he m the Lord : nor is it possible for the Lord to be in any particular angel or, man, unless he, in whom the Lord with Ills love and wisdom is, perceives and feels it as his own : bv 38 THE DIVINE LOVE. 115 -.-117 this means the Lord is not only received, but when received, is retained, and likewise beloved again • thus therefore an angel becomes wise, and continues wise. Who can incline to love the Lord and his neighbor, and to be wise, unless he feels aud perceives what he loves, learns, and imbibes, as his own ? Who can otherwise retain it ? Were this not the case, the love and wisdom received by influx would have no abiding place, but would pass through without affecting, so that an angel would not be an angel, nor a man ,a man, yea, he would be merely like an inanimate thing. Hence it may appear that reciproca tion is necessary to the existence of conjunction. 116. How it coraes to pass that an angel perceives and feels- [what flows frora the Lord] as his own, and so receives and retains it, although it is not his own, (for it was said above that an angel is not an angel from what is his own, but from what is the Lord's in him) shall now be explained. The case is thus : every angel has liberty and rationality : these two principles are in him to the intent that he may be receptible of love aud wis dom from the Lord: but both liberty and rationality are not his own, but the Lord's in hira ; yet being intiraately conjoined to his life, so intiraately that they may be said to be inherent in it, they appear to belong to .him, or to be his own ; they give him the power to think and will, and to speak and act, and what he thinks and wills, and speaks and acts, from them, ap pears as from himself: this causes reciprocation, and thereby conjunction. But still in proportion as an angel believes that love and wisdom are in hiraself, and therefore clairas them as his own, the angelic principle is not in him, and consequently he has not conjunction with the Lord : for he is not in the truth ; and as the truth and the light of heaven make one, so far he cannot be in heaven ; for thereby he denies that he lives from the Lord, and believes that he lives from himsslf, conse quently that he is possessed of a divine essence. In these two principles, liberty and rationality, consists the life -which is called angelic and human. Frora what has been said it may appear, that an angel has reciprocation for the sake of conjunction with the Lord, but that reciprocation, considered in its faculty, is not his but the Lord's : hence it is, that if he abuses that reci procal principle, whereby he perceives arid feels as his own that which is the Lord's, which is done by attributing it to himself, he fiiUs from the angelic state. That conjunction is reci])rocal, the Lord Himself teaches in John, chap. xiv. 20 to 24 ; chap. XV. 4, 6, 6. And that the conjunction of the Lord with man and of man with the Lord, is in those things which are of the Lord, which are called His words, John xv. 7. 117. There are some who imagine, that Adam was in such a state of liberty or of free-will, that from himself he was able to love God and be wise, and that this free-will was lost in his 39 117 120 ANGELIC WISDOM CONCERNING posterity : but this is a mistake ; for man is not life but a reci pient of life, as may be seen above, n. 4 to 6, 54_ to 60 ; and he who is a recipient of life, cannot love and be wise from any thing of his own : hence Adam, when he was desirous to be wise and to love frora what was his own, fell from wisdom and love, and was cast out of Paradise. 118. The sarae which is here said of an angel may be said of heaven, which consists of angels, because the Divine in the greatest and least things is the same, as was shown above, n. 77 to 82. The same which has been said of an angel and of hea ven, may be said of a man and the church, for an angel of hea ven and a man of the church act as one by -conjunction ; and also a man of the church, as to the interiors of his mind, is an angel : by a man of the church we mean a man in whom the church is. 119. That in the spiritual woeld the east is where THE Lord appeaes as a sun, and that the othee quaeters ARE DETERMINED THEREBY. TllC SUn of the Spiritual WOl'ld and its essence, and the heat and light of it, and the presence of the Lord from thence, have been treated of; we shall now proceed to treat of the quarters of that world. That sun and that world are treated of, because God is treated of, and love and wisdom ; and to treat of them otherwise than from their original source, would be to treat from effects and not from. causes ; and yet effects teach nothing but effects, and when they are considered alone they do not explain a single cause ; but causes explain effects ; and to laiow effects from causes is to be wise ; but to inquire into causes frora effects is not to be wise, because then fallacies present themselves, which the ex aminer calls causes, and this is confounding wisdom ; for causes are prior and effects posterior; and from posterior things prioi ones cannot be seen, but posterior ones may be seen from prior ones : this is order. For this reason the spiritual world is here first treated of; for all causes exist there : we\ shall afterwards treat of the natural world, where all things which appear are effects. 120. We shall begin Mdth the quarters of the spiritual world There are quarters in that world as in the natural worid ; but the quarters of the spiritual world, like that world itself, are spiritual ; whereas the quarters of the natural world, like that M^orld itself, are natural ; wherefore they differ so much that they have nothing in common. There are four quarters in both worlds, the east, west, south, and north : these four quarters in the natural world are constant, being determined by the sun in its meridian ; opposite thereto is the north, on one side is the east, and on the other side is the west, which quarters are determined by the meridian of each particular place ; for the eun's station in the meridian is always the same every where THE DTVINE LOVE. 120 124 and therefore fixed. It is otherwise in the spiritual world : there the quarters are deterrained by the sun of that world, which constantly appears in its place, and where it appears is the east ; wherefore the determination of the quarters in that worid is not, as in the natural world, from the south, but from the east ; opposite is the west, on one side is the south, and on the other the north. That these quarters do not originate from the sun there, but from the inhabitants of that world, w-ho are angels and spirits, will be seen in the following pages. 121. As these quarters, by virtue of their origin from the Lord as a sun, are spiritual, therefore the habitations of angels and spirits, which are all according to these quarters, are also spiritual ; and they are spiritual because their inhabitants dwell according to their reception of love and wisdom from the Lord. Those who are in a superior degree of love dwell in the east, those who are in an inferior degree of love in the west, those who are in a superior degree of wisdom in the south, and those who are in an inferior degree of wisdom in the north. Hence it is that, in the Word, the east, in a supreme sense, means tho Lord, and, in a respective sense, love towards Him ; the west, love towards Him decreasing ; the south, wisdom in light ; and the north, wisdom in shade ; or similar things determined in regard to the state of those who are treated of 122. Since all the quarters in the spiritual world are deter mined from the east, and the east, in a supreme sense, means the Lord, and also the divine love, it is evident, that it is the Lord, and love to Him, from which all thing's exist ; and that in proportion as any one is not in that love, he is removed from the Lord, and dwells either in the west, or in the south, or in the north, at a distance there according to his reception of love. 123. Since the Lord as a sun is constantly in the east, therefore the ancients, with whom all the particulars of worship represented spiritual things, turned their faces to the east in their adorations ; and that they raight do the sarae in all wor ship, they also turned their teraples towards the same quarter : hence churches at this day are built in the same manner. 124. That the quarters in the spieitual world do not oeiginate feom the loed as a sun, but feom the an GELS ACCORDING TO EECEPTioN. It has bceii shewn that the ar'O'els dwell distinctly among theraselves, some in the eastern quarter, some in the western, some in the southern, and some in the northern ; and that in the east they are in a superior de gree of love ; in the west, in an inferior degree of love ; in the south, in the light of wisdom ; and in the north, in the shade of v/isdom. This diversity of their habitations ajppears to ori ginate from the Lord as a sun, when nevertheless it is from the angels. The Lord is not in a greater degree of love and wisdom, 41 124 127 ANGELIC WISDOM CONCEENING nor as a sun is He in a greater degree of heat and light, with one than with another, for He is every where the same ; but He is not received by one in the same degree as by another; and this causes them to appear to themselves at a greater or less distance from each other, and to dwell variously according to the different quarters. Hence, the quarters in the spiritual world are no other than various receptions of love and wisdom, and consequently of heat and light, from the Lord as a sim That this is the case, is evident from what was shewn above, n. 108 to 112, that distances in the spiriWl world are ap pearances. 125. Since the quarters are various receptions of love and wisdom by the angels, it may be expedient to speak of the va riety from which that appearance exists. The Lord is in an angel, and an angel in the Lord, as was shewn in the preceding article ; but as it appears as if the Lord as a sun was without the angel, it also appears as if the Lord saw him from the sun, and as if he saw the Lord in the sun, alraost in the same man ner as an image appears in a glass. Speaking therefore accord ing to that appearance, the Lord sees and looks at every one face to face, but the angels, in their turn, do not in that manner see the Lord. Those who are in love to the Lord from the Lord, see Him directly, being therefore in the east and west ; those who are more in wisdom, see the Lord obliquely to the right, and those who are less in wisdom, obliquely to the left, the for mer being therefore in the south, and the latter in the north. The latter are in an oblique aspect, because love and wisdom proceed as one from the Lord, but are not received as one by the angels, as was said before ; and the wisdom which abounds, over and above love, appears indeed to be wisdom, but still is not, because it has no life in it from love. These considerations shew the origin of that diversity of reception, agreeably to which the dwellings of the angels appear according to the quarters in the spiritual world. 126. That the various reception of love and wisdora consti tutes the quarter in the spiritual world, may ajipear from the circumstance, that an angel changes his quarter according to the increase and decrease of his love ; whence it is evident that the quarter does not originate from the Lord as the sun, but from the angel according to reception. It is the same with man ad to his spirit, by which he is in a certain quarter of the spiri tual world, in whatever quarter of the natural world he may be ; for, as was said above, the quarters of the spiritual world have nothing in comraon with the quarters of the natural world ; in the latter man exists as to his body, but in the former as to his spirit. 137. In order that love and wisdom raay raake one in angel and man, there are pairs in all parts of his body ; the eyes, eai-s, ¦THE DIVINE LOVE. 127- -130 and nostrils are pairs ; the hands, loins, and feet are pairs ; the brain is divided into two hemispheres, the heart into two cham bers, the lungs into two lobes, and the other members in the same manner : thus angels and men have a right and a left side ; and all the parts on their right side have relation to love from which wisdom is derived, and all the parts on their left side to wisdom from love ; or, what is the same, all the parts on the right have relation to good from which truth is derived, and all the parts on the left to truth from good. . Angels and men have these pairs in order that love and wisdom, or good and truth, may act as one, and as one may look to the Lord : but of this more in what follows. 128. Hence we may see the fallacy and consequent falsity of those persons, who imagine that the Lord bestows heaven arbitrarily, or that He arbitrarily grants more wisdom and love to one than to another ; when the Lord is equally desirous for one to become wise and to be saved as another ; for He provides means for all ; and every one is wise and is saved in proportion as he receives and lives according to those means : for the Lord is the sarae with one as with another ; but the recipients, which are angels and men, are dissimilar in consequence of a dissimilar reception and life. That this is the case may appear from what has now been said concerning the quarters, and the habitations of the angels according to those quari;ers, namely, that that diversity is not from the Lord, but from the recipients. 129. That the angels constantly tuen theie faces to THE Loed as a sun, and thus have the south to the eight, the north to the LEFr, AND THE WEST BEHIND. All that is here said of the angels and of their turning to the Lord as a sun, is also to be understood of man as to his spirit, for man as to his mind is a spirit, and, if he be in love and wisdom, he is an angel ; wherefore also after death, when he puts off his externals, which he had derived from the natural world, he becomes a spirit or an angel : and since the angels constantly turn their faces eastward to the sun, consequently to the Lord, it is also said of the man who is in love and wisdom from the Lord, that he sees God, that he looks to God, and that he has God before his eyes ; by which is meant that he leads the life of an angel. Such things are said in the world, as well because they actually exist in heaven, as because they actually exist in man's spirit. In prayer, who does not look before him up to God, to whatever quarter his face is turned ? ¦ 130. The angels constantly turn their faces to the Lord as a sun, because tiey are in the Lord and the Lord in them, and the Lord interiorly leads their affections and thoughts, and constantly turns them to Himself; consequently they cannot look any otherwise than to the east, where the Lord appears aa a sun : hence it is evident that the angels do not turn theiri' 43 130 -133 ANGELIC WISDOM CONCEENING selves to the Lord, but that the Lord turns thera to Himself. For when the angels think interiorly of the Lord, they do not think of Him otherwise than in themselves. Interior thought itself does not cause distance ; but exterior thought, which acts as one witli the sight of the eyes, does make distance ; the reason is, because exterior thought is in space, but not interior thought, and when it is not in space, as in the spiritual world, still it is in the appearance of space. These things however can be but little understood by any one who thinks of God from space ; for God is every where, and yet not in space ; wherefore He is as well within as without an angel, and hence an angel can see God, that is, the Lord, both within and without him self: within, when he thinks from love and wisdom ; without, when he thinks of love anecreinents or decreasings from grosser to finer, or from denser to rarer, or rather increments and increasings frora finer to grosser, or from rarer to denser, like that of light to shade, or of heat to cold, are called continuous degrees. • But discrete degrees are entirely different : they are iu the relation of prior, posterior, and postreme, or of end, cause, and effect. They are called discrete degrees, because the prior is by itself, the posterior by itself, and the postrerae by itself; but' still, taken together, they raake a one. The atraospheres which are called ether and air, from highest to lowest, or from the sun to the earth, are discriminated into such degrees ; and are as simples, the congregates of these simples, and again the congregates of these congregates, which taken together, are called a composite. These last degrees are discrete, because they exist distinctly ; and they are understood by degrees of altitude ; but the former degrees are continuous, because they continually increase ; and they are understood by degrees of latitude. 185. All and singular the things which exist in the spiritual and natural worlds, coexist at once from discrete continuous degrees, or from degrees of altitude and degrees of latitude. That dimension which consists of discrete degrees is called alti tude, and that which consists of continuous degrees, is called latitude : their situation relatively to sight does not change their denomination. Without a knowledge of these degrees nothing can be known of the difference between the three heavens, or of the difference between the love and wisdom of the angels there, or of the difference between the heat and light in which they are, or of the difference between the atmospheres which surround and contain them. Moreover, without a knowledge of these degrees, nothing can be known of the difference of the interior faculties of the mind in men ; or, therefore, of their state as to reformation and regeneration ; or of the difference of the exterior faculties, which are of the body, as well of angels as of men ; and nothing at all of the difference between spiritual and natural, or therefore of correspondence; yea, or of any difference of life between men and beasts, or of the difference between the more perfect and the imperfect beasts ; or of tha 61 185 187 AffGELIC WISDOM CONCEENING differences between the forms of the vegetable kingdom, and between the materials which compose the mineral kingdom. Whence it may appear, that those who are ignorant of these degrees, cannot from any judgment see causes; they only see effects, and judge of causes from thera, which is done for the most part by an induction continuous with effects ; when never theless causes do not produce effects by continuity, but dis cretely, for a cause is one thing, and an effect another ; there is a difference as between prior and posterior, or as between the thing forming and the thing formed. 186. That the nature and quality of discrete degrees, ane" the difference between them and continuous degrees, may be still better comprehended, let us take the angelic heavens for ex araple. There are three heavens, and these distinct by degrees of altitude, so that one heaven is under another ; and they do not coraraunicate with each other but hy influx, -Which proceeds frora the Lord through the heavens in their order to the lowest, and not vice versa. But each heaven is distinct by itself, not by degrees of altitude, but by degrees of latitude : those who ara in the raidst, or in the centre, are in the light of wisdom, and those who are in the circumference to the boundaries, are in the shade of wisdom ; thus wisdom deciseases to ignorance as light decreases to shade, which is done by continuity. It is the same with men : the interiors of their minds are distinguished into as many degrees as the angelic heavens, and one of these de grees is above, another ; wherefore the interiors of their minds are distinguished hy discrete degrees, or degrees of altitude : hence, a man may be in the lowest' degree, or in the higher, or in the highest, according to the degree of his wisdora ; and when he is only in the lowest degree, the superior degree is shut, and this is opened as he receives wisdora from the Lord. There are also in man, as in heaven, degrees of continuity or of lati tude. A man is similar to the heavens, because as to the interiors of his mind, he is a heaven in its least form, so far as he is in love and in wisdoni from the Lord : that a man, as to the interiors of his mind, is a heaven in its least form, may be seen in the work On Hea-ven and Hell, n. 51 to 58. 187. From these few considerations it may appear, that one who knows nothing of discrete degrees or degrees of altitude, can know nothing of the state of man as regards reformation and regeneration, which are effected by the reception of divine love and divine wisdom from the Lord, and by the consequent opening of the interior degrees of the mind in "their order ; nor can he know any thing of the influx through the heavens from the Lord, or of the order in which he was created. If any one think of these things, not from discrete degrees or degrees of altitude, but from conti mous degrees or degrees of latitude, he can then see nothing of them but from effects, and not from 62 THE DIVnTE LOVB. 187 189 causes ; and seeing from effects alone is seeing from fallacies, whence come errors, one after another, which may be so raulti plied by induction, that at length enormous falsities may be ca,lled truths. 188. Nothing, so far as I am aware, has hitherto been known of discrete degrees or degrees of altitude, but only of continuous degrees or degi^ees of latitude ; yet without a know ledge of degrees of both kinds, not any thing of cause can be truly known: we shall therefore treat of them in this Part throughout ; for the end of this little work is, that causes may be discovered, and effects seen from them, and that thereby the darkness in which the man of the church is involved with re spect to God, and the Lord, and in general with respect to divine things which are called spiritual, may be dispelled. This I can declare, that the angels are in sadness on account of the darkness that prevails upon earth : they say that light is scarcely any where to be seen, and that men seize on and confirm falla cies, and thereby multiply falsities upon falsities ; and to con firm them devise, by reasonings grounded in falses and in truths falsified, such figments as cannot be dispelled, so great is the darkness that' prevails concerning causes, and the ignorance concerning truths. They principally lament the confirmations concerning faith separate from charity, and justification thereby. — the ideas concerning God, angels, and spirits, and the igno rance of the nature of love and wisdom. 189. That the degeees of altitude aee homogeneous, and one deeived feom anothee in a seeies, like end, cause, and effect. Since degrees of latitude or of continuity are like degrees from light to shade, from heat to cold, from hard to soft, from dense to rare, from gross to subtile, &c., and since these degrees are known from sensual and ocular experi ence, but not so the degrees of altitude or discrete degrees, therefore in this Part we shall treat especially of the latter ; for without a knowledge of these degrees, causes cannot be seen. It is indeed well known that end, cause, and effect follow in order, like prior, posterior, and postreme ; also that the end produces the cause, and by the cause, the effect, in order that the end may exist : several other things are also known on the subject. Nevertheless to know these things and not to see them in application to things which exist, is only to know abstrac tions ; which remain only so long as there are analytical and metaphysical matters in the thought. Hence it is, that al though en4, cause, and effect proceed by discrete degrees, still little or nothing of those degrees is known in the world ; for the bare knowledge of things in the abstract is like something aerial, which is soon dispersed ; but if abstract things are ap plied to tilings in the world, they are then like visible objects, and remain in the memory. 63 190 — 192 angelic wisdom conceening 190. All things which exist hi the worid, of which trine dimension is predicated, or which are called compound, consist of degrees of altitude or discrete degrees. But to illustrate this by example. It is ¦well known by ocular experience, that each muscle in the human body consists of very minute fibres, and that these fasciculated, constitute those larger Ones, called mov ing fibres, and that bundles of these produce the compound which is called a muscle. It is the same with the nerves ; very small nervous fibres are put together into larger ones, which appear like filaments, and by a collection of such filaments the nerve is produced. It is also the sarae in the other compagina- tions, confasciculations, and collections of which the organs and viscera consist ; for these are compounds of fibres and vessels variously fashioned by similar degrees. The case is the same also with all and every thing of the vegetable kingdom, and with all and every thing of the mineral kingdom : in wood there is a compagination of filaments in three-fold order ; in metals and stones there is a conglobation of parts also in three-fold order. These considerations shew the nature of discrete degrees, namely, that one is formed from another, and by means of the second, a third, or composite ; and that each degree is discrete from another. 191. Hence we may form conclusions respecting those things which ai'e invisible, for the case is the same with them as with the organic substances which are the receptacles and habitations of the thoughts and affections in the brain ; with the atmos pheres ; with heat and light, and with love and wisdom. The atmospheres are receptacles of heat and light, as heat and light are receptacles of love and wisdom ; of consequence, since there are degrees of atmospheres, there are also similar degrees of heat and light, and of love and wisdom ; for the mode of, exist ence {ratio) of the latter does not differ from that of the fonner. 192. From what has now been said, it is evident, that these degrees are homogeneous, that is, of the same genius and na ture ; the moving fibres of the muscles, least, larger, and largest, are homogeneous ; the nervous fibres, least, larger, and largest, are homogeneous ; the filaments of wood, from least to compo site, are homogeneous ; so are stony and metallic parts of all kinds ; the organic substances, which are the receptacles and habitations of the thoughts and affections, from the most sim ple to the common aggregate, which is the brain, are homoge neous ; the atmospheres, from pure ether to air, are homoge neous ; the degrees of heat and light in their series, following the degrees of the atmospheres, are homogeneous ; and hence a,l80 the degrees of love and wisdom are homogeneous. Those , things, which are not of the same genius and nature, are hete rogeneous, and do not agree with things homogeneous ; therefore they cannot form with them discrete degrees, out only with theit THE divine love. 'ijf^ — 198 lite, which are of the same genius and nature, or w\th which they are homogeneous. 193. That these, in their order, are as ends, causes, and effects, is evident ; for the first, or least, produces its cause by the intermediate, and its effect by the ultimate. 194. It is to be observed, that every degree is distinguished frora another by its proper coverings, and all the degrees toge ther are distinguished by their comraon covering ; and that the common covering comraunicates with the inner and inraost in their order ; hence there is a conjunction and unanimous action of all the degrees. 195. That the first degree is all in all in the subse quent DEGREES. For the degrees of every subject and of ever}' thing are homogeneous, and they are homogeneous because they are produced from the first degree. The formation of them is such, that the first, by confasciculation or conglobation, in a word, by congregation, produces the second, and by it the third ; and distinguishes each from the other by a superinduced covering. Hence it is evident, that the first degree is the prin cipal and sole governing in the subsequent ones ; consequently the first degree is all in all in the subsequent degrees. 196. When it is said that degrees are of this nature with respect to each other ; the meaning is, that the substances are such in their degrees ; speaking by degrees is speaking abstract edly, that is, universally, and therefore in a way applicable to any subject or thing which is in such degrees. 197. The application may be made to all those things which were enumerated in the preceding article, as the muscles and nerves, the matters and parts of the vegetable and raineral kingdoms, the organic substances which are the subjects of the thoughts and affections in man, the atraospheres, heat and light, and love and wisdora. In all these things, the first prin ciple is the sole governing in the subsequent, yea, it is the sole in thera; and being so, it is the all in thera. This is also evident from things that are known, namely, that the end is the all of the cause, and through the cause the all of the effect ; wherefore end, cause, and effect are called the first, the middle, and the ultimate end ; also that the cause of the cause is like wise the cause of the thing caused ; and that there is nothing essential in causes but the end, and nothing essential in raotiou; but effort ; also that there is only one substance which is sub stance in itself. 198. From these considerations it may be clearly seen, that from the Divine, which is substance in itself, or the _ only and Bole substance, all and every thing that is created exists ; thus that God is all in all in the universe, agreeably to what was de monstrated in Part I ; as, that the divine love and the divine wisdom are a substance and a form, n. 40 to 43 ; that the divine 65 198 201 ANGELIC WISDOM CONCERNING love and the divine wisdom are substance and form in itself, and therefore the self-subsisting and sole-subsisting (Being), n. 44, to 46 ; that ail things in the universe were created from the divine love and the divine wisdom, n. 52 to 54 ; that hence the created universe is an image of Him, n. 61 to 65 ; that the Lord alone is heaven, where the angels dwell, n. 113 to 118. 199. That all perfections inceease and ascend with DEGEEES AND ACCOEDiNG TO DEGEEES. That there are two kinds of degrees, degrees of latitude and degrees of altitude, was shewn above, n. 184 to 188 ; and that the degrees of lati tude are as of light verging to shade, or of wisdom vermng to ignorance, but the degrees of altitude as end, cause, and effect, or as prior, posterior, and postreme. These degrees are said to ascend or descend, for they are degrees of altitude ; but the former are said to increase or decrease, for they are degrees of latitude. The latter degrees differ so much frora the former, that the two have nothing in comraon, wherefore they ought to be perceived distinctly, and by no means to be confounded. 200. All perfections increase and ascend with degrees, and according to degrees, because all predicates follow their subjects ; and perfection and imperfection are general predicates, for they are predicated of life, of powers, and of forms. Perfection of life is perfection of love and wisdom ; and as the will and the understanding are receptacles of love and wisdom, perfection of life is also perfection of the will and understanding, and thence of the affections and thoughts ; and as spiritual heat is the con tinent of love, and spiritual light is the continent of wisdoni, per fection of these also may be referred to perfection of life. Per fection of powers is the perfection of all things that are actuated and moved by life, without having life themselves : such powers are the atmospheres in their actualities ; such powers are the interior and exterior organic substances in man, and in all kinds of animals ; and such powers are all things in the natural world which possess activities immediately and mediately from the natural sun.- P&rfection of forms and perfection of powers make one, for such as the powers are, such are the forras ; only that forms are substances, but powers are their activities, wherefore they have both similar degrees of perfection : forms, which are not at the same tirae powers, are also perfect according to degrees. 201. I shall not here speak of the perfections of life, powers, and forms, increasing or decreasing according to the degrees oi latitude or continuous degrees ; because these degrees are known in the world ; but of the perfections of life, powers, and forms, -ascemding or descending according to degrees of altitude, or discrete degrres ; because these degrees are not known in the ¦world. The uanner in which perfections ascend and descend •according to hese degrees, can be but little known from tho 66 the divine lo-\e. 201, 2u2 visible things in the natural world, but clearly from the visible things in the spiritual world. All that is discovered from the visible things in the natural world, is, that the more intiraately they are examined, the more wonderful are the things that pre sent themselves ; as, in the eyes and ears, in the tongue, in the muscles, in the heart, lungs, liver, pancreas, kidneys, and other viscera, also in seeds, fruits, and flowers, and in metals, mine rals, and stones. It is well known that in all these objects, more wonderful things present themselves to the sight, the more intimately they are examined ; nevertheless, frora these things it has been little understood, that they are interiorly more perfect according to degrees of altitude or discrete degrees ; for the ignorance of these degrees has concealed such know ledge. But as the same degrees exist raanifestly in the spi ritual world, (the whole of that world from highest to lowest being distinctly discrete according to them,) therefore the know ledge of them may be obtained from thence ; and afterwards conclusions may be drawn respecting the perfections of jjowers and forms which are in similar degrees in the natural world. 202. In the spiritual world there are three heavens disposed according to degrees of altitude ; in the supreme heaven the angels are in all perfection superior to the angels in the middle heaven ; and in the middle heaven the angels are in all per fection superior to the angels of the lowest heaven. The degrees of perfections are such, that the angels of the lowest heaven cannot ascend to the first limit of the perfections of the angels of the middle heaven, nor these to the first limit of the per fections of the angels of the supreme heaven. This seems a paradox, but still it is true : for the angels are associated accord ing to discrete degrees, and not according to continuous degrees. It has been made known to me by experience, that there is such a difference between the affections and thoughts, and conse quently the speech, of the angels of the superior and inferior heavens, that they have nothing in common, and that commu nication is effected only by correspondences, which exist by imraediate influx of the Lord into all the heavens, and by mediate influx through the supreme into the lowest heaven. These differences, being of such a nature, cannot be expressed or described by natural language, for the thoughts of angels being spiritual do not fall into natural ideas ; they can only be expressed and described by the angels theraselves in their own language, words, and writings, and not by human ones : on which account it is said, that the things heard and seen in hea ven are ineffable. These differences may- in sorae measure be comprehended thus, — that the thoughts of the angels of the supreme or third heaven are thoughts of ends, the thoughts of the angels of the middle or second heaven are thoughts of causes, and the thoughts of the angels of the lowest or first 67 202 205 ANGELIC wisdom CONCERNING heaven are thoughts of effects. It is to be observed, that it ia one thing to think from ends, and another to think of ends ; also, that it is one thing to think from causes, and another to think of causes ; and that it is one thing to think from effects, and another to think of effects. The angels of the inferior heavens think of causes and of ends, but the angels of the superior heavens from causes and from ends ; and to think from these is a property of superior wisdom, but, to I think oi them is a property of inferior wisdom. To think from ends ia a property of wisdom, to think from causes, of intelligence, and to think from effects, of science. Hence it is evident, that all perfection ascends and descends with degrees and ac cording to them. 203. Since the interiors of a man, which belong to his will and understanding, are similar to the heavens, as regards their degrees, (for a man, as to the interiors of his mind, is a heaven in its least form,) therefore their perfections also are similar. Those perfections, however, do not appear to any man during his life in the world ; for then he is in the lowest degree, and from the lowest degree the higher degrees cannot be known : but after death they are known. A man then comes into the degree which corresponds to his love and wisdom, for he becomes an angel, and thinks and speaks things ineffable to his natural man : there is then an elevation of all things of his mind, not in a simple, but in a triplicate ratio ; in the latter ratio are the degrees of altitude, but in the former the degrees of latitude. None, however, ascend and are elevated to those degrees, but those who in the world were in truths, and applied them to life. 204. It appears as if prior were less perfect than posterior things, or simple than compound things ; nevertheless prior things, from which posterior ones are formed, or simple things, from which compounds are formed, are the more perfect ; for prior, or simple things, are more naked, and less covered with substances and matters void of life, and are as it were more divine ; wherefore they are nearer to the spiritual sun, where the Lord is : for perfection itself is in the Lord, and thence ii? the sun, which is the first proceeding of His divine love and divine wisdom, and thence in those things which proximatelj succeed, and so in order to the lowest, which, according to theii distance, are more imperfect. If there were not such an emi nent perfection in things prior and simple, neither man noj any animal could exist from seed, and afterwards subsist ; noi could the seeds of trees and fruits vegetate and become prolific for every_ prior thing, in proportion to its priority, and eveij simple thing, in proportion to its simplicity, as being more per fect, is more exempt from harm. 206. That in successive oedee the fiest degeee con stitutes THE mOHEST, AND THE THIRD THE LOWEST ; BUT 68 THE DIVINE LOVE, 205 208 THAT IN SIMULTANEOUS ORDER THE FIEST DEGREE CONSTITUTES THE INMOST, AND THE THIRD THE OU'IMOST, There is SUCCeS- sive order and simultaneous order : the successive order of these degrees is from highest to lowest, or from top to bottom. The angelic heavens are in this order ; the third heaven is the highest, the second is the middle, and the first is the lowest ; such is their relative situation : in similar successive order are the states of love and wisdom there with the angels, as also of heat and light, and likewise of the spiritual atmospheres ; in similar order are all the perfections of forms and powers there. When the degrees of altitude, or discrete degrees, are in suc cessive order, they may be compared to columns divided into three degrees, by which there is an ascent and descent ; in the superior mansion of which are the things the most perfect and most beautiful, in the middle the less perfect and less beautiful, and in the lowest the still less perfect and less beautiful. But simultaneous order, which consists of similar degrees, has ano ther appearance :'in this the highest things of successive order, which, as was said, are the most perfect and most beautiful, are in the inraost, inferior things in the middle, and the lowest things in the circumference. They are as in a solid substance consisting of those three degrees, in the middle or centre of which are the most subtile parts, about it are parts less subtile, and in the extremes, which constitute the circumference, there are parts composed of these, and consequently more gross : it is like that column, which was spoken of above, subsiding into a plane, whose highest part constitutes the inmost, whose mid dle part the middle, and itg^ lowest the extreme. 206. Since the highest of successive order is the inmost o simultaneous order, and the lowest is the outmost, therefore, in the Word, superior signifies interior, and inferior signifies ex terior ; and upwards and downwards, and height and depth, signify the same. 207. In every ultimate there are discrete degrees in simul taneous order : the raoving fibres in every muscle, the fibres in every nerve, and the fibres and vessels in every viscus and organ, are in such order ; in their inmost are the raost simple and per fect things, whereof their outmost is composed. A similar order of those degrees is in every seed, and in every fruit, and in every metal and stone ; the parts of them, of which the whole consists, are such; the inmost, intermediate, and out most principles of the parts, are in those degrees, for they are successive compositions, or confasciculations and conglobations, from, simples, which are their first substances or materials. 208. In a word, there are such degrees in every ultimate, thus in every effect ; for every ultimate consists of prior things, and these of their first ; aad every effect consists of a cause, and this of au end ; and the end is the all of the cause, and the 69 r 208 210 ANGELIC WISDOM CONCEENINO cause is the all of the effect, as was demonstrated above; and the end constitutes the inmost, the cause the middle, and the effect the ultimate. That the case is the sarae with the degrees of love and wisdom, of heat and light, and with the organic forms of the affections and thoughts in man, will be seen in what follows. The series of these degrees in successive order and siraultaneous order, is also treated of in The Doctrine of THE 'New Jerusalem concerning the Sacred Scriptures, n. 38, and elsewhere ; where it is shewn that there are sirailar degrees in all and every part of the Word. 209. That the ultimate degree is the complex, con tinent, AND BASIS OF THE PRIOR DEGREES. The doctriue of degrees, which is delivered in this Part, has hitherto been illus trated by various things which exist in both worlds ; as by the degrees of the heavens where the angels dwell ; by the degrees of heat and light therein ; by the degrees of the atmospheres ; and by various'" things in the human body, and in tiie animal and mineral kingdoms. But this doctrine iS of more ample extension ; it reaches not only to natural things, but to civil, moral, and spiritual things, and to the whole and every part of them. There are two causes why the doctrine of degrees ex tends also to such things ; Fi/rstty, because in every thing, of which any thing can be predicated, there is the trine, which ia called end, cause, and effect, and these three are to each other according to the degrees of altitude ; Secondly, because 6very thing civil, moral, and spiritual, is not any thing absti-acted from substance, but is a substance ; for as love and wisdom are ot abstract things, but a substance, (as was shewn above, n. 40 ¦> 43,) so in like manner are all civil, moral, and spiritual things. These indeed may be thought of abstractedly from substances, jut still in themselves they are not abstracted ; for example, affection and thought, charity and faith, will and understanding, are not mere abstractions, for the case with these is the same as with love and wisdom : they do not exist out of their sub jects, which are substances, but they are states of subjects or substances. That there are changes of these, which produce variations, will be seen in what follows. By substance is also understood form ; for there is no substance without a form. 210. Because the will and understanding, affection and thought, and charity and faith, may be thought of, and have been thought of, abstractedly from the substances which are their subjects, therefore the just idea of thera has perished, which is, that they are states of substances or forras ; altogether like sensations and actions, which also are not things abstracted frora the organs of sensation and raotion : abstracted or sepa rated from these they are nothing but mental figments, like sight v/ithout an eye, hearing without an ear, taste without a tongue, &c. 70 THE DIVINE LOVE. 211 ^215 , 211. Since all things civil, raoral, and spiritual, proceed by degrees, like natural things, not only by continuous degrees, but also by discrete degrees ; and since the progressions of dis crete degrees are as the progressions of ends to causes, and of causes to effects, I chose to illustrate and confirm the present subject, (that the ultimate degree is the complex, continent, and basis of the prior degrees,) by the above mentioned tilings, which relate to love and wisdora, to the will and understanding, to aft'ection and thought, and to charity and faith. 212. That the ultimate degree is the complex, continent, and basis of the prior degrees, appears manifestly from the progres sion of ends and causes to effects. That the effect is the com plex, continent, and basis of the causes and ends, may be com prehended by enlightened reason ; but not so clearly that the end, with every thing belonging to it, and the cause, with every thing belonging to it, actually exist in the effect, and that the effect is their full complex. That the case is so, may appear from what has b^n premised in this Part, particularly from the following considerations, that one is from the other in a triplicate series, and that the effect is nothing but the cause in its ulti mate; and as the ultimate is the complex, it follows that the ultimate is the continent and' the basis. 213. As regards love and wisdom, love is the end, wisdom is the instrumental cause, and use is the effect ; and use is the complex, continent, and basis of wisdom and love ; and use is such a coraplex and continent, that it actually contains the whole of love and the whole of wisdom, being the simultane ous of thera. But it is to be observed, that all things of love and wisdom, which are homogeneous and concordant, exist in use, according to what was said and shown above, in article n. 189 to 194. 214. Affection, thought, and action, are in a series of sirailar degrees, because all affection refers to love, thought to wisdom, and action to use. Charity, faith, and good works, are in a series of sirailar degrees ; for charity is of affection, faith is of thought, and good works are of action. The will, understand ing, and exercise, are in a series of sirailar degrees ; for the will is of love and thence of affection, the understanding is of wis dom and thence of faith, and exercise is of use and thence of work. Therefore as the whole of wisdom and love exists in use, so the whole of thought and affection exists in action, the whole of faith and charity in good works, and so on ; but they must be all homogeneous, that is, concordant. 215. That the ultiraate of each series, which is use, action, work, and exercise, is the complex and continent of all the prior principles, is not yet known : it appears as if there was nothing more in use, action, work, and exercise, than there is in motion; but nevertheless all the prior principles are actually 71 215 218 ANGELIC WISDOM CONCERNING in them, and so fully that there is nothing wanting ; they ara included in them like wine in a vessel, and like utensils iu a house. They do not appear, because they are only viewed ex ternally, and in this view they are only activities and motions. It is as when the arms and hands move themselves, and it is not known that a thousand moving fibres concur in each motion, and that to these thousand moving fibres a thousand things_ of the thought and affection correspond, which excite the raOving fibres, but which, because they act interiorly, do not appear tc any of the bodily senses. It is well known, that nothing is done in the body, or by it, but from the wiU bj^ the thought ; and as both these act, therefore all and every thing of the will and thought must necessarily exist in action ; for they cannot be separated : hence it is that frora actions, or works, judgment is formed of the "thought of a man's will, or of his intention. It has been made raanifest to me, that the angels, from a man's action or work alone, perceive and see every, thing of the will and thought of the doer; the angels of the third heaven per ceive and see from his will the end for which he acts, and the angels of the second heaven, the cause by which the end ope rates. Hence it is that, in the Word, works and actions are so often enjoined, and that it is said that a man is known by them. 216. It is a tenet of angelic wisdom, that unless the will and the understanding, or affection and thought, as also charity and faith, invest and involve themselves in works or actions whenever it is possible, they are only like aerial things which pass away, or like phantoms {imagines) in the air, which perish ; and that they only remain with man, and become principles of his life, when he operates and does them ; because the ultimate is the complex, continent, and basis of prior things. Such an aerial vapor and phantom is faith separate from good works, and such also are faith and charity without their exercises ; only, that those who establish faith and charity as principles necessary to be conjoined, have the knowledge and may have the will to do good, but not those who are in faith separate from charity. 217. That the degrees of altitude in theie ultimate aee IN THEIE FULNESS AND THEIE powEE. It was shewu iu the pre ceding article, that the ultimate degree is the complex and continent of the prior degrees : hence it follows, that the prior degrees are in their fulness in their ultimate ; for they are in their effect, and every effect is the fulness of its causes. 218. That the ascending and descending degrees, which are called prior and posterior, and degreeis of altitude or discrete degrees, are in their power in their ultimate, may be confirmed by all those things which were adduced, by way of confirmation, from sensible and perceptible things in the preceding pages ; but here I choose to confirm them only by efforts, powers, and THE DIVINE LOVE. 218 ^220 fflotions, in dead subjects and in living subjects. It is well known that endeavor of itself does nothing, but that it acts by powers corresponding to it, and by them produces motion; hence that endeavor is the all in the powers, and through the powers in the motion ; and motion being the ultimate degree of endeavor, that by this it produces its efficacy. Endeavor power, and motion, are no otherwise connected than according to degrees of altitude, conjunction by which is not by continuity, for they are discrete, but by correspondences ; for endeavor is not power, nor power, motion ; but power is produced by en deavor, being endeavor excited, and motion is produced by power ; wherefore there is no potency in endeavor alone, or in power alone, but in motion, which is their product. That this is the case, still appears doubtful, because it has not been illustrated by application to things sensible and per ceptible in nature; but nevertheless such is their progression into potency. 219. Let us apply these principles to living endeavor, living power, and living motion. I'he living endeavor in a man, who is a living subject, is his will united to his understanding ; the living powers in him are what constitute the interiors of his' body, in all of which there are moving fibres variously inter woven; and living motion in him is action, which is produced through those powers by the will united to the understanding. The interiors of the will and understanding constitute the first degree, the interiors of the body constitute the second, and the whole body, which is their coraplex, constitutes the third degree. That the interiors of the raind have no potency but by powers in the body, and that powers have no potency but by action of the body, is a well known fact. These three do not act by continuity, but discretely ; and to act discretely is to act by correspondences. The interiors of the raind correspond to the interiors of the body, and the interiors of the body to its exte riors, by which actions exist ; wherefore the two former are in potency by means of the exteriors of the body. It may seem as if endeavor and powers in a man are in some potency although there is no action, as in drearas and states of rest; but in these cases the determination of endeavors and powers fall on the common moving principles of the body, which are the heart and lungs ; but when the action of these ceases, the powers also cease, and the endeavor with the powers. 220. Since the whole, or the body, has determined its powers principally to the arras and the hands, which are ulti mates, therefore arms and hands, in the Word, signify power, and the right hand, superior power. Since the evolution and exertion of degrees into power is such, therefore the angels who are with a man, and who are in the correspondence of all things belonging to him, know from action alone, which is effected bj 73 220 221 ANGELIC wisdom CONCEENING the hands, the state of the man as to his understanding and will ; likewise as to charity and faith, and consequently as to the internal life of his mind, and as to the external life which is thence in the body. I have often wondered that the angels have such knowledge from the mere action of the body by the hands, but nevertheless it has occasionally been made raanifest by lively experience, and it has been told me that this is the reason why inauguration into the ministry is perforraed by the iraposition of hands, and why touching with the hand signifies communicating, besides other things of a similar nature. Hence it may be concluded, that the whole of charity and faith is in works ; and that charity and faith without works are like rain bows about the sun, which vanish and are dissipated by a cloud ; wherefore works are so often mentioned in the Word, and it is said that we are to do them, and that our salvation' depends on them : raoreover he who does thera is called a wise man, and he who does not is called a foolish man. But it is to be observed, that by works here are meant uses, which are actually performed ; for in and according to thera is the whole of charity and faith : there is this correspondence with uses, because this correspondence is spiritual, but it is eff&cted by substances and matters, which are its subjects. 221. Here two arcana, which may be comprehended by what has been said above, may be revealed. The fiest ar canum is, that the Word in its literal sense is in its fulness and power : for there are three senses according to the three degrees in the Word, a celestial sense, a spiritual sense, and a natural sense. Since these senses are according to the three degrees of altitude in the Word, and conjunction between them is effected by correspondences, therefore the ultimate, natural, or, as it is called, the literal sense, is not only the complex, continent, and basis of tiie interior corresponding senses, but the Word in its ultimate sense is also in its fulness and in its power. That this is the case, is abundantly shown and confirmed in Thf Doctrine of the New Jeeus4.lem coni;eening the Saceed Scripture, n. 27 to 36, 37 to 49, 50 to, 61, 62 to 69. The SECOND ARCANUM is, that the Lord came into the worid, and assuraed the Huraan, tiiat He might put Himself in power to subjugate the hells, and to reduce all things to order both in the heavens as on earth. This IIuYuai He superinduced over His former Huraan. The Human ti-at lie superinduced in the worid was like the human of a man im the world ; nevertheless both were divine, and therefore inin itdy transcending the finite human of angels and men : and as Vfe fully glorified His natural Human even to its ultiriiates, therofore He rose again with His whole body, different from any man. By the assumption of tins Human He invested Himself with divine omnipotence, not only to subjugate the hells, and to reduce the heavens to order, 74 .IT the divine love. 2B1 — 223 but also to hold the hells in a state of subjugation to eternity, and to save raankind. This power is raeant by His sitting at the right hand of the power and raight of God. Since the Lord, by the assuraption of the natural Huraan, raade Himself divine truth in ultimates, therefore He is called the Word, and it is said that the Word was made flesh. Divine truth in ulti mates is the Word in the literal sense ; this He made Hiraself by fulfllling all things of the Word concerning Hiraself ir Moses and the prophets. Every raan is his own good and his own truth, and a man is a man frora no other ground ; but the Lord, by the assuraption of the natural Huraan, is divine good and divine truth itself; or, what is the sarae, He is divine love and divine wisdora itself, both in first principles and in ulti- raates : hence, in the angelic heavens He appears as a sun, after His coraing into the world with more powerful rays and in greater splendor than before His coming. This is an arcanum which may be comprehended by the doctrine of degrees. His omnipotence before His coming into the world, will be spoken of in what follows. 222. That there are degrees of both kinds in the GREATEST AND LEAST OF ALL CREATED THINGS. That the great est and least of all things consist of discrete and continuous degrees, or of degrees of altitude and latitude, cannot be illus trated by examples from visible things ; because the least things are not visible to the eye, and the greatest things which are visible, are not apparently distinguished into degrees ; where fore this matter cannot be demonstrated but by universals ; and as the angels are in wisdom from universals, and thence in science respecting particulars, we may declare what they affirm on this subject. 223. The angels affirm, that there is nothing so minute, but there are degrees in it of both kinds : for example, that there is not the least thing in any animal, vegetable, or mineral, or in ether and air, in which there are not these degrees ; and as ether and air are receptacles of heat and light, that there is not the least of heat and light ; and as spiritual heat and light are receptacles of love and wisdom, that there is not the least of these, in which there are not degrees of both kinds. They also affirm, that the least of affection and the least of thought, yea, that the least of an idea of thought, consists of degrees of both kinds, and that a least not consisting of such degrees, is nothing ; for it has not a form, and therefore not a quality or not a state which can be changed and varied, and thereby exist. The angels confirm this by the truth, that infinite things in God the Creator, who is the Lord from eternity, are distinctly one, and that there are infinite things in His infinites, and that in those infinitely infinite things there are degrees of both kinds, which are also in Him distinctly one ; and as these things are in Him, 75 223 226 ANGELIC WISDOM CONCERNING and all things were created by Him, and the things which are created in a certain image represent those things which are in Iliin, it follows that there is no finite thing, however minute, in which there are not such degrees. These degrees are equally in the least and in the greatest things, because the Divine in ¦ the greatest and least things is the same. That in God-Man infinite things are distinctly one, may be seen above, n. 17 to 22 ; and that the Divine in the greatest and Least things is the same, n. 77 to 82 ; which are further illustrated, n. 155, 169, 171. 224. There is not the least of love and wisdom, nor the least of affection and thought, nor of an idea of thought, in which there are not degrees of both kinds, because love and wisdom are a substance and form, as was shown above, n. 40 to 43, in like manner affection and thought ; and as there is no form in which these degrees are not, it follows that similar degrees ai-e in them ; for to separate love and wisdom, or affection and thought, from substance in form, is to annihilate them,'because they do not exist out of their subjects ; for the states of sub jects, perceived by raan in their variation, are what exhibit thera. 225. The greatest things in which there are degrees of both kinds, are tho universe in its whole coraplex, the natural world in its complex, and the spiritual world in its complex, every empire and every kingdom in its complex, every thing civil, moral and spiritual, belonging to them, in theirs; the whole aniraal, vegetable, and raineral kingdoras, each in its complex, and all the atmospheres of both worlds taken together, and their heat and light, in theirs : also less general thingfe, as a man in his complex, every animal in its, every tree and shrub in ite, and every stone and metal in its. The forms of these things are so far similar, that they consist of degrees of both kinds ; because the Divine, by whom they were created, is the same in the greatest and least things, as was shown above, n. 77 to 82. The particulars and singulars of all these things are similar to the generals and their generals, in being forms of both kinds of degrees. 226. Since the greatest and least things are forms of both kinds of degrees, there is a connection of them from first prin ciples to ultimates ; for similitude conjoins them. But still not any the least thing is the same as another ; thus there is a dis tinction of all things particular and most particular. Not any the least thing in any form, or among any forms, is the same with another, because in the greatest tilings there are similar degrees, and the greatest things consist of the least ; and since such degrees are in the greatest things, and there are perpetual differences from highest to lowest, and from centre to circumfe rence, according to them, it follows, that there are not any oi THE DIVINE LOVE. 226 231 the lesser and least of those things, in which there are simJlar degrees, that are the same. 227. It is also a tenet of angelic wisdom, that the perfection of the created universe consists in the similitude of generals and particulars, or of the greatest and least things, as to these ' degrees ; for then one respects the other as its like, with which it may be conjoined for every use, fixing and exhibiting every end in the effect. 228. These things, however, may seera as paradoxes, be cause they are not illustrated by application to visible things ; yet abstract things, being universals, are usually better compre hended than things applied ; for the latter are of perpetual va riety, and variety obscures. 229. It is asserted by some, that a substance so simple exists, that it is not a form frora lesser forras, and that frora that substance, by coacervation, substantiate or coraposite things exist, and at length those substances which are called matter Nevertheless, such simple substances do not exist ; for what is a substance without a form ? It is a thing that nothing can be predicated of ; and from an entity, of which nothing can be pre dicated, nothing can be compounded by coacervation. That there are innumerable things in the first of all created sub stances, which are the least and most siraple, will be seen in what follows, when forms are treated of. 230. That there are three infinite and uncreate degrees of altrrude in the loed, and theee finite and CEEATED DEGEEES IN MAN. There are three infinite and un create degrees of altitude in the Lord, because the Lord is love itself and wisdom itself (as was shown in the preceding pages) ;- and being love itself and wisdora itself, He is also use itself, since love has use for its end, which it produces by wisdora. Without use, love and wisdoni have no termination or end, or no habitation belonging to them; wherefore it cannot be said that they are and exist, unless there be use in which they are and exist. These three constitute the three degrees of altitude in subjects of life. They are as the first end, the mediate end or cause, and the ultimate end or effect. That end, cause, and effect constitute the three degrees of altitude, was shown and abundantly proved above. 231. That there are these three degrees in a man, may be seen from the elevation of his mind to the degrees of love and wisdom in which the angels of the second and third heaven are principled ; for all angels were born men, and a man, as to the interiors of his mind, is a heaven in its least form ; there fore there are as many degrees of altitude in a man by crea tion as there are heavens : a man also is an image and likeness of God, whereforff these three degrees are inscribed in him, because they are i God-Man, that is, in the Lord. That these 77 231 233 ANGLT.IC WISDOM. CONCEENING degrees in t .e Lord are infinite and uncreate, and that in a man they are finite and created, may appear from what was shown in Part I., and also from considering that the Lord is love aud wisdora in Hiraself, and that a man is a recipient of love and wisdom from the Lord ; and that nothing but infinite can be predicated of the Lord, and nothing but finite of a man. 232. These three degrees with the angels are named celestial, spiritucd, and natural; and their celestial degree is their degree of love, their spiritual degree is their degree of wisdom, and their natural degree is their degree of uses. These degrees are so named, because the heavens are distinguished into two king doras, and one kingdom is named celestial, and the other spi ritual, to which is added a third kingdom, in which men are in this world, which is the natural kingdom. The angels of which the celestial kingdom consists, are principled in love ; and the angels of which the spiritual Idngdora consists, are principled in wisdom ; but men in the world are in uses : and therefore these kingdoms are joined together. How it is to be under stood that men are in uses, will be shown in the next Part. 233. It has been told me from heaven, that. in the Lord from eternity, who is Jehovah, before the assumption of the Human in the world, there were the two prior degrees actually, and the third degree in potency, such as they are with the angels ; but that after His assumption of the Human in tho world. He put on also the third or natural degree, and thereby becarae a man like a man in the world, except that in Hira this degree, like the prior, is infinite and uncreate, while in angels and raen these degrees are finite and created. For the Divine, which filled all space without space, n. 69 to 72, penetrated also to the ultimates of nature ; but, before the assumption of the Human, the divine infiux into the natural degree was mediate through the angelic heavens ; but after the assumption, imme diate from Himself: which is the reason why all the churches in the world before His coming were representative of spiritual and celestial things, but after His coming became spiritual and celestial-natural, and representative worship was abolished ; also why the sun of the angelic heaven, which^ as was said above, is the proximate proceeding of His divine love and divine wis dora, after His assuraption of the Human, shone with more eminent effulgence and splendor than before the assumption. This is meant by the words of Isaiah : " In that day the light of the raoon shall be as tiie light of the sun, and the light of the sun shall be seven-fold, as the light of seven days," xxx. 26 ; which is spoken of the state of heaven and tho church after the Lord's coraing into the world. And in the A])ocalypse ; " The countenance of the Son of Man was as the sun shineth in hia strength," i. 16 : and elsewhere, as in Isaiah Ix. 20 ; 2 Sam. xxiii. 3, 4; Matt. xvii. 1, 2. The mediate illustration of men 78 THE DIVINE LOVE. 233 237 through the angelic heaven, which existed before the Lord's coming, may be compared to the light of the moon, which is the mediate light of the sun ; and as this was made immediate after His coming, it is said in Isaiah, " That the light of the moon shall be as the light of the sun ;" and in the Psalras, " In His days shall the righteous flourish, and abundance of peace until there is no longer any moon," Ixxii. 7 ; this also is spoken of the Lord. 234. The Lord from eternity, or Jehovah, put on this third degree by the assumption of the Human in the world, because He could not enter into this degree but by a nature similar to the huraan nature; therefore only by conception frora His Divine, and by nativity frora a virgin ; for thus He could put off nature, which in itself is dead, and yet a receptacle of the Divine, and put on the Divine. This is raeant by the Lord's two states in the world, of exinanition and of gloriflcation, which are treated of in The Docteine of the New Jeeu- S.4.LEM CONCERNING THE LoRD. 235. The above are general propositions concerning the triple ascent of the degrees of altitude ; but as these degrees exist in the greatest and least things, as was said in the preceding ar ticle, therefore nothing raore Can here be said of thera in par ticular, than that there are such degrees in all and every thing of love, and thence in all and every thing of wisdora, and de rivatively in all and every thing of uses ; but that all these in the Lord are inflnite, whereas in an angel and a raan they are finite. But how these degrees have place in love, in wisdora, and in uses, cannot be described and unfolded except in a series. 236. That these three degrees of altitude are in e^'ery man from his birth, and may be opened succes sively, and that, as they are opened, a man is in the Lord, and the Lord in him. That there are three degrees of altitude in every man, has been hitherto unknown, because these degrees were unknown ; and so long as this is the case, none but continuous degrees could be known ; and when these only are known, it may be supposed that love and wisdora in a man increase simply by continuity. But be it known, that in every man from his birth there are three degrees of altitude, or discrete degrees, one above or within another ; and that each degree of altitude, or discrete degree, has also degrees of lati tude, or continuous degrees, according to which it increases by continuity : there are degrees of both kinds in the greatest and least of all things, as was shown above, n. 222 to 229 ; for a degree of one kind cannot exist without the other. 237. These three degrees of altitude are named natural, spiritual, and celestial, as v/as said above, n. 232. When a man is born, he first comes into the natural degree, and this increases in him by continuity, according to his knowledge and 79 237 239 ANGELIC WISDOM CONCERNING the understanding he acquires by it, to the highest point of understanding called rationality. Nevertheless the second, or spiritual degree, is not hereby opened. This degree is opened by the love of uses derived from intellectual things, that is by the spiritual love of uses, which is love towards the neighbor. This degree likewise may increase by degrees of continuity to its summit, and it increases by the knowledges of truth, and good, or by spiritual truths. Nevertheless the third or celestial degree, is not opened by these, but by the celestial love of use, which is love towards the Lord ; and love towards the Lord is nothing else than committing to life the commandraents of the Word ; of which the sum is, to flee from evils because they are infernal and diabolical, and to do goods because they are hea venly and divine. These three degrees are thus successively opened in a man. 238. So long as a man is living in the world, he knows no thing of the opening of these degrees in him, because he is then in the natural or ultimate degree, and thinks, wills, speaks, and acts frora it ; and the spiritual degree, which is interior, does not coraraunicate with the natural degree by continuity, but by correspondences, and coraraunication by correspondence is not felt. Nevertheless, when he puts off the natural degree, which is the case when he dies, he coraes into the degree which was opened in him in the world ; if the spiritual degree was opened, into the spiritual degree, and if the celestial degree was opened, into the celestial degree : if he comes into the spiritual i degree after death, he no longer thinks, wills, speaks, and acts natu rally, but spiritually ; and if he comes into the celestial degree, he thinks, wills, speaks, and acts according to that degree. And as the coraraunication of the three degrees with each other is effected only by correspondences, therefore the differences ot love, wisdom, and use, are such, that they have nothing in comraon by any thing of continuity. Hence it is evident, that there are in a. man three degrees of altitude, and that they may be opened successively. 239. Since there are three degrees of love and wisdom^ and thence of use, in a man, it follows that there are likewise in him three degrees of will and understanding, and thence of conclu sions, and thus of determination to use; for the will ia the receptacle of love, and the understanding is the receptacle of wisdom, and conclusions are the use derived from them ; whence it is evident, that in every man there are a natural, a spiritual, and a celestial will and understanding, in potency from his birth, and in act when they are opened. In a word, the human mind, which consists of will and understanding, by creation, and ;_enct by birth, is of three degrees, so that a man has a natural mind, a spiritual mind, and a celestial mind, and may thereby be ele vated to angelic wisdom, and possess it while he lives in tlia THE DIVINE LOVE. 239 241 wiritual worid ? As for me, I never could, nor can I now ; for I have perceptibly and sensibly remarked that influx now for nineteen years continually; wherefore I say this from experience. 356. Can any thing natural have use for an end, and dis pose uses into orders and forms ? None but a wise (being) can do this ; and none but God, who has infinite wisdom, can bo 133 -f 356--359 ANGELIC WISDOM CONCEENINQ order and form the universe. Who, or what else, can foresee and provide all things that are for men's food and clothing, — food from fruits of the earth and animals, and clothing from the same ? It is one among many wonders, that a mean crea ture like the silk-worm should clothe with silk and magnificently adorn both men and women, from kings and queens to men- servants and maid-servants ; and that poor worms like bees should supply wax for lights, whereby churches and palaces are illuminated. These, and many other things, are evident proofs that the Lord produces all things that exist in nature from Him self, through the spiritual world. 357. Add to this, that in the spiritual world I have seen those who have confirmed themselves in favor of nature from things visible in the world, until they became atheists; and that, in spiritual light, their understandings appeared open be low, but closed above, because in thought they looked down ward to the earth, and not upward to heaven ; above the sensual principle, which is the lowest of the understanding, there ap peared as it were a veil, in some fiashing with infernal fire, in sorae black like soot, in some livid like a dead body. Let every one then take heed how he confirms himself for nature : let him confirra himself for the Divine ; there is no want of mate rials for so doing. PART Y. 358. That two receptacles and HABrrATioNS foe Him self, CALLED THE WILL AND UNDEESTANDING, SAYIE BEEN ceeated and foemed by the loed in man ; the will for His divine love, and the understanding for His divine WISDOM. We have already treated of the divine love and divine wisdom of God the Creator, who is the Lord from eternity, and of the creation of the universe ; we shall now speak of the creation of man. ¥/e read that raan was created in the iraage of God according to His likeness (Genesis i. 26) : the iraage of God there raeans the divine wisdom, and the likeness of God the divine love ; wisdom being no other than the image of love, for love makes itself to be seen and known in wisdora ; conse quentiy wisdora is its iraage. Love is the esse of life, and wis dom is the existere of life "therefrom. The likeness and image of God_ appear plainly in the angels : love shines forth from within in their faces, and wisdom in their beauty ; and beauty is the form of their love : this I have seen and know. 359. A man cannot be an image of God according to Hia likeness, unless God be in him, and he his life from his inmost 134 the divine love. 359 — 3Ci part. Tliat God is in man, and is his life frora his inmost part, follows from what was shown above, n. 4 to 6, that God alone IS life, and that men and angels are recipients of life from Him. It IS alpo known from the Word, that God is in man, and makes His abode with him ; and hence it is usual for preachers to exhort their hearers to prepare themselves to receive God, that He may enter into them, and be in their hearts, and that they may be His dwelling-place ; the devout also express them selves in prayer in the same way, and some more openly so of the Holy Spirit, which they believe to be in them when they are in holy zeal, and think, speak, and preach from it. That the Holy Spirit is the Lord, and not any God who is a separate person, is shown in The Doctrine of the New Jerusalem concerning the Lord, n. 51, 52, 53; for the Lord says, "In that day ye shall know, that ye are in me, and I in you," John xiv. 20 ; so also in chap. xv. 4 ; chap. xvii. 23. 360. Now as the Lord is divine love and divine wisdom, and these two are essentially Himself, in order that He may dwell in man and give life to man, it is necessary that He should have created and formed in man receptacles and habita tions for Himself, one for love and another for wisdom. The will and understanding are such receptacles and habitations ; the will of love, and the understanding of wisdom. That these two are the Lord's in man, and that all a man's life comes thence, will be seen in what follows. 361. That every man has these two, will and understanding, and that they are distinct from each other, like love and wisdom, is known and not known in the world ; it is known from com mon perception, and it is not known from thought, and still less frora the latter in description. Who does not know from cora mon perception, that the will and understanding are two dis tinct things in man ? every one perceives this when he hears it, and moreover can say to others, " This person's will is good, but not his understanding ; and that person's understanding is good, but not his will : I love him that has a good understand ing and a good will, but not him that has a good understanding and a bad will." But when the same person thinks of the will and understanding, he does not make them, two and distinguish them, but confounds them, because liis thought communicatee with the sight of his body : he comprehends still less that the will and understanding are two distinct things when he writes, because then his thought communicates with the sensual prin ciple, wliich is his proprium. Hence some can think well, and speak well, but cannot write well ; this is common with the feraale sex. It is the same with many other things. Who does not know, from common perception, that a man that leads a good life is saved, and tiiat a man that leads a wicked one is condemned ? also, that a man tiiat leads a good life enters tha 135 361 — 363 angelic wisdom concerning society of angels, and there sees, hears, and speaks like a man 1 also, that he that does what is just from justice, and what is upright from uprightness, has conscience ? But if he departs from common perception, and submits these things to thought, then he does not know what conscience is ; or that the soul can see, hear, and speak, like a man ; or that good of life is any other than giving to the poor ; and if from thought you write these things, you confirm them by appearances and falla cies, and by words of sound and no sense. Hence many of the learned who have thought much, and especially who have written much, have weakened and obscured their common perception, yea, ha\e destroyed it : and hence the simple see more clearly what is good and true than those who think themselves wiser.' This comraon perception comes by infiux from heaven, and falls into thought and sight; but thought separate from common perception falls into imagination from sight and from proprium. That this is the case you may know by experience. Tell any one who is in comraon perception some truth, and he will see it ; tell hira that we are, live, and raove, frora God and in God, and he will see it ; tell hira that God dwells in love and wisdom in man, and he will see it ; tell him moreover 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 con science is, and he will tell you. But say the same things to one of the learned, who has not thought from common percep tion, but from principles or from ideas taken from the world by sight, and he will not see them. Consider afterwards which 1*8 the wiser. 362. That the will and understanding, which are THE receptacles OF LOVE AND WISDOM, ARE IN THE BRAINS, IN THE WHOLE AND IN EVERY PART THEREOF, AND THENCE IN THE BODY, IN THE WHOLE AND IN EVERY PAET THEREOF. We shall prove these things in the following order. I. That love and wisdora, and hence the will and understanding, constitute man's very life. II. That man's life is in its principles iu the brains, and in its principiates in the body. III. Tliat as the life is in its principles, such is it in the whole and in every part. IV. That the life, by these principles, is from every part in the whole, and from the whole in every part. V. That such as the love is, such is the wisdom, and hence such is the man. 363. I, That love and udsdom, and hence the will and imder- standing, constitute man^s very Ufe. Scarcely any one knows what life is : when a man thinks of it, it appears as soraething volatile, whereof he has no idea : this appears so because it ia unknown that God alone is life, and that His life is divine love and divine wisdora. Hence it is evident that life in man is no other, and that in the degree in which he receives it, life is in 136 ' THE DIVINE LOVE. 363 365 him. It is well known that heat and light proceed from tiie Bun, and that all things in the universe are recipients, and that in the degree in which they receive they grow warra and shine ; so also from the sun where the Lord is, from which tiie pro ceeding heat is love and the proceeding light is wisdom, as shown in Part H. From tiiese two, t'hen, that proceed from the Lord as a sun, life is. Tliat love and wisdom frora the Lord is life, raay also appear frora this, that a man grows torpid as love recedes from him, and grows stupid as wisdom recedes from hina, and that, if they were to recede entirely, he would be annihilated. There are several predicates of love that have obtained distinct names as being d-erivations, as affections, de sires, appetites, and their pleasures and delights : and there are also several predicates of wisdora, as perception, reflection, re membrance, thought, attention ; and several of love and wisdom conjointly, as consent, conclusion, determination to action, and others ; all these indeed are of both, but they are named from the most powerful and the nearest. From these two principles, are ultimately derived the sensations, sight, hearing, smell, taste, and feeling, with their pleasures and delights. The ap pearance is that the eye sees ; but- the understanding sees through the eye ; hence seeing is predicated of the understand ing ; the appearance is that the ear hears ; but the understand ing hears through the ear ; hence hearing is predicated of at tention and hearkening, two acts of the understanding; the appearance is that the nose smells and the tongue tastes ; but the understanding by its perception smells, and tastes ; and hence smelling and tasting are predicated of perception : and so in other - cases. The sources of all these, both the former and the latter, are love and wisdom : whence it may appear that these two constitute the life of men. 364. Every one sees that the understanding is the receptacle of wisdom, but few see that the will is the receptacle of love. Tliis is because the will does nothing of itself, but acts through the understanding ; and because the love of the will in passing into the wisdom of the understanding, first enters into the affec tion, and passes by this -way, and affection is only perceived by a certain pleasure in thinking, speaking, and acting, which is not attended to : that nevertheless it is tiience, is evident from the fact, that every one wiUs what he loves, and does not will what he does not love. 365. II. That man's life in its principles is in the brains, 3pend_on blood from the heart, vena cava, and aorta; and the respirations that go on in the bronchial ramifications, exist ac cord! ng_ to their state; for when the infiux of blood ceases, respiration ceases. Much more might be discovered by com paring the structure of the lungs with the understanding, to which they correspond ; but as anatomy is known only to few, and as demonstrating or confirming any thing by what is un known places the subject in obscurity, iJherefore it is not expe dient to say more on these matters. By knowing the structure of the lungs, I was fully convinced, that love, by its affections, joins itself _ to the understanding, and that the understanding does not join itself to any affection of love, but is reciprocally joined by love to itself to the end that love may have sensitive and active life. But it is particularly to, be noted, that man has a twofold respiration — one, of his spirit, and the other, of his body, and that the respiration of the spirit depends on the fibres from the brains, and the respiration of the body on the blood vessels from the heart, vena cava, and aorta. Moreover it is evident that thought produces respiration, and also that the affection of love produces thought : thought without affection would be like respiration without a heart, which is irapossible. Hence it is manifest, that the aft'ection of love conjoins itself to the thought of the understanding, as we said above, in the same manner as the heart conjoins itself to the lungs. 413. XIII. That wisdom or the understanding by virtue of the power given it by love or the will, may he elevated and receive the things which are of the light of hear en, and perceive them. That raen can perceive the arcana of wisdora, when they hear thera, was shown in raany places above. This faculty is the rationality which every man has by creation. By this, which is the faculty of understanding things interiorly, and deciding what is just and equitable, and good and true, men are distin guished from beasts : it is this therefore that is meant when it is said, that the understanding can be elevated, and receive and perceive things that are of the light frora heaven. That this is the case may also be seen in a certain image in the lungs, because the lungs correspond to the imderstanding. It may be seen from their cellular substance, which consists of bronchia continued to the smallest follicles, which are receptions of the air in respiration : these are the substances with which tho thoughts raake one by correspondence. This follicular substance is such, that it may be expanded and contracted in two states ; in one with the heart, and in the other almost separate from the heart. In the state with the heart it is expanded and con tracted by the pulmonary arteries and veins, which are from the 167 113 415 ANGELIC WISDOM CONCEENING heart only ; in the state almost separate from the heart, by tha bronchial arteries and veins, which are frora the vena cava and aorta : these last vessels are external to the heart. This is the case in the lungs, because the understanding can be elevated above the raan's own love, which corresponds to the heart, and receive light frora heaven : but still when the understanding is elevated above the man's own love, it does not recede from it, but derives frora it what is called the affection of knowing and understanding for the sake of somewhat of honour, glory, or gain in the world : this somewhat cleaves to every love as a sur face, by virtue whereof the love is lucid at the surface ; but with the wise it is translucent. These observations are adduced con cerning the lungs, in order to prove, that the understanding can be elevated, and receive and perceive things that are of the light of heaven, for there is a plenary correspondence. By cor respondence the lungs may be seen from the understanding, and the understanding frora the lungs, and thus confirmation may be derived from both. 414. XIV. That love or the will can in like manner he ele vated, and perceive the things which are of the heat of heaven, if it love its spouse in that degree. That the understanding may be elevated into the light of heaven, and imbibe wisdom, was shown in the preceding article, and in many places above ; and that love or the will can equally be elevated, if it loves things that are of the light of heaven, or of wisdora, was also shown in many jjlaces above. Love, however, or the will, can not be elevated by any thing of honor, glory, or gain as it* end, but by the love of use, not for the sake of self, but for the sake of the neighbor : and as this love is given only from heaven by the Lord, and this, when men shun evils as sins, therefore love or the will also may be elevated by these means, but not without them. Love, however, or the will, is elevated into the heat of heaven, but the understanding into the light of heaven ; and if both are elevated a raarriage is effected there, which is called the heavenly raarriage, because it is of heavenly love and wisdom; wherefore it is said that the love also is elevated, if it loves wisdom, its consort, in that degree : love towards the neighbor from the Lord is the love of wisdom, or the genuine love of the human understanding. This is similar to the case of light and heat in the world. Light exists without heat, and with heat ; without heat, in winter, and with heat, in suramer ; and when there is heat with light, then all things flourish : the light in man con-esponding to the light of winter is wisdom without its love, and the light in man corresponding to the light of summer is wisdom with its love. 415. This conjunction and disjunction of wisdora and love may be seen imaged as it were in the conjunction of the lungs and the heart. The heart, by the blood put forth by it, may be 168 THE DIVINE LOVE. 415, 4l(; conjoined to the branches of bronchial vesicles, and it mav also be conjoined by the blood not put forth by itself, but by tho vena cava and aorta. Thus the respiration of the body may be separated from the respiration of the spirit ; but when only the blood from the heart acts, then the respirations cannot be sepa rated. Now as, by correspondence, the thoughts make one with the respirations, therefore the twofold state of the lungs as re gards respiration, clearly proves that a man raay think one thing, and speak and act iu corapany with others, from his thought, and may think, speak, and act otherwise, when he IS not in company, that is, when he is not afraid of any loss of reputation frora his thought. He raay then think and speak against God, the neighbour, the spiritual things of the church, and moral and civil laws, and also act against them by stealing, revenging, blaspheraing, and coramitting adultery; but in company, where he is afraid of the loss of reputation, he may epeak, preach, and act, altogether like a spiritual, moral, and civil man. Hence it is evident, that love or the will, like the understanding, raay be elevated and receive things that are of the heat or of the love of heaven, if it loves wisdora in that iegree ; and if it does not love wisdom, that it raay as it were be separated. 416. XV. That otherwiseloveorthewill draws down wisdom or the understanding from its elevation, to act as 'one with it. There is natural love and there is spiritual love. He that is in natural and at the same tirae in spiritual love, is rational ; but he that is only in natural love, may think rationally just like a spiritual man, but still he is not rational ; although he elevates his nnderstanding to the light of heaven, consequently to wis dom, yet things that are of wisdom, or of the light of heaven, are not of his love. His love indeed does this, but from the affection of honor, glory, and gain. When, however, he per ceives that he does not receive any such thing from that eleva tion, which is the case when he thinks with himself from his natural love, then he does not love things that are of the light of heaven or of wisdom ; wherefore he then draws down the understanding from its elevation, to act as one with hiraself. For exaraple; when the understanding by its elevation is in wisdom, then the love sees the nature of justice, of sincerity, of chastity, and of genuine love; this the natural love can see by its faculty of understanding and seeing things in the light of heaven ; and it can even speak, preach, and describe them as at once moral and spiritual virtues. But when the under standing is not elevated, then the love, if it be merely natural, does not see these virtues, but instead of justice^ injustice, instead of sincerity fraud, instead of chastity lasciviousness, and so forth ; if it then thinks of the things it spoke of when the understanding was elevated, it possibly laughs at them, and 169 416 — -419 ANGELIC WISDOM CONCERNING only thinks that they serve it to deceive other men. Hence it may appear how it is to be understood, that love, unless it love wisdom its consort in that degree, draws her down from her elevation, to act as one with itself That love can be elevated if it loves wisdom in that degree, may be seen above, n. 414. 417. Now. as love corresponds to the heart, and the under standing to the lungs, what was said above may be proved by their correspondence ; consequently, how the understanding can be elevated to wisdom above the man's own love, and how the understanding is drawn down from her elevation by that love, if it be merely natural. Man has a twofold respiration, one of his body and the other of his spirit. These two respirations can be either separated or conjoined. In merely natural men, especially in hypocrites, they are separated, but in spiritual and sincere men this is rarely the ca-se ; wherefore the merely na tural man ai'd hypocrite, in whom the understanding is elevated, and in whc^^e raeraory therefore raany things that are of wisdom remain, can speak wisely in company from thought out of the memory ; but when he is net in company he thinks, not from the raeraory, but from his spirit, consequently from his love ; and in the sarae manner he respires, because thought and respi ration act correspondently. That the structure of the lungs is such, that they can respire by virtue of blood from the heart, «,nd also by virtue of blood extrinsic to the heart, was shown above. 418. It is a common opinion that wisdom makes the man ; and thus when people hear any one speak and teach wisely, they believe him to be wise ; yea, he thinks himself so at that time ; for when he speaks and teaches in company, he thinks from the raeraory, and if he be raerely natural, from the surface of his love, which is the affection of honor, glory, or gain ; but when he is alone, he thinlts from the interior love of his spirit, and then sometimes not wisely but insanely. Hence it may appear, that no one is to be judged of from wisdom of speech, but from his life ; that is, not frora wisdora of speech separate from life, but frora wisdom of speech conjoined to life. By life we mean love. That love is lite was shown above. 419. XVI. Thatlove or the will is purifiedhy wisdom in the understanding, if they be elevated togctlier. Man from his birth loves nothing but himself and the world, for nothing else ap pears before his eyes, and therefore he revolves nothing else in his mind. This love is corporeal-natural, and may be called material ; and moreover it has becorae impure by reason of the separation of heavenly love frora it in parents. This love can not be separated from its impurity, unless a man have the faculty of elevating his 'understanding- into the light of heaven, and of seehig how he ought to live, that his love may be elevated toge ther with his understanding into wisdom. By the understand- 170 "^ THE DIVINE LOVE. 4l9, 42*^ ingthe love, that is, the man, sees tiiose evils that pollute and defile the love; and he also sees, that if he shuns and tarns away from those evils as sins, he loves the things that are oppo site to them, which are all heavenly; then also he sees the means whereby those evils may be shunned and turned from as sins : this the love, that is the man, sees, by the use of the faculty of elevating his understanding into the light of heaven, whence comes wisdom. In this case, in as far as the love puts heaven in the first place and the world in the second, and at the same time, in as far as it puts th.e Lord in the first place and self in the second, in so far the love is purged of its unclean- ness, and purified ; that is, in'so far it is elevated into the heat of heaven, and joined to the light of heaven, in which the un derstanding is, and a marriage is effected, which is the mar riage of good and truth, that is, of love and wisdom. Every one may comprehend in the understanding, and see rationally, that in as far as he shuns, and turns away from, thefts and fraudulent acts, in so far he loves sincerity, rectitude, and jus tice ; also that in as far as he shuns and turns away from revenge and hatred, in so far he loves the neighbor ; also that in so far as he shuns and turns away from adulteries, in so far he loves chastity, and so on. Yea, scarcely any one knows what there is of heaven and of the Lord in sincerity, rectitude, justice, love towards the neighbor, chastity, and the rest of the affec tions of heavenly love, before he has removed their opposites. Wiien he has reraoved their opposites, then he is in those affec tions, and frora thera knows and sees thera ; in the mean time there is a kind of veil interposed, which indeed transmits the light of heaven to the love, but as he does not love wisdom his spouse in that degree, he does not receive, it, yea, haply_ he reproves and chides her when she returns from her elevation, but still is pacified by this,— that the wisdom of his under standing may be subservient to honor, glory, or gain,_ as a means. But in this case he puts himself and the worid m the first place, and the Lord and heaven in the second place ; and what is put in the second place is loved in proportion as it is subservient ; and if it is not subservient, it is renounced and re jected, at any rate after death, if not before. Hence then this truth is evident, that love or the will is purified m the under standing, if they are both elevated together. , ^ ^i, 4207 The same tiling is imaged in the lungs, whereot tne arteries and veins correspond to affections that are of love, and the respirations to perceptions and thoughts that a,re oi the un derstanding, as we said above. , That the blood of the heart purifies itself of crude matters in the lungs, and also nourishes^ itseit with suitable matters from the air that is inspired is evident from ranch experience. That tlie blood pur fes ilsef of crude .ludiors in the digs, is ev.dent not only from themfluent olood, which la 171 420, 421 ANGELIC WISDOM CONCERNINQ venous, and hence full of the chyle collected from the food and drink, but also from the liuraidity of the expirations, and from their smell, as well as from the diminished quantity of the blood returned into the left ventricle of the heart. That the blood nourishes itself with suitable matters from the air inspired, is evi dent from the immense abundance of odors and exhalations that are continually issuing from shrubberies, gardens, and plantations, and from the immense quantity of salts of various Kinds issuing with water from land, rivers, and lakes, and from the immense quantity of human and animal exhalations and effluvia with which the air is impregnated. That these enter the lungs with the air, cannot be denied ; and as this is the case it cannot be denied that the blood attracts therefrom such things as are serviceable to it, and thoo-e things are serviceable that correspond to the affections of its love. Hence, in the air-cells or inraost parts of the lungs, there are multitudes of small veins with little mouths, which absorb such things ; and hence the blood returned into the left ventricle of the lioart is changed into arterial and fiorid blood. These considerations prove, that the blood purifies itself of heterogeneous things, and nourishes itself from homogeneous ones. That the blood in the lungs purifies and nourishes itself correspondently to the affections of the mind, is not yet known, but it is very well known in the spiritual world ; for the angels in the heavens are delighted only with odors that correspond to the love of their wisdom ; whereas the spirits in hell are delighted only with odors that correspond to some love in opposition to wisdom ; the latter odors are stinking, but the former odors are fragrant. That men in the world impregnate their blood with similar things according to correspondence with the affections of their love, follows ot consequence ; for what a man's spirit loves, that, according to correspondence, his blood craves, and attracts in respiration. From this correspondence it follows, that a man is purified as to his love, if he loves wisdom, and that he is defiled if he does not love her ; all a man's purification being effected by the truths of wisdom, and all his defilement by the falses that ai-e opposed to them. 42L XVII. That love or the will is defiled in the under standing, and hy it, if they he not elevated together: because, if love be not elevated, it reraains impure, as we said above, n. 41 9, 420 ; and when it remains impure, it loves impm-e things, such as revenge, hatred, fraud, blasphemy, adultery ; these are then its affections, which are lusts, and it rejects the things of charity, justice, ^ sincerity, truth, and chastity. We say tiiat love is defiled in the understanding, and by it ; in the under standing, when love is affected by those impure things ; hy the understanding, when love causes the things of wisdom to be made its sen-ants, and still more so when it perverts, falsifies. 172 THE DIVINE LOVE. 421 ^23 ni.d adulterates them. Of the state of the heart, or of its wood m the lungs, corresponding to these things, there is no need to say more than has been said above, n. 420 ; only that instead of the purification of the blood its defilement is effected • and instead of the nourishment of the Wood by fragrant exha lations. It IS nourished by stenches ; just as it is in heaven and m hell. ^J'^' i'^^-'-^-'-- "^^^^ ^^ purified hy wisdom in the under- stand/mg becomes spiritual and celestial. A man is born natural but m proportion as his understanding is elevated into the light of heaven, and his love at the same time into the heat of heaven, he becoraes spiritual and celestial ; in this case he becoraes like the garden of Eden, which is at once in vernal light and in vernal heat. The understanding is not made spiritiial and celes tial, but the love is ; and when the love is, it also makes its spouse the understanding spiritual and celestial. The love is made so by a life according to the truths of wisdom, tiiat the understanding teaches and shows. The love imbibes these by its understanding, and not from itself ; for the love cannot ele vate itself unless it knows truths, and it cannot know them but by an elevated and enlightened understanding ; and then it is elevated, in proportion as it loves truths by doing them. It is one thing to understand, and another to will ; or one thing to say, and another to do. There are some that understand and speak the truths of wisdom, but neither will nor do them. When the love does the truths of light that it understands and i^peaks, then it is elevated. A man may see this from his rea son alone ; for what is he that understands and speaks the truths of wisdom, while he lives contrary to thera, that is while he wills and acts against thera ? Love purified by wisdora becoraes spiritual and celestial, because a man has three degrees of life, natural, spiritual, and celestial (treated of in Part HI.) ; and man is capable of being elevated frora one to another ; but ¦ he is not elevated by wisdora alone, but by a life according to wisdom, for a man's life is his love : so far, therefore, as he lives according to wisdom, so far he loves it, and he lives ac cording to wisdom in proportion as he purifies himself frora uncleannesses, which are sins ; and he loves wisdora in propor tion as he does this. 423. That love purified by wisdom in the understanding becoraes spiritual and celestial, cannot so well be seen by corre spondence 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 with impurities, and yet not be distinguishable from pure blood ; and the respi ration of a merely natural man appears similar to the respiration of a spiritual man. But the difference is well understood in heaven, for ot ery one there breathes according to the marriage 173 423, 424 ANGELIC tnSDOM CONCERNING of love and wisdom ; wherefore as the angels are known by that marriage, they are also known by their respiration ; and hence when any one, who is not in that marriage,, comes into heaven, he experiences anguish at the chest, and gasps for breath like one in the agonies of death ; wherefore such persons throw themselves headlong down, and never rest till they are with those who are in a similar respirationj for than by correspond ence they are in similar aft'ection, and thence in similar thought. Hence it may appear, that with the spiritual man, the purer blood, which by some is called the animal spirit, is purified ; and that it is purified in proportion as the man is in the mar riage of love and wisdom : this purer blood proximately corre sponds to that marriage ; and as this flows into the blood of the body, it follows that the latter is also purified by it : the .con trary takes place with those in whom the love is defiled ih the understanding. But, as we said, no one can explore this by any experiment on the blood, but only by the affections of love, because these correspond to the blood. 424. XIX. That love defiled in and by the understanding, becomes natural, sensual, and corporeal. Natural love, separated from spiritual love, is opposite to spiritual love ; for natural love is the love of self and the world, and spiritual love is the love of the Lord and the neighbor ; and the love of self and the world looks downward and outward, and the love of the Lord looks upward and inward. Wherefore, when natural love is separated ' from spiritual love, it cannot be elevated from a man's proprium, but reraains immersed therein, and so far as it loves this, so far it is glued to it ; and then if the understanding ascends, and sees the truths of wisdom by the light of heaven, the natural love draws it down and joins it to itself in its proprium, aiid- tliere either rejects the truths of wisdom, or falsifies thera, or encorapasses itself with thera, in order that it may speak them for fame. As natural love may ascend by degrees, and become spiritual and celestial, so also it may descend by degrees, and become sensual and corporeal ; and it descends in proportion as it loves dominion from no love of use, but solely from the love of self : this love it. is that is called the devil. Those ys/lio are in this love can speak and act like those who are in spiritual love; but then they speak and act either frora memory, or from the understanding elevated by itself into the light of heaven : nevertheless the things which they say and do are comparatively as fruits, the surface of which appears beautiful, but which are rotten within ; or like almonds, the shells of which appear sound, but which are worm eaten within. These things in the spiritual world are called phantasies, and by them harlots, which are there called syrens, make themselves beautiful, and ad(,im themselves with becoming garments, but nevertheless, when the, phantasy is removed they appear as spectres. These 174 THE DIVrNE LOVE. 424, 425 things also are like devils that make themselves angels of light. When that corporeal love draws down its understanding, as is the case when raen are alone, and think frora their love, then they think against God in favor of nature, against heaven in favor of the world, and against the goods and truths of the church in favor of the evils and falses of hell ; thus contrary to wisdora. Hence appears the nature of corporeal raen ; they are not corporeal as to their understanding but as to their love, that is, they are not corporeal as to their understanding when they S])eak in compar,;. , but when they speak with themselves in spirit ; and as in spirit they are such, therefore after death as to both the love and the understanding, they become what are called corporeal spirits : then those who in the world have been in extreme love of rule from the love of self,, and at the same time in superior elevation of the understanding, appear as to their bodies like Egyptian muraraies, and as to tiieir minds stupid and idiotic. Who in the world at this day knows that this love in itself is of such a nature ? Nevertheless, there does exist a love of rule from the love of use, — from the love of use not for the sake of self, but for the sake of the coramon good : men however can scarcely distinguish one from the other, but still there is a difference between thera as great as between heaven and hell. The differences between these two loves of rule may be seen in the work On Heaven and Hell, n. 531 to 565. ^. „ , ,. 425. XX. That the faculty of understanding, called ration ality, andthe facidiy of acting, calledliherty, still remain. These two faculties of man were treated of above, n. 264 to 267. Man has these two faculties, that he may from natural become spi ritual, that is, be regenerated ; for, as we said above, it is a man's love that becomes spiritual and is /egenerated, and it can not become spiritual, or be regenerated, unless by its imder standing it knows what is evil and what is good, and thence what is true and what is false. When it knows these things, it may choose one or the other; and if it chooses good, it may be informed by its understanding of the means whereby it may come to good. All the means by which men may come to good are provided. To know and understand these means is the part of rationaUty, and to will and do them is the part of liberty; liberty also is to will to know, understand, and think them. Tiiose who from the doctrine of the church, believe that spi ritual or theological things transcend the understanding, and that therefore they are to be believed without being under stood know nothing of the faculties of rationali y and liberty Such persons cannot but deny the faculty ot" rationality. And tiiose who, from the doctrine of the church, believe that no one can do good of himself, and tiiat therefore good is not to be done from an- will for the sake of salvation, caimot but deny 175 425, 428 ANGELIC WISDOM CONCERNING from a principle of religion both these faculties which man ig possessed of : therefore also those who have confirmed themselves in these persuasions, after death, according to their belief are deprived of both, and instead of heavenly liberty in which they might have been, are in infernal liberty, and instead of angelic wisdom, which they might have been in frora rationality, are in infernal insanity: and, what is wonderful, they acknowledge both these faculties to have place in doing evils and in thinking things false; not knowing that the liberty of doing evils is slavery, and that the rationality of thinking things false is irra tional. It is however to be 'borne in mind, that both liberty and rationality are not man's, but the Lord's in man, and that they cannot be appropriated to a man as his own ; also, that they cannot be given to a man as his own, but that they are con tinually the Lord's in him, and still that they are never taken away from man. Without them a raan cannot be saved, for with out them he cannot be regenerated, as was said above ; where fore a man is instructed by the church that he cannot think truth from hiraself, nor do good frora himself But as a man does not perceive otherwise than that he thinks truth from himself and does good from himself, it is manifest that he ought to believe that he thinks truth as from hiraself, and does good as frora himself: if he does not believe this, then he either does not think truth or do good, and so has no religion, or he thinks truth and does good from himself, and in this case ascribes to hiraself what is divine. That a man ought to think truth and do good as from himself, may be seen in the Doctrine of Life FOR THE New Jerusalem, from beginning to end. 426. XXI. That spiritual and celestial love is love towards tlie neigld)or and love to the Zordf and that natural and sensual love is love of the world and love of self. By love towards the neighbor we mean the love of uses, and by love to the Lord we mean the love of doing uses, as was shown before. These loves are spiritual and celestial, because to love uses, and to do them from the love of thera, is separate from the love of raan's pro prium. He that spiritually loves uses has no respect to himself, but to others witiiout himself, by whose good he is affected; The loves opposea to these are the loves of self and of the world, for these have no respect to use for the sake of others, but for the sake of self, and those who do this invert the divine order, and put themselves in the place of the Lord, and the world in' the place of heaven ; henco they look back from the Lord and frora heaven, and to look back from them is to look towards hell : but more concerning these loves may bo seen above, n. 424. A man however does not feel and perceive the love of doing uses for the sake of uses, as he does the love of doing uses for the sake of self ; hence also he does not know, when he does uses, whether he does them for the sake of use 176 THE DIVINE LOVE. 4-26 427 or for the sake of self : but let him know that he does uses for the sake of use in as far as he shuns evils ; for in as far as he shuns evils he does uses, not from hjraself but frora tiie Lord livil and good are opposite ; wherefore in as far as any one is not m evil, m so far he is in good. No one can be in evil and good at the sarae time, because no one can serve two masters at the same time. These observations are to shew, that although a man does not sensibly perceive whether the uses that he does aj-e for the sake of use or for the sake of self; that is, whether they are spiritual or merely natural uses, still he may know it from this, whether he thinks evils are sins or not : if he thinks they are sins, and therefore does them not, then the uses that he does are spiritual ; and while he shuns sins with aversion, he also begins to perceive sensibly the love of uses for the sake of use, and this from a spiritual delight in them. 427. _ XXII. That it is the same with charity andfaAth and ilieir conjunction, as with the will and understanding and their conjunction. The heavens are distinguished according to two loves, celestial love and spiritual love : celestial love is love to the Lord, and spiritual love is love towards the neighbor. These loves are distinguished by this, that celestial love is the love of good, and spiritual love is the love of truth ; for those who are iu celestial love do uses from the love of good, and those who are in spiritual love do uses, from the love of truth. The raar riage of celestial love is with wisdora, and the marriage of spi ritual love is with intelligence ; for it is of wisdom to do good from good, and of intelligence to do good from truth ; wherefore celestial love does good, and spiritual love does truth. The dif ference between these two loves cannot be described but by this, that those who are in celestial love have wisdom inscribed on their lives, and not on their memories, and hence they do not talk of divine truths, but do them ; but those who are in spiritual love have wisdom inscribed on their memories, and hence they talk of divine truths, and do them from principles in the memory. Since those who are in celestial love have wisdon. inscribed on their lives, therefore they immediately perceive whetheir what they hear be truth or not ; and when they are asked if it is truth, they only answer that it is, or that it is not. These are they who are meant by the Lord's words, "Let your communication be Yea, yea. Nay, nay," Matt. V. 37. And as they are such, they will not hear anything of faith, saying, What is faith, is it not wisdom ? and what is charity, is it not to do? And when they are told that faith consists in believing what is not understood, they turn away, saying. This person is out of his senses. These are in the third heaven, and are the wisest of all. Such do those be come in the world who immediately apply to life the divine things which they hear, turning away from evils as infernal, 177 427—431 ANGELIC WISDOM OONCEENINO and worshipping the Lord alone. These persons, being in innOi cence, appear to others as infants ; and as they do not converae' concerning the truths of wisdora, and as there is nothing of pride in their speech, they also appear simple; ncverthelesfl wben they hear any one speak, they perceive all things of his love from the sound, and all things of his intelligence from thef Speech. These are they who are in the marriage of love and ¦wisdom from the Lord, and who represent the cardiac of hear ven spoken of above. 428. But those who are in spiritual love, or love towards the neighbor, have not wisdom inscribed on their lives, but they have intelligence ; for it is the part of wisdom to do good frora the affection of good, but of intelligence to do good from the affection of truth, as we said above. These also do not know what faith is : if it be naraed they understand truth, and if charity be naraed they understand doing truth : and when they are told they raust believe, they say it is a vain way of speaking, and add. Who does not believe truth ? they add this because they see truth in the light of their heaven ; and t.o be lieve what they do not see they call either simplicity or fool ishness. These constitute the pulmonic of heaven, spoken of above. 429. B-at those who are in spiritual-natural love have neither wisdom nor intelligence inscribed on their lives, but they have something of faith from the Word, so far as this is conjoined with charity. Not knowing what charity is, or whether faith be truth, they cannot be among those in the heavens that are in wisdom and intelligence, but only among those that are ill knowledge. Those, however, who have shunned evils as sinsj are in the ultimate heaven, in a light similar to that of the moon by night : but those that have not established themselves in the belief of what they do not know, and at the same tim^ have been in some affection of truth, are instructed by the angels, and according to their reception of truths, and con formity of life thereto, are elevated to the societies of those who are in spiritual love and consequent intelligence : these become spiritual : the rest remain spiritual-natural. Those who have lived in faith separate from charity are removed and sent out of the way into deserts, because they are not at all in good-, consequently not at all in the raarriage of good and truth, like all that are in the heavens. 430. All that has been said in this Part of love and wisdom, may be said of charity and faith, if we substitute spiritual love foi- charity, and truth, from which intelligence is derived, for faith. It is the same whether you say the will and understand- ihg, or love and intelhgence, since the will is the receptacle of love, and the understanding is the receptacle of intelligence. 431. To what has been said I wUl add this memoiable fiwst 178 THE DIVINE LOVE. 431 432 In heaven, a.l who do uses from the affection of uses, derive fi-om the comraunion in which they are, that they are wiser ancj happier than others. To do uses there and among them, is to act sincerely, uprightiy, justly and faithfully, in 'the work of their calling. This they call charity ; and acts of divine worship they call signs of charity, and the other things, debts and ofilces of kindness ; and they say, that when any one does his p.articular duty sincerely, uprightiy, justly and faithfully, the community subsists and persists in well-being ; and that this ia to be in the Lord, because all that fiows from the Lord is use, and it flows from the parts into the community, and frora the: community to the parts. The parts there are the angels-, and the community is their society. 432. The nature of a man's initiament at CONCEiTION. The nature of the initiament or primitive of a man in the womb after conception, no one can know, because it cannot be seen ; and moreover it is of a spiritual substance, which natural light cannot render visible. Now as there are some persons in the world of such a nature, that they direct their minds to the investigation of the priraitive of man, or of the father's seed, by which conception is effected - and as many of them have fallen into the error of thiuKing aiai. a raan is in his fullness frora his first, which is his beginning, and that then, by growing he is perfected, it has been discovered to rae what that beginning or first is in its forra. This was discovered to me by the angels, to wh(5m it was revealed by tLe Loid ; and who (since they had made it a part of their wisdom, and since the delight of their wisdom is to communicate what they know to others), by per mission, represented the initial form of a man in a type before my eyes in the light of heaven. It was as follows. I saw as it were a most minute iraage of a brain with a delicate delineation of somewhat of a face in front, without any appendage. This primitive in the superior protuberant part was a corapages of contiguous globules or spherules, and each spherule was com posed of otners still more minute, and each of these in like manner of the most rainute of all ; thus it was of three de grees. In front, in the flat part, there appeared soraething delineated for a face. The convex part was covered with a very fine membrane or meninx, which was transparent. The pro tuberant part, which was a type of the brain in miniature, was also divided into two charabers as it Avere, as the full-grown brain is into two hemispheres ; and it was told me, that tho rio'ht chamber was the receptacle of love, and the left, the receptacle of wisdom, and that by wonderful interweavings they were as it were consorts and corapanions. Moreover it was rihoAvn in the light of heaven, which shone upon it, tha,t inter nally, the corapages of this little brain, as regarded its situation and iiuxion, was in the order and form of heaven, and that ita 179 432 ANGELIC WISDOM, ETC. exterior compages was in opposition to that order and form. After J;hese things were shown and seen, the angels said, thai the two interior degrees, which were in the order and form of heaven, were receptacles of love and Avisdom from the Lord ; and that the exterior degree, which, was in opposition to the order and form of heaven, was the receptacle of infernal love and insanity ; because man by hereditary degeneracy is born into evils of all kinds, and these evils reside in the extremities there ; and this degeneracy is not removed, unless the superior degrees are opened, which, as was said, are the receptacles of love and wisdom from the Lord. And as love and wisdom ia very man, for love and wisdom in its essence is the Lord, and as this primitive of a man is a receptacle, it follows that in tha primitive there is a continual effort to the human form, which also it successively assumes. 180 7iniB. INDEX TO THE DIVINE LOVE AND WISDOM. Tlie Numbers refer to the Paragraphs, and not to the Pages. Abodes of the Lord, 170 ; of angels and spirits, 92. Abuse of liberty and rationality, 267. Man's abuse of the faculty of elevating his understanding above his own love, 895. The abuse of uses does not take a-way use, 831. AooNiTK, -whence it originated, 339. AoT, the, derives its being from love, its quality from the understanding, 406. Tlje acts of the body contain in tliem all the prior principles from wlienoe they proceed, 277, 278. Action and Reaction. — Action pertains to life alone, 68. Reaction is excited by the action of life, 68. ^In the greatest, as in the smallest things in the universe, as well living as dead, there is action and reaction, 268. Without reaction, action would cease, 260. From action aad re action proceeds the equilibrium of all things, 68, 268. Ad.vm, 287, 825. Errors respecting Adam, 117, 269. Adobation flows from humiliation, 885. AFrKOTioN is a determination of the love, 410. It belongs to the will, because it be longs to tlie love, 872. It derives its origin from the Divine Love, 33. Aff'ection is possible only by means of atmospheres Eurer than air, 176. From the affection of nowing, results the affection of truth ; from the affection of understanding, results the perception of trutli ; and froi-n the affec tion of seeing truth, results thouglit, 404. Affection is in thon.ght, as sound is in lan- guaare, 372. Affection is perceived only by a certain delight ia thinking, ^peaking, and acting, 364. Affection, thought, and action, are arranged according to discrete degrees, 214. The affections which pertain to love appear in a certain image in the face, and the thoughts which belong to wisdom ap pear in a certain light in the eyes, 365. The .affections are suljstances, and real and actual forms, not abstractions without sub- Btanoo or furm, 42, 224, 316; they do not exist out of subjects, but they are t'iie states of subjects, 209, 224, 291. All the opera tions of the love or of the will extrinsic to the nnderstanding, relate not to the affec tions of truth, but to the affections of good, 181 404. The aflfections of love correspond to the blood, 423. See Thought. Am is the last of the three atmospheres, 176. Its pressure and its action on the body, 176. All-Phovident, it may iu some degree be seen how God is, 21. Anatomy. — Proofs and confirmationfi drawn from the anatomy of the brain, 866 ; of the heart, 899 ; of the embryo, 401. Con junction of the heart and lungs, 408, 408; structure of the lungs, 405, 412 ; respiration of the lungs, 408 ; operations of the heart, 410 : arteries, veins, and air-vessels, 412 ; purification and nourishment of the blood, 420. See also 865, 373. Angel. — Love and wisdom constitute an angel ; and these two belonging to the Lord, angels are angels from the Lord, aud not from themselves, 114. Angels, like men, have an internal and an external, 87. They breathe, speak, and hear in the spiritual world, like men in the natural world, 176. They have all and every thing that men have on earth, 185. They appear in the place in which their thought is, 285. AU that appears around them is produced and created frora them, 322. The angel of heaven, and in.an of the church, make one by correspondence, 118. When angels speak with man it is in a natural lan guage, which is the language proper to man, 257. The delight of tho wi,~dom of angels is to communicate to others what they know, 432. An-oelic principle, the, consists in tha equal reception of love and wisdom, 102. The essential angelic principle of heaven is the Divine Love and Wisdom, 114. Animal kingdom. — Forms of the uses of this kingdom, 816. Eelation with man in each and every thing of the animal king dom, 61. Animalcules, hurtful, their origin, S4I, 342, 843. Animals, whence they derive their ori gin, and how they are produced, 340, 346, 351. There are in them degrees of both kinds, 225. Wonders presented by ..heir instinct. liO, 61. The knowledge possessed by animals inherent in them, 184. Streams of effluvia constantly flow from animaio. THE DIVINE LOVE AND WISDOM. 993. The animals which appear in the spiritual world are pure correspondences, 889. Antipodes, the comparison with, 275. Aoeta, the, 405, 412, 413, 415. AppEABANCKS are the flrst things -from Tiuich the human mind forms its uniier- standing, and can only be dissipated by investigation of the cause, 40. So long as appearances remain siioh, they are appa rent truths ; but w,hen thev are confirmed, they become falsities and illusions, 108. To speak according to appearance, 349. See also 7, 10, 78, 109, 110, 113, 125, 368. Appetttes are derivations from tlie love or from the will, 368. Aeoana concerning the Lord, 221, 223 ; the Word, 221 ; the natural mind in man, 857 ; the sun of the spiritual world, 294. Arms, in the Word, signify power, 220. The riifht arm has reference to the good of truth, and the left arm to the trutli of good, 384, 409. Aeteeies. — Pulsation of the arteries with spirits, and with angels, 891, 399, 400, 405, .408. Bronchial arteries, 405, 407, 413. 'Pulmonarjf arteries, 405, 407, 412, 418, 420. The arteries correspond to tlie affections, and in the lungs to the affections of truth, 4-12, 420. Ascension, teiple, uf dsgrees of alti tude, 235. There are six degrees of as cent,— namely, tliree in the natural, and tliree in the spiritual world, 66, 67. Ashur, or Assyria, in the \\'oi'd, signi fles the (.'huroh as to intelligence, 825. Atheists.— Those who become atheists, 849.- Their position in the spiritual world, 857. Atmosphere, the, is the receptacle and ooiitinont of heat and light, 183, 191, 2r-S, 299. There are three atmospheres in tlie epiritnal world, and three in tlie natural world ; they are similar, but the former are .spiritual, and the latter natural, 173, 178. -Both are discrete substances, or most mi- ~nute forinsj 174. Diflferenee between spir itual and natural atmospheres, 175. Tho atmospheres in both worlds, in tiieir ulti- , mates, terminate in substiinees and mat- ¦ters, such as there are in the earths, 302, 804. Kospiration, speech, and hearins, are eflFeeted through the ultimate atmospiicre wliich is called air; sight is possible only through an atmosphere purer than air; tlionglit and affection are possible only by means of atmospheres still purer, 176. All things belonging to the bodies of spirits and angels are held in connection ; tnings external by an aerial atmosphere, and in ternals, by etherial atmospheres, 176, 152. Atmospliercs are active forces, 178. There are in them degrees of both kin'^.s, S -ii. See also 147, 158, 184, 800, 810. Attention is a derivation from wisdom cr understanding, 368. AuiiiCLEs, the, 408, 408. AuTUM.-<, in the Word, signifies the de- ;;;i,ie of the Church, 73. Azvaos, vena, 4,06. 182 Baek. — How vegetation is eflfeeted 'by the bark, which is tlie ultimate of the stem, 314. Basilisks. — W hence they originated, 889, 841. Baib. — Whence they derived their ori gin, 339. Beasts. — Why they cannot speak, 255. The sensnal man diifers from the beast, onlv in being able to store his memory witli scientifics, and from them to think and speak, 255. See also 345. Beauty, the, of angels is the form ol their love, 858, 411. Bees. — Their wonderful labors, 855, 356. Belikve, to, what we do not comprehend is not faith, 427. To believe blindly all that the councils and leaders of the Church have concluded upon, is to remove from the sight of man all things of religion which are called spiritual, 874. Betrothing of love, or of the will, with wisdom or the understanding, 402. BiED representing the affection of an angel, 844. That which is spiritual, com pared to a bird of paradise, 874. Instinct of birds inlierent in them, 184. BmTH. — The state of man before birth is as the state of seed in the ground when it takes root; the state after birth until the time of prolification, is as the germination of a tree to its fructification, 316. Blood, 870, 380, 401, 405. The blood corroponds with the affections of love, 428. The blood in the lungs ispurified and nour ished in a manner corresponding with tlie affections, 420. What the spirit of man loves, the blood, according to eorrespond- enoc, ardently desires, and by respiration attracts it, 420. Blood, in the Word, is culled soul; the reason why, 379. Arterial blood, 420. Body, the, of man, is the external, by means of which tlie mind or spirit per ceives and acts in the world, 866, 869. All things of the body are principiates, that isj contextures proceeding by fibres from tiieir principles, which are reeepta- oles of love and -Wisdom, 369. All thiugs of the body have relation to the heart and lungs, 372. The life of the body depends upon the correspondence of its pulse an '. of its respiration with tlie pulse and res piration of the spirit, 890. The form of the body corresponds with the form of the will and of the undcr,-tanding, 136. For mation of the body in the uterus, 4oO. The bodies of men, unless thoy bo under both suns, cannot either exist or subsist, 112. Spiritual bodies, what are the substances which form their cutaneous covering, 257, 388. BoNEP, — Whence tliey originate, 804. Brain. — Its organization, 366, 378, 432. Lesion of the brain, 865. The two brains continued from the head into the spine, 866. The life of man, in its principles, is ill the brains, and in its principiates is in the body, 865. In the brain there are in numerable substances and forms, in wliieli INDEX. everylnterior sense which has relation to the will and .understanding resides, 42; of the brain, the, cerebellum is particularly for the will, and the cerebrum particularly for the nnderstanding, 884. See, also, 367, 370 .409, 482, '17, Bb, ADTH, in the Word, signifies the trutli of a thing, 71. BnEAST, the, the dwelling-place of the heart and luiisis, 384, 402, 403. Breath.— Man believes that the soul or spirit is like a breath expired from the luiigs--thc reason why, 883. The Lord is called the Breath of Life, 888. Beonchia, ramification of, in the Luno-s, correspondence of, -405, .413, 415. " Butterflies.— Metamorphosis of worms into butterflies, 854.- Canaan.— The state of that land repre sentative of that of the children of Israel. 845. ' Caediao Kingdom of the Heavens, the, is. that in which love reigns, 381. There are those who are in love towards the Lord 427. See also 891, 892. Cautilages.— Whence they arise, 304. Catekpillars.— Their change into but terflies, 854. Cause. — There is, no single cause without an end from which it proceeds, and an effect iu which it is, 167. In the instru mental cause, the principal cause is per- cei,ved only as being one with it, 4. Nothing ,of cause, can truly be known without a knowledge of both kinds of degrees, 188. All causes exist in the spiritual world, 119. Ll causes there is nothing essential but the end, 197. Causes produce effects, not by continuity, but discretely, 185. Causes .explain effects, 119. To kuow effects from causes, is to be wise ; on the contrary, to inquire into causes from effects, is not to be wise, 119. Causes may be seen ration ally, it is true, but not clearlv, except by effects, 375. See End and Effect. Cellulae substance of tne lungs, in what it consists, 418. Changes of state cannot exist without a substantial form which is the subject of them ; as sight cannot exist without the eye, -278. Charity is every duty of a man's offlce that he docs from the Lord, 253. It per tains to the affection, 214. . Charity and , faith are the essentials of the Church, 258. They are substance and, form, and not ab stractions; they do not exist out of their subjects, which are substances, but they are states of subjects, 42, 209. Charity, fjiith, and good works are arranged accord ing to discrete degrees, 214. Charity, with the angels, consists in acting with sincerity, uprightness, justice, and fidelity in the duties of their oflSee, 431. CiiUKCK — Difference between the church es before the coining of the Lord, and the churches after His, coming, 233. By the man of tlio Church is understood the man iii whom is the Church, 118. Iu the Word, 183 by times of the day, and seasons of the year, are signified states of the Church, 78. CiNEEiTioos substance of the brain what ^ Cieoumgyeatioh follows the flux of the interiors belonging to the mind, 270. Cir cumgyration from right to loft, and from left to right, 270. Civil.— All things that are called civil, are substances, aud not abstractions ; tliey do not exist out of their subjects, which are substances, but are the states of sub jects, 209. Clouds.— By clouds, in the Word, are understood spiritual clouds, which are thoughts, 147. lu the spiritual world, thoughts according to truth appear as white clouds, and thoughts according to evil as black clouds, 147." . ^ Colors.- There are colors of all kin4h in the spiritual world, 380. The red and white colors are fundamental, and all others derive their varieties from these and their opposites, which latter are dusky^fiery color and black, 380. See also 348. Communication between tlie three hea vens is effected by correspondence, 202. In like manner communication between the natural and spiritual man, 90, 252. Communication hy correspondences is not felt, 238. It is not perceived any other wise in the understanding than that truths are seen in the light ; and in the will, thaii that uses are performed from affection, 252. Composites.- All composites consist in degrees of altitude, or discrete degrees. 184, 190. CoMOEP'noN of a man from his father is not a eonoepticn of life, 6. Conclusion is a derivation from love and wisdom, 363. CoNEiEM, to. The natural man may oop- firm all that he wills, 267. Evils and falses of all kinds may be confirmed, 267. When they are confirmed with man they remain, and become things of his love and of his hfe, 268. CoNEiEMATioNs in favor of the Divine by the wonders of nature, 361-356. Kvery one should guard against cunlirnialions in favor of nature, 857. Confirmations of the evilandofthefaUeeloseheaven toman, 268. Conjunction. — In order that there may be conjunction there must be reciprocality, 48, 115, 410. Coniunction of the Lord wifh an angel, 115. Of the spirit with the body, 890. Of the will and understanding; of charity and faith ; of love and wisdom, 371-481. The conjunction of love and wisdom may be seen imaged in the con junction of tlie lungs and heart, 415. Their conjunction by correspondence is sucli, that as the one acts so does the other, 405 Connection between flrst principles aud ultimates, whence it proceeds, 226. Consent is ii derivation from love and wisdom, 363. Co.MTOuiTY. — It is by contiguity and not by coiitinuitv that there is conjunction with the Lord, 56'. THE DIVINE LOVE AND WISDOM. Continuity. — Influx cannot be effected by continuity, but by correspondence, 88. The Divine is not in space, nor continuous, as the inmost of nature is, 285. Contraction, the, of the spiritual degree, is like the retorsion of a spire the contrary way, 254. ¦ Corporeal. — Corporeal men ; corporeal spirits; what they are, 424. CoERESpoNDKNCE. — There is correspond ence of the spiritual with the natural, and ¦by this correspondence is effected their conjunction, 374. There is nothiug in the universe which has not a correspondence with something in man, not only with his affections and thoughts, but with the or gans and viscera of his body, and not with them as substances, but as use», 324. — Things which correspond act in the same manner, witli this difference, that one is natural and the other spiritual, 399. On the principal correspondences of the natural with the spiritual, 877. Cortical substance of the brain, what, 866,' 878. Coverings. — How vegetation is effected by coverings, 814. Create, to. Every created object is, finally, for the sake of man, 170. In all created objects there are three tliinss, end, cause, and effect, 154. To be created after the image and likeness of God, is to be created according to the form of love and wisdom, 287, 358. Creation of man, 358. Creation of the universe, 52-60, 151- 156, 168-172. It has not been effected from space to space, nor from time to time, 156. Jt may be apprehended if space and time are removed from the tliou.sht, 155. The end of creation is that all things may re turn to the Creator, and that there may be conjunction, 167-172. The end of the creation of the universe is the angelic heaven from the human race, 329. In all forms of use, there is au image of creation, 818-316. Ceooodiles. — Whence they originated, 889, 341. Days, in the Word, signify states, 73. Dead. — Every tiling which derives its or igin from the sun of the natural world is dead, 157, 162. Thai which is dead does not act of itself, but is acted upon, 1,57. He is called dead whose mind is a hell, 276. Death of the body, when it takes place, 890. What man becomes when he is dead, 90. Decrease of spiritual heat and light is effected by degrees of latitude, 94, 186. In heaven, and in each society of heaven, there is a decrease of light from the centre to the circumference, 2.'>8. Degrees, — There are two kinds of de- grees-pdegrees of altitude or discrete de- grees,'and degrees of latitude or continu ous degrees, 184-188. Decrements or de creasings from grosser to finer, or rather increments aud increasings from finer to 184 grosser, are called oontinuons degrees. Discrete degrees are quite different, leirig as end, cause, and effect, 184. See also 65-68. Delights in the life of man proceed from the affection of his love, and pleasantness es from the thoughts therein grounded, 83, 816, 868. Denial, the, of God, and in Christianity the denial of the Divinity of the Lord, make hell, 18. Di-siRES are derivations from the love, 868. Determination to act, the, is a deriva tion from love and wisdom, 368. Devil. — The love of dominion from the love of self, is called the devil, and the af fections of the false with tlie thoughts which derive their origin from that love, are called his crew, 278, 424. See .Satan. Diaphanous forms of the mind frora birth, 245, 255. They transmit spiritual light as the crystal transmits natural light, 245. Diapheaom. — Its connection with tha lungs, 884, 402, 403, 408. Diastole. — See Systole. Difference between divei-s things, 185; between heat and light in the spiritual world, and heat and light in the natural world, 89; between angels and men, 112; between, m itself and from itself, 76 ; be tween spiritual and natural atmospheres, 175 ; in the three heavens, 202 ; between the life of a natural man and the life of a beast, 255; between the natural and tha spiritual, 294, 295; between the thouglits of angels and those of men, 294, 295 ; be tween celestial and spiritual love, 427; be tween spiritual and natural language, 70, 295. DisoEETE, — To act discretely, is to act by correspondences, 219. Distance. — Exterior thought which makes one with the sight of the eyes, pro duces distance, 130, Distances in the spir itual world are appearances, 108-112, 118, 124 ; they are appearances according to the spiritual affinities which pertain to love and wisdom, or to goodness aud truth, 7, 10. Distant, the, comes only from the judg ment concludinor, iu respect to space, from interiiiediate objects, 41. Distinctly One.— In God-Man, or tho Lord, the Esse and the Existere are dis tinctly One, 14^16, 34; likewise Infinite Things, 17-22; so also End, Cause, and Effect, 169 ; wherefore it is said they ar« distinctly one, 14. Diversity in created tliines arises from there being inflnite things in God-Man, and indefinite things in the spiritual Sun. 155. Divine, the, is One and Indivisible, 4. It fills all space in the universe without space, 69-72. It is in all time without time, 73-76. As it is in the greiitest, so it is in the least things, 77-82. It is in ac tuality in all and in every thing of the cre ated universe, 59, 60. It is not iu one sab- INDEX. ject different from what it is in another, but one created subject is different from another, 64. It is invariable and immu table, consequently everywhere and always the sarae, 77. See God. Divink Body.— By the Divine body of God-Man, is understood the Divine Exis tere, 14. Divine Esse and Existeee, — Love and Wisdom taken together are the Divine Esse, but taken separately Love is called the Divine Esse, and Wisdora the Divine Existere, 34. Divine Essence, the, from whioh all things were created, is the Divine Love and Wisdom. 83. It is One, 35. Divine Human, ,the, 11, 12, 233. In the Divine Trinity it is called the Sou, 146. Divine Lite, the, is the Divine Essence. It is One, 85. Divine Love and Divine Wisdom. — See Contents, Parts 1 amd 2. Divink Pbooeedino. — In the Divine Trinity it is called the Holy Spirit, 146. What the Divine Proceeding or Holy Spirit is, 146-150. . Divine Soul. — By the Divine soul of God-Man, is understood the Divine Esse, 14 Divine Truth. — The Lord became Di vine Truth in nltimates by fulfilling, all things of the Word concerning Himself iu Moses and the Prophets, 221. DiviNUM A Quo. — In the Divine Trinity it is called the Father, 146. Deones, whence they derive their origin, 388, 389. Dust, damned, what it is, 341. Eae. — There is an appearance that the ear hears, but it ia the understanding which hears, through the ear, 863. Through the senses man knows nothing of the in numerable parts which are in the ears, 22. Tlie more interiorly the ear is considered, the more wonderful are the things therein discovered, and perfections according to discrete degrees, 201. The right ear cor responds to the good of truth, and the left to the truth of good, 127, 884, 409. Ears of God, 18. Earth, the, in the spiritual world has neither circumrotation nor revolution, 101. Eaeths, the, are passive forces, from which all effects exi.st, 178. In the earths there is an effort to produce uses in forms, or forms of uses, 810-812. The first pro ductiou from those earths, when they were still recent, was the production of seeds, 312. Origin of the earths, 802-306. In the spiritual world there are earths, but they are spiritual, 173-178. East, the, in the spiritual world, is where tlie Lord appears as a Sun, and the otiier quarters are determined thereby, 119-123. In whatever direction the angels turn their bodies, they have their faces to the east, 105. In the Word, the east signifies in a supreme sense the Lord, and in a respect ive sense, love tow'irds Him, 121, 122. In 185 the^ spiritual world those who are in a su perior degree of love are in the east, 121. Eden, the garden of, represents man as to -wisdom and intelligence, 325, 422. Effect. — There is no effect alone, or effect separate from a cause and an end. 167. The effect is the complex coutinent, and basis of causes and ends, 212. Every effect is the fulness of its causes, 217. Ef fects teach nothing but effects, and con sidered alone they do not explain a single cause, 119. Effects can only be seen as in a kind of night, if the causes of effects are not seen at the same time, 107. To know effects from causes, is to be wise ; to seek causes from effects, is not to be wise, 119. To see from effects alone, is to see from fallacies, 187. All effects, which are called ultimate ends, become a new primary ends in a continual series, 172. See also 168, 256, 257. Effluvia. — Streams of eifluvia emanate unceasingly from every object in nature, 298. Effects wliich they produce on tha blood, 420. Effort does nothing from itself, but acts by forces corresponding to it, and by them the motion is produced. It is the all in the powers, and through the powers iu the motion, 218. In earths there is an en deavor to produce uses in forms, 810-312. In e-;ery thing spiritual there is an effort to clothe itself with a body, 843. Love or the will constantly tends towards the human form, 400. Potency of effort in man is the will of man united to the understanding, 218. See Power and Motion,, Egos. — Propagation by seed in eggs, 342, 847, 851. Elevation of man in the heat and light of heaven, 138, 266, 258, 422. Embryo, state of the, or of the child iu the uterus, 399, 401, 402, 407, 410, 432. End, the, or aim, of tliis work is to dis cover causes, thai from them effects may be seen, 188. End. — There is no end alone without a cause and an effect, 167. The end pro duces the cause, and by the cause the effect, 189, 241. The end is all in the cause, and also in the effect, 168, 197. There is a first end, a middle end, and an ultimate end, or end, cau.se, and effect, 167, 197. Ultimate ends become anew flrst ends iu a continual series, 172. The end of creation is, that all things should return to their Creator, and that there should be conjunction, 167- ' 172, 829, 330. The ends of all creation have been uses, 314. The end qualifies the means, 261. Entity. — Imaginary entity, 43, 210. Envelope or Covering. — Each discrete degree is distinguished from another by its proper coverings, and all the degrees to gether by their common covering, which communicates with the inner and inmost, 194. Cutaneous covering of the spiritual body, what composes it, 257, 388. Epiglottis, 382. EquiLiBEiUji, the, of all things arises THE DIVINE LOVE AND WISDOM from action and reaction, 68, 263. Every thingmust be in equilibrium, 68. Equilib rium is destroyed when action overcomes reaction, and vice versa, -268. Esse, the, is a substance, and 'the Exis^ tere is a form of that sitb.stance, 48. An Esse is not an Esse unless it ex'usts, 15. Essence. — The essence of all .lo-ve con sists in conjunction, 47. The essence of fvpiritual love is to do good -to others, not for the sake of self, but for the sake of others, 835. Eternity. — In what light the angels re- fard eternity, 76. The eternity of every ivine work arises from the union therein of love and wisdom, 86. Ether, 176, 183, 228, 874. -See Atmo sphere. Evil, the origin of, is from the abuse of man's rationality and liberty, 264-270. Evils and falses confirmed .with man re main and become things of his love and of his life, 268. All evils, and consequently all falses, both evils transmitted throngh parents and those which are added, reside in the natural mind, 270. Evils and falses are entirely opposed to goods aud truths, •271. See Hereditary. Exhalations, aetion which they prodiiee in the blood, 420. Exinanition, state of, of the Lord, 284. Existeee, the, is where the Esse is, the one is not possible without the other, 14. Whatever exists from an Esse makes one with tlie Esse, 15. Exteriors, the, of the mind make one with the exteriors of the body, 186. Externals, all the, of the angels are cor respondences of the internals, but spiritual correspondences and not natural, 87. Eye. — According to appearance it is the eye which sees, but it is, the understanding which sees through the eye, 868. See Eyes. Eyes. — Through the senses man knows Dotliing of the innumerable things which are within the eyes, 22. The more in teriorly the eyes are considered, the greater wonders are therein discovered, and per fections according to discrete degrees^ 201. The eyes of man and the eyes of angels are so formed in both that they may adequately receive their own light, 91. The right eye corresponds to the good of t.-uth, and the left to the trutli of good, 884, 409, 127. ¦Eyes of God, 18. See Eye. Faoks. — Theii infinite variety, 818. Faces of tlie angels turned towards the East, 129. Face of God, 18, Faculties. — There are with man two fac ulties of life, whence result the will and nnderstanding, 30. Kationality and liberty are two faculties proper to man, which .dis tinguish liim from the beasts, 240, 264. Use and abuse of these two faculties, 267. These faculties are never taken away, and are with the wicked as well as with the good, 162, 240, 247, 266, 425. Faith, in its essence, is truth, 258, 429. 186 It pertains to tho thought, 214. Sje False.— See Evil. Feet.— The right foot corresponds to the good of truth, and the left to the truth of good, 884, 409, 127. Feet of God, 18. Fibres. — Where the origin of fibres is, there is the origin of life, 865. Action ol fibres, 866. See also 207, 254, 867, 868, 370, 400, ,410. Moving fibres, 190, 192,- 207, '215, 254, 277. Nervous fibres, 190, 192. FiERiLL,*.^- Their multitude compM-o 1 to the multitude of rays whioh proceed from stars, 366. FiBRiLLMSY substance of the brain, ita aetion, 366. Finite, the, cannot exist but from the Infinite, 44. ,riRE is dead, and the fire of'the sun is death itself, 89. Between spiritual fire, which is Divine Love, and natural fire, there is the same difference as between the living and the dead, 98. Fire corresponds lo love, 87. How the fire of the Spiritual Sun becomes heat proportioned to the lovo of angels in heaven, and in like manner, the heat of the natural sun becomes heat suitable for men, 174. Fire, in the Word, signifies love, 87 ; and even the Lord, as to Divine Love, 98. Flies. — Whence they have derived their origin, 838, 889. Flow in, to. All whioh flows in through the spiritual mind comes from heaven, and all which flows in through the natural mind connes from the world, 261. All which flows in is perceived and felt accord ing to the forms which reoeive-it, and ac cording to their states, 275. Flowees. — ^The more intimately they are examined, the more wonderful the things they present to the sight, and the perfec tion according to discrete degree, 201. Streams of effluvia constantly flow from flowers, 293. Foolish. — In the Word, he who does not perform works is called foolish, 220. Folkes, the President, 844. Follioulae substance, its two states of expansion and contraction, 413. Forehead. — Its state when man medi tates profoundly, 865. Form in itself is Divine Wisdom, 44-46. The human form is no other than the form of all the affections of love, 411. Substan tial form of the natural mind, 278. Initial form of man, 432. Material form of man, 388. Form of the will, 410. Forms of animals and vegetables, what produces them, 840. Whence arise forms, as to their composition, 370. Spiritual forms ara like themselves in the greatest and least things, 273, 275. Why forms in the natural world are fixed and constant, 840. Forms are continents of uses, 46. Forms of uses, 807-318. The form varies according to the o.xcellence of its use, 80. There is no sub- sumce without form, 209, 223, 229. Sub stance and form, 41. INDEX. FoEiCAHON of the body in the uterus. 400,. Foems of members, organs, and visoe a in man, 370. Fowls.— Wonders which the fowls of heaven present,-853. Foxes.— Wbenoe they derived their ori gin, 339. Feogs.— Whence they derived their ori gin, 839, 845. Fhui-is.— The more closely they are ex ammed, the greater wondei'.s are discover ed therein, and perfections aocording to discrete -degrees, 201 . Streams of effluvia emanate uueeasingly from fruits, 298. Fulness, to be in, what it is, 217, 221. Glands of the Beain, their multitude compared to the multitude of the stars 866, 878. ' Glandular substance of the brain, in what it consists, 366. Globe, the terraqueous, is as it were the basis and firmament of creation, 106, 166. Glorification, state of.of the Lord, 234. Globy, a, surrounds each love like the splendor of fire, 266. The Lord wills the adoration of man, not for his own glory, but for the salvation of man, 885. God is Love ftself, because He is life it self, 4r^6. ¦ He is not in space, 7-10, 21. He is very Man, 11-18, 16, 97. Existing not from Himself, but in Himself, 16. All things in the created universe, considered from uses, represent man in an image, and this testifies that God is Man, 319-326. God is called Jehovah from His Essence, 100. God alone is substance in itself, and thence the real Esse, 283. In God we live, move, and have our being, 801. See Je- fiooah and The Lord. See, also, the Con- tents, Part 1. Good. — All that proceeds from love is called good, 31. All good appertains to love, 84, 402, 406 ; or spiritual heat, 253. Man cannot do good from himself, but from the Lord, 355. All good proceeds from, the Lord, and not any from man, 394. All goods which exist in act are called uses, 336. All the power of good is by truth, 406. Good is in truth and acts by truth, 406. GEANDFATHERsandGltEAT-GRANDFATHERS. —Hereditary evils are derived from fathers, also from grandfathers, aud greatrgrand- fathers, 269. GsATUiTons Gifts. — In the heavens all the necessaries of life are given gratui tously, 334. Greatest, in the, and in the least, things, things therein, have relation to one God, the Divine is the same, 77-82. Tlie great- 25,26. All heaven in the complex repre- est things in which there are degrees oi sents one man, 2SS, 881. Heaven has been Hands.— In the Word, hands si^nifv power, and the right hand superior power, 220; the right hand corresponds to the good of truth, and the left to the truth ol good, 884, 409, 127. The work of'the hands ot Jehovah, signifles the work ot the Divine Love and Wisdom, 59. Head.— The head directs the body at its will, for in the head the will and under standing reside, 26. Head downwards and feet upwards, 275. Three heads on one body, 24. Hear, to, is spoken of attention and of the act of listening, whioh belongs to tho understanding, 868. He,uiing is effected by moans of the ul timate atmosphere, whioh is called air, 176. Hearing is in the car, and not in the placo where the sound begins, and is an affec tion of its sub.stance and form, .41. Hear ing does not go out of the ear to catch tliii sound, but the sound enters the ear and affects it, 41. Hearing is not any thing volatile flowing from its organ, but it is the organ considered in its substance and form, 41. The sense of hearing commu nicates immediately by flbres with the brain, and thence draws its sensitive and active life, 365. See Sense. Heart. — The heart and the lungs are the two fountains of the motion of life, 291. So long as the heart beats, love with its ' vital heat remains and preserves life, 890. The more intimately the heart is examin ed, the greater are the wonders therein dis covered, and the perfections according to discrete degrees, 201. The heart corre sponds to tlie will, 878 ; and also to love or goodness, 402. Heart of God, 18. Heart, in the Word, signifles the love of the will, 883. Heat, the, whioh proceeds from the spir itual Sun is love in its essence, 5, 82, 368. The flrst proceeding of love is heat, 96. There is continual heat in the spiritual world, 161. The heatof the spiritual world is in itself living, and the heat of the nat ural world is in itself dead, 89. The heat of the natural world may be vivified by the influx of lieavenly boat, 88. Heat does not exist in the love itself, but from the love it exists in the will, and thence in the body, 95. Spiritual heat is the good of charity, 83, 84. It is only acquired in shunning evils as sins, 246. Vital heat, whence its origin, 379. Heat corresponds to love, 82. See also the Contents, Part 2. Heaven. — The universal heaven, and all both kinds, 225. Habitations of the Lord, 170 ; with man, 895 ; of angels, 92. Habitations of angels and spirits are ac cording to their receptions of love and -\vi.-doin, Vi\. An angel, unlike a man in tiie world, knows his house and lis habita tion wherever he raay go, 134. 187 dividfed into regions and provinces, ac cording to the members, viscera, and or gans in man, 288. Tiiere are three heavens, arranged in order according lo discrete de grees, 202, 275. The heavens are diviiled into two kingdoms, the celestial and spirit ual, 3S1. Height, in the Word, signifies degrees of good and truth, 71. In the spiritual THE DIVINE LOVE AND WISDOM. world the sun appears in a middle altitude, the reason why, 105. Hell. — There are three hells, and they are distinct aocording to three degrees of altitude or profundity in opposition to the three heavens, 275. The hells are not dis tant from man, but around hira, and even within those 'yho are wicked, 343. See also 339, 841. Hemispheres of the Brain, why there are two, 384, 409. The right hemisphere is the receptacle of love, the left of wis dom, 482. The right corresponds to the pood of truth, the left to the truth of good, 384, 409, 127. IIeebs, poisonous, &o. Whence they derive their origin, 838, 839, 341. Hereditary Evils are derived from fathers, grandfathers, and great-grand- tiithers successively, to their posterity, 269. Hereditary degeneracy, 432. Heresy, abominable, 130. Each heresy is supported by its adherents, 267. Highest, the, signifles the inmost, 103. Hours, in the 'Word, signify states, 78. House. — By the house is signified the whole man, 408. Human, the Divine, is the inmost in every created object, 285. Humiliation, adoration and worship flow from, 835. Ideas, spiritual and natural, 7, 294, 806. A spiritual idea does not derive any thing from space, but every thing from state, 7. In a natural idea there is space, because it has been formed from things which are in the world, 7. Ideas differ according to de grees of altitude, 294. In heaven there is no other idea of God than the idea of a Man, whioh is the same with the idea of a Divine Humanity, 11. Each nation in the spiritual world obtains a place according lo its idea of God as a Man, 18. Ideas of thought, 1, 69, 71, 228, 224. Man in the natural world forms the ideas of his tlionght, and thence his understanding from space and time, 69. Ignorance of the man of tlie Church, as t.3 the nature of Love and Wisdom, 188. Illusions, the, which reign among the wicked and the simple, originate in the confirmation of apparent truths, 108. Illustration, or Enlightenment. All il lustration comes from the Lord alone, 150. Illustration is effected with man bv means of the Divine Truth, 388. Why 'illustra tion is said to be effected by the Spirit of Jehovah, 100. The illustration of the nat ural mind does not ascend by discrete de grees, but increases by continuous degrees, 256. Before tiie coming of the Lord, illus tration was mediate, but since that event, it has become immediate, 283. Image. — The created universe, consider ed as to uses, is the image of God, 64, 298. Created things present as in an image those things which are in the Lord, 228. In every form of use there is an iraage of cre ation, 313 ; and some image of man, 817 ; 188 and of the Infinite and eternal, 818. All things in the created universe, considered from uses, represent man in an image, 819. The natural mind which is in evils, and thence in falses, is a form and imasre of hell, 278. In Genesis, the imase of God signifies the Divine Wisdom, 858. Imposition of hands in inaugui-aiio;is, 220. Impurity of the will in the understand ing, 421: All impurity of man is caused by falses opposed to the truths of wisdom, 420. Indefinttk things are in the spiritual sun, and they exist as in an image in the created universe, 155. Infeeicb, in the Word, signifles exterior, 206, Infinite. — God is inflnite, not only be cause Hc is tiie real Esse and Existere in Himself, but because infinite things are in Him, 17. An Infinite without Infinite things in Himself, is only inflnite in name, ib. The infinite things which are in God- Man appear as in a mirror in tlie lieavens, in angels, and in men, 19, 21. In God- Man infinite things are distinctly one, 17- 22. Influx takes place by correspondences, and not by continuity, 88. There is a con tinual influx from the spiritual world into the natural, 840. There is no physical in flux into the spiritual operations of the soul, 166. There are two forins in which operation takes place by influx, tho vege table and animal forms, 846. Infiux of life into the three degrees of life wliich pertain to the mind of man, 245. Mediate and im mediate influx, 288. Inmost, the, of simultaneous order is the highest of successive order, 206. Insects, 62, 841, 842. Hurtful insects, whence they have originated, and still de rive their origin, 389, 342. Wonders which the smallest insects present, 862, 873. Intelligence. — It is the part of intelli gence to do good from the affection of truth, 427, 4'38. Those who are in spiritual love, have intelligence inscribed on their life, 428. To think from causes, is a prop erty of intelligence, 202. Intention. — Thought from the will of man is called intention, 216. Interiors, the, of the body, correspond to its exteriors, by whioh actions exist. 219. The interior things which are hidden, can never be discovered, except degrees be understood, .184. Interiors open, interiors closed, 188. Internal. — See External. Jehovah is Esse Itself, uncreate and in finite, 4. God, the creator of the universe, is called Jehovah, from Esse, because Ha alone Is, 282, 100, 151. In the New Testa^ ment, Jehovah is called the Lord, 282. Judge, to. — Why it is said in the Word that man will be judged according to his works, 281. Judgment —By judgraent, in the Word, INDEX. ¦re understood Divine Love and Wisdom, 88. ' Judgment, La.st. — Errors concerning it, 886. Justice.— By justice, in the Word, is un derstood the Divine Love, 38. Kidneys, &c. — Why there are two, 384, 409. That on the right corresponds to the ¦good of truth, and that on the left to the truth of good, 334, 409. Wonders and per fections of, 201. Kingdom, Mineral, Vegetable, and Ani mal, 61, 65, 813, 814, 816. Kingdoms, two, of the Lord in the heav ens, the celestial and spiritual, 101, 282, 881. The celestial kingdom is called the cardiac kingdom of the heavens, and the spiritual the pnlmonic kingdom, 381. To these two kingdoms is added a third, in which men are, and which is called the nalural kingdom, 282. Language proceeds from thought, 26. It is effected by means of the ultimate atmosphere called air, 176. Spiritual lan guage has nothing in common with natural language, 168. There is no word in the spiritual language which bears any resem blance to the natural language, 295. These two languages only communicate by means of correspondence, 806. Angelic language, 26,295. Left, the. — In the angels and in men the left parts correspond to the wisdom proceeding from love, or to the truth of good, 127, 884, 409. Lemgth, in the Word, signifies the good of a thing, 71. Liberty is the faculty of thinking, will ing, and doing the true or the false, the good or the evil ; it is the faculty of the will, 240, 264, 425. It is with every man by creation, and thus by birth ; and united to rationality, it distinguishes him from beasts, 240, 264. It belongs not to man, but to the Lord in him, 116, 425. It is never taken away, and is with the wicked as well as with the good, 162, 240, 247, 266, 425. Use and abuse of liberty, 267. Lib erty of doing evils is slavery, 425. Celes- tifllliberty, infernal liberty, ib. LioE. — Whence they derive their origin, 838, 839, 342, 845. ¦ Life Itself, or Life in Itself, is Esse It self, or Jehovah, 4, 76. Life is the Divine Essence, 35. God alone is Life, and the life of God is Divine Love and Wisdom, 868. The life of man is love, and thence -will, 2, 8, 399, 400. Love and wisdom, and thence will and understanding, make the life of man, 868. The life of man is, in it.s principles, in the brain, and in its prinoi- piatca in the body, 265. Life is such in its principles as it is in the whole, and in each part, 366. Life, by its principles, is from every part in the whole, and from the whole in every part, 867. Life acts on what is natural, according to the change induced in its form, 166. Man is not life, 189 but a recipient of life, 4. Spiritual life is a life according to the Divine precepts. 248. In the Word, life signifies the Dinne Love, 38. Ligaments, 403, 408. Light, the,_ which proceeds from the spiritual sun, is, in its essence, wisdom, 5, 82, 363. The first, proceeding from wis dom, is light, 95. There is continual light in the spiritual world, 161. The light of the spiritual world is in itself alive, and that of the natural world is in itself dead, 89. The light of the world may be enlight ened by the influx of the light of heaven, 88. Light does not exist in wisdom, but it exists in the thought of the understand ing, and thence in language, 96. Spiritual light flows into man by three degrees, 242-247. Light coi'responds to wisdom, 32. Il is the truth of faith, 83, 84. In the Word, light signifies the Divine Wisdom of the Lord, 38, 98. See also the Contents, Part 2. Live, to. — Every man, whether good or bad, will live eternally; the reason why, 240. To hve, move, and be in God, 301. . Lives. — Through the senses man knows nothing regarding his liver, 22. The more intimately it is regarded, the more wonder ful are the things that present themselves ; and it is more interiorly perfect according to discrete degrees, 201. Living. — What is living disposes at plea-- sure what is dead, and forms it for uses, which are its ends, but not vice versa, 166. He whose mind is a heaven is said to be alive, 276. Lobes of the lungs, why there are two, 884, 409. That on the right corresponds to the good of trnth, and that on the left to the truth of good, 884, 409, 127. Locusts.-— Whence they derived their origin, 389, 845. Loins. — Why there are two, 884, 409. That on the right corresponds to the good of truth, and that on the left to the truth of good, 384, 409, 127. Loins of God, 18. Loed. — The Lord is Love Itself, because He is Life Itself, 4-6. He is very Man, 11-13, 285. He is the very and only God who governs the universe, 103. He alone is Heaven, 118-118. He rose again with His whole body, different from any man, 221. When the Lord manifests himself to angels in person, He manifests Himself as a man, and that sometimes in the spiritual Sun, and sometimes out of it, 97. The Lord is present with all, but with each ac cording to reception. 111, 124. To be in the Lord, is to perforra -with sincerity, up rightness, justice, and fidelity, the duties of ovr calling, 431. See the Contents. See also God and Jehovah. Love, to, is to feel another's pleasure as our own ; but to feel our own delight in another, and not the other's delight in ourselves, is not to love, 47. Love is life itself, 1-8, 399, 406. It is the esse of the life of man, 14, 858, 368. 'The essence of all love consists in oonjuno- THE DIVINE LOVE AND WISDOM. tion, 47. The conjunction of love arises from reciprocation, 48. Love consists in willing our own to be another's, and feel ing his delight as delight in ourselves, 47. Love has for its end and interilion use, and it effects use by wisdom, 297. Love with out wisdom is like an esse without an ex istere, 189. Love and wisdom are a real and actual substance and form, and consti tute the^ subject itself, 40, 224. Celestial love is love towards the Lord, or the love of good, 426, 427. Those who are iu this love have wisdom inscribed on their lives, 427, 428. Love and wisdom are not ab stractions : they do not exist out of their subject, but they are the states of their subject, 209, 224. Love towards the Lord consists solely in applying to the life the commandments of the Word, of which the sum is, to flee from evils as sins, 237. By this love is understood the love of per forming uses, 426. See also 141, 142, 427. Spiritual love is love towards the neiglibor, or the love of truth, 426, 427. Those who arc in this love have intelligence inscribed on their life, 427, 428. Love towards the neighbor is the spiritual love of uses, 287.. By- that love is meant the love of uses, 426. Natural love, in opposition to spiritual love, is the love of self and of the world. 424, 416, Natural love separate from spiritual love becomes sensual and corporeal, 424, The lovo of self and the love of the world are infernal loves, 896 ; but thoy are celes- I tial by creation, because these are the loves | of the natural man, which are subservient to spiritual loves, as foundations are sub servient to houses, 896. Spiritnnl-natural love, 429. Corporeal-natural lOve, 419. Corporeal love, 424. Love of dominion from the love of self, and love of dominion 'from the love of use, 142, 424. See also the Contents, Part 5. Lowest, the, in successive order becomes the outmost in simultaneous order, 206. In each kingdom of nature, the lowest things lire for the use of the middle, and the middle for the use of the supreme, 6.5. Lungs. — The lungs correspond to the understanding, 382, 388, 413; and also to wisdom or truth, 402. Particulars con cerning the lungs, 413. The more inte riorly the lunes are regarded, the greater wonders are therein discovered, and per fections according to discrete degrees, 201. See Heart, Structure. Machiavel. — His system confirmed by his partisans, 267. MALiGNrrY of evil increases according to the degree in which the spiritual mind is closed, 269. Man is a recipient of life, 4, 68. The conception of a man from his father is not a conception of life, but onlv of the first and purest form receptive of fife, 6. Com mencement of mau in the uterus, after conception, 432. Man is man, not by vir tue of the face and the body, but by virtue of the will and understanding, 251. Man 190 is born an animal, but is made a man, 270 . Every man as to the interiors of his mind is a spirit, and is iu the spiritual world in the midst of spirits and angels, 90, 02. Tho spirit of man is man, because it is capable of receiving love and wisdoni from the Lord, 287. There are in every man de grees of both kinds, 225, 286. The three degrees of .altitude which are infinite and uncreate in the Lord, are flniteand created iu man, 280-235. A stream of effluvia con stantly fiows from man, 298. Man is a form of all uses, and all uses ip the cre ated universe correspond lo those uses, 293. Spiritual man, nalural man, spirit ual-natural man, 250-255. The spiritual man is entirely distinct from the natural, there being no other communication be tween them than such as there is between cause and effect, 251. The niitnral man is a servant and drudge, and the spi" tual man is his muster and lord,, 249. The man of the Church is the man in whom is the Church, whence man is distingnislied from beasts, 247. See also the Contents, Parti 3 and 5. Man, — God being a Man has a body, and every thing belonging to it, 18. Marriage between love and wisdom, the will and the understanding, the good and the true, 402, 409, 410, 419 ; between celes tial love and wisdom, between spiritual love and intelligence, 414, 423, 427. Marrow, spinal, 366. Matter.— Its origin, 302, 158, 811, 840. In the substances and matters of which earths consist, there is nothing of the Di vine in Itself, but still they are from the Divine in Itself, 805. Means, ail the, by which man may arrive at good, are provided, 425, 171. The end qualifles the means, 261. Measure of Time, whence it is derived,- 78. Mediates. — All and each of the things iij the vegetable kingdom are mediates, 65.- See Prvmaries and Wltimates, Mediations. — There are perpetual medi ations from the flrst to the last, and noth ing can exist but from soinethin,g prior to itself, and at length from the first, 808. Meditation, — What it is, 404. Medulla oblongata, its composition, 366. Medullary substance of the brain, 366. MEMBEits, organs, and viscera of a man, 22, 370, 876, 877, 884. 885, 408. Metals. — Tiieir coraposition, 190, 192, 207. There are in them degrees of both kinds, 225. The more interiorly they are regarded, the greater are the wonders dis covered in them, and perfections according to discrete degrees, 201. Streams of efflu via emanate unceasingly from tlicm, 293. Microcosm.— Man, as to hiti will and un derstanding, is a raicrocosm or little world, 251. Hc was so designated by the ancients, 323; but in the present day it is unknown why he was so called. 819. Mind, the, of man, is composed of wUl and undei'standing, 239, 872, 887. Tho in- INDEX. teriors of man. which belong to his raind, are distinguished by discrete degrees, 186, 203. Thus there is a natural, spiritual, and celestial mind, 239, 260. The natural mind is- composed ot spiritual, and, at the same time, of natural substances, 267, 260, 270, 273. It surrounds and includes the spirit ual and celestial rtind, 260. It resides in its principles in the brain,' 273. It actuates the body and all its pans at pleasure, 387. It is in its form, or imago, a world ;, and the spiritual mind is in its form, or image, a heaven, 270. The spiritual ihind derives its form from sulistances of the spiritual world only, 270. The natural mind turns in spiral circumvolutions from right to left, but the spiritual mind from left to right, 270. See the Contents, Parts 3 am,d 5. Mineral Kingdom.— Forms of the uses qf this kingdom, 318, Eelation to raan in all and every thing of the animal kingdom, 61. Minerals. — The more iiiieriorly they are exainined, the greater are the wonders therein discovered, and perfections accord ing to discrete degrees, 201, Minute. — There is notiiing so rainute but it contains degrees of both kinds, 223. See also Or^atesU Mites. — VV hence they derive their origin. 888, 889. Moon. — What is meant by the light of the moon being as the light of the sun, 233. Mobal. — Those things which are called moral are substances, and not abstractions ; they do not exist out of subjects which are substances, but they are the states of sub stances or subjects, 209. Morning, in the Word, signifles the flrst state of the Church, 78. Moths. — Whence they derive their ori gin! 888, 389. Motion is produced by power, and is the ultiinate degree of endeavor ; by motion, endeavor produces its effect, 218. In mo tion there is nothing essential but en deavor, 197. Living motion in man is ac tion, which is produced by living power from the will united to the underi-tauding, 219. Endeavor, power, and motion are conjoined according to discrete degrees, and conjunction is not by continuity, but by correspondences, 218. See Efvrt and i'ower. Cardiac and pulmonic motion, 881. Muscle.— Its composition, 190, 192, 197. The more interiorly it is considered., the greater are the wonders therein discovered, and perfections according to discrete de grees, 201. Nation.— Each nation, in the spiritual world, has its place according to its idea of God as man, 13. .... Natural.— AL whioh exists and subsists from the sun of the natural world is called natural, 159. There is nothing natural which is not derived from a spiritual cause, 184 Natural man, 251. Spiritual-natural man, 429-. Sensual-natural man, 144, 162, 254. How tlie natural man becomes spirit ual,' 248. 191 Naturalism.- Whence it arises, 69. Natuee, iu itself, is quite inert. 166. It is completely dead, 159, 340. If in men and animals it appears to be alive, it is from the life which accompanies and aetn- ates it, 159. All things in nature proceed from love iiud wisdom, 46. Nature does not contribute al all lo the production of vegetables and animals, 344. It has not produced, and cannot produce any thing, but the Divine bas produced, and produces all things frora Himself by the spiritual world, 340, 357. We can oiily attribute to nature that which serves the spiritual prin ciple in fixing the things which flow con tinually into nature, 844. The folly ot those who attribute all to nature, 162, 166. Their slate in the . spiritual world, 857. Some are excusable, 860. . Neck. — All the fibres descend from the brain, bythe neck, into the body, and none ascend by the neck into the brain, 365. Nerves, 197, 888. Their composition, 190, 192, ,866. - Newton. — His abhorrence of the idea of a vacuum as of nothing, 82. ' Night, in the Word, signifies the end of a Cliurch, 78. Noon, in the 'Word, signifles the state of fulness of the Church, 78. North, in the Word, signifies Wisdom in shade, 121. In the spiritual world, those who are in an inferior degree of wisdom are in the North, 12l. Nose, the, corresponds to the perception of truth, 254. Retracted nosej 264. Nostrils. — There is an appearance that the nostrils smell, but by its perception the understanding smells, 868. Nostrils, in the Word, signify perception, 388. The right nostril corresponds to the good of truth, and the left to the truth of good, 384, 409, 127. Nothing. — To create something out of nothing is contradictory, 55, 383. The uni verse was not created out of nothing, 288. In nothing there is no actuality of mind. 82. Nuptials. — What is understood by the nuptials of love and wisdom, or of the will and understanding, 404. Object, each, is surrounded by some thing similar to thai which is within it, and'wliioh emanates continually frora it, 298. In spiritual light the objects of thought are truths, and the objects of sight areSsiiiiilar to those of the natural world, but corresponding to the thoughts, 70. Odors.— Effect whioli they produce on the blood, 4-20. Foul smells in llie hells, 889, 841, 420, Odors in the heavens, 420. Omnipotence of God, 9, 72, 221. 0.UN1PRE9ENCE of God, 7, 9, 21, 69, 71, 72. God is omnipresent, because He is not in space, 147. Omniscience of God, 9, 21, 72. One. — Love and wisdom proceed as one from the Lord, but they are not received as one by the angels, 125. Heat and light THE DIVINE LOVE AND WISDOM. proceed! jg from the Lord are one, 99. See Distinctly One. Opeeation by influx into vegetable and animal forms, 846. Order, successive and simultaneous, of desrees, 205-208. Organic substance, 191, 192, 197, 200. Organic forms, 208. Organization of the will and understand ing, 873. Organs, 207, 870, 876, 377, 384, 385, 400, tOl, 408, 410. Their composition, 190. Organs of sense, 366, 407. Organs of mo tion, 366. Origin of man, 846 ; of the affections and thoughts, 33; of evil, 264-270; of vi tal heat, 379 ; of animals and vegetables, 839, 340, 346 ; of animalcules and hurtful insects, 842 ; of substance and matter, 802 ; of earths, 302-306. OoTEE and Inner Baek. — How vegetation is produced by means of the outer and inner bark, 314. Outmost, the, of simultaneous order, is the lowest of successive order, 206. Owls and Soreeoh-Owls. — Whence they derive their origin, 389. Pairs. — Why with man all parts of his body are in pairs, 127, 384, 409. Pancreas. — Through the senses alone man can know nothing of the pancreas, 22. The more interiorly it is considered, the greater wonders ai-e' therein discovered, and perfections according lo discrete de grees, 201. Parallel between the vesetation of a tree and the vivifieation of man, 316. Be tween spiritual and natural things, 833. Peace, the state of, corresponds to the season of spring, 105. Peuoeive, to, as our own, what is of the Lord, 115, 116. To perceive one God frora all eternity, 76. Perception is a derivation from wisdom, 863. Common perception, 861, 865 ; it comes by influx from heaven, 361. 'Why many amongst the learned have destroyed their common perception, 861. The per ception of truth results frora the affection of understanding it, 404. Tho perception of truth is never wanti ng to the raan whose reason is sound, provided he has the affec tion of understanding it, 404. Perceptions are not abstractions without substance or form, 42. Perceptions flow in from the spiritaal world, and are received, not by the diiderstanding, but by the love or will according to the affections in the nnder standing, 410. See Affections and Thoughts. Pebfeotion itself is in the Lord, and thence in the spiritual Sun, 204. All in crease and ascend with degrees, and ac cording to degrees, 199-204. The perfec tion of life is the perfection of the will and understanding, 200. The perfection of powers is the perfection of all things which are actuated and moved by life, without having life themselves, 200. The perfec tion of forras makes one with the per- 192 fection of forces, 200. PerfectiDn of tho universe, whence it arises, 227. PEBrroNEUM, its relation with the lungs, 408. Peepetuity, the, of every divine work arises from the union of love and wisdom, 36. Phantasy, what il is, 424. Pleuea. — Its relation to the heart and lungs, 884, 402, 408. PLUEALriY OF GODS, impossible, 27. Poisons. — Whence they have originated, 889. PosTEBioK THINGS. — See Prior Things. Power is endeavor excited ; it is pro duced by endeavor, and produces motion, 218. Living powers in man are what con stitute the interiors of his body, 219. It is contrary to order for a dead power to act on a living power, 166. Perfection of powers, 200. Active, interraediate, and passive powers, 178. See 811, 840, 844, 392. Pbeaohee, 148. Peesenoe of the Lord, how it is every where, 299. Presence of angels, in what way it takes place, 291 . Man can by means of thought be present as it were elsewhere ; il matters not in what place, even the most remote, 285. Peimabies, the, of life, are in the brain, 365. These primaries are the will and un derstanding, 365. All and every thing of the animal kingdora are primaries, 65. See Mediates and UUvmates, Primitive, the, of a man, is the seed of the father, by which conception is effected, 432. What it is in the uterus after concep tion, 482. Principiates. — All things of the body are principiates; that is, are corapositions of fibres from principles, which are recepta cles of love and wisdom, 369. The will and nnderstanding are, in their principi ates, in the body, 362, 865. 887, 408. Whither the principles tend, the principi ates follow ; they cannot be separated, 869. Principles, the, of the life of man, are the receptacles of love and wisdora, 369. By life, in its principles, is meant the will and understanaing, 865. The will and un derstanding are, in their principles, in the brain, 862, 865, 887, 408. Such as life is, in its principles, such it is in all aid every part, 366. Life, by its principles, ia from every part in the whole, and from the whole in every part, 867. Peioe Things are composed of their flrst, 208. They are more perfect than posterior things, 204. From prior things we may view posterior, but not the reverse, 119. PsooEEDiNG. — The flrst proceeding from the love and wisdora of tho Lord is spirit ual fire, which appears before the angels as a sun, 97, 152, 290, 300. See Divine Pro- Peoduction, the, of seeds was the first production from the earths, 812. Pbogrebsion of every thing in the uni verse from its primaries towards ita ulti- INDEX. mates, and from its ultimates towards its primaries, 304, 814, 816. Propagation of subjects of the vegetable and animal kingdom, 847. Propositions, abstract, being universal, are usually belter comprehended than those which are applied, 228. _ Proprium, the, of man and of the angels IS evil, 114. The proprium, which is self- love, opposes the influx and reception of the divine ; and it hardens the heart and closes it, 385. Peovinoes, the, of heaven are distin guished according to the members, viscera, and organs of man, 288. PuLMoNABY PiPES. — Their existence in microscopic insects, 373. Pulmonic Kingdom, the, of heaveu, is that in which wisdom predominates, 881. In il are those who are in love towards their neighbor, 428. See also 391, 892. Pulse, 378. The spirit of man has a Snlso as well as the body, and this pulse ows in to the pulse of the body, and pro duces it, 890, 891. There is a correspond ence between them, 393. PuEiFioATioN of the love in the under standing, how it is effected, 419, 420. All pnriflcation of man is effected by the truths of wisdom, 420. Purification of'the blood, 420, 423. Quality. — That which has no form has no quality, and tliat which has no quality is not any thing, 15, 223. QrABTEEs, the, in the spiritual world, 119-128. The determination of the quar ters in that world is not from the south as in the natural world, but from the east, 120, 132. They originate not from the sun of the spiritual world, but from its inhabit ants, 120 ; aocording to their reception of love and wisdom, 124-128, 182. The dif ferent reception of love and wisdom de cides the quarter in the spiritual world, 126. Man, as to his spirit, is in a certain quarter of the spiritual world in whatever quarter of the natural world he may be, 126. Eamifioations of the bronchia of the lungs, 406, 408, 412. They correspond to the perceptions and thoughts proceeding from, the affections of trutln 405. EATioNALrry is the faculty by which man can understand what is true and what is good ; it is the faculty of the understand ing, 240, 264, 418, 425. It is with each man by creation, and thus by birth, and united with liberty, distinguishes him from the beasts, 240, 264, 418. It ia with the wicked as well as with the good, 266. it is never taken away from man, 247, 258. It does not exist in a man before his natu ral mind has attained maturity, 266. Nor with the man whose externals have been injured by some accident, 259. The ra tionality of thinking things false, is irra tionality, 425. , J, . , Kational Pbinoiple, the, or man is the 193 highest point of the understanding, 237 254. The rational principle of man is ap-^ parently of three degrees, 258. The ra tional man is he who is in natural, and at the same time, in spiritual love, 416. Man may become rational, aocording to eleva tion, even to the third degree, 258. How the rational is perfected, 832. Kats.— Whence they derive their origin. 389, 841. ^ ' Eeaotion — In every thing that has been created by God there is a reaction, 68, 260 Keaotion arises from the action of life, 68 See Action, Eeason.— All that pertains to huraan reason unites and concentres in this, that there is one God, 28. Human reason does not give its acquiescence unless il sees a thing from its cause, 291. Human reason, iu its common ground, on what it depends, 23. Sound and unsound reason, 23. Eeoeive, to, more heat than light, and vice versa, 101. Man may receive wisdom to the third degree, but not love, unless he shuns evils as sins, and turns hiraself to wards the Lord, 242. Eeoeptaoles, 191, 223.— The Lord has created and formed in man two receptacles of himself, the will andthe understanding! the will for His divine love, and the under- atauding for His divine wisdom, 358-861, 893, 410, 242. Eecbption. — There is a reception of di vine good and divine truth, according to man's application of the laws of order whioh are divine truths, 57. Eeoipients of Life. — Angels and men are such, 4-6. Man is a recipient so far as he has an affection for the things whioh proceed frora God, and in such a degree as he thinks frora that affection, 33. All things in the created universe are recipi ents of the Divine Love and Wisdom of God-Man, 55-60. Eeoipeocation is necessary, in order that there may be conjunction, 115, 170. What it is which effects the reciprocation by whioh there is conjunction with the Lord, 116. Eeciprocal conjunction of love and wisdom ; of the will and nnderstanding ; of the good and true, 385, 410. These re ciprocal conjunctions arise from the love, 411. Eed corresponds to love, 880. Eefleotion is a derivation frora -wisdom, or understanding, 868. Eeformatioh and regeneration are ef fected by the reception of love and wisdom proceeding from the Lord, and by the con sequent opening of the interior degrees of the mind in their order, 187, 263. Eegenebation.— See Beformation, To be regenerated, is, from being natural, to become spiritual, 425. Eegion. — The superior region of the nat ural mind is called the rational region, and the lowest region is called the sensual, 254. Eelation. — There is a common relation of all things to God, as there is a particular relation to man, 64. Eelation to man in THE DIVINE LO'VE AND 'WISDOM. all and every thing of the animai, vegeta ble, and mineral kingdoms, 61. Eeliuion. — Those who have confirmed the falses of their religion, remain in these falses after their life in the world, 268. Eepbesent \tioN, angelic, of the corre spondence of the will and understanding with the heart and lungs, 876. Eesemblance of generals and particulars, cr of the greatest and the least, 227 ; of na- ions to their flrst progenitor, 269. In ¦Senesis, resemblance or likeness to God rl^ifles the Divine Love, 858. Kespieation. — How il is effected, 176, 412. Mau has a double respiration, one of -.he spirit, the other of the body ; on what '¦.ney each depend, 412, 417. 'Respiration of the spirit flows into respiration of the body, and produces it, 890, 891 ; there is a correspondence between them, 890. These two respirations raay be separated, and may also be conjoined, 415, 417. Thought produces respiration, 412. An gels and spirits breathe, equally with men, 176, 891. The respirations of the lungs correspond to the perceptions and thoughts of the understanding, 420. Eesubbeotion of the Lord with the whole body coraplete, 221. Eetubn of all things to the Creator, 167- 172. Eetela'Hon. — Every man is instructed in the Divine precepts by others who know 'hem from religion, and not by immediate tevelation, 249. EiBS, their relation to the Inn^, 408, 408. EiffHT, the, in the Word, signifies su perior power, 220. To be seated on the right hand of the power and might of God, signifles to have all power, 221. In angels and men, the right corresponds to love whence wisdom is derived, or to good -whence proceeds truth, 127, 884, 409. Satan. — The love of possessing the goods of others, bjr any artifice, is called Satan, 278. ¦ Ingenious raaliees and cunnings are called the Satanic crew, 278. See Devil, SooEPioNS. — Whence they have derived their origin, 889, 341. Seasons of the year, in the Word, signify states of the Church, 78. See, to. — An angel can see God both within and without himself, 180. No per son who is in evil can see good, but he -who is in good can see evil, 271. When man things from wisdom, he sees things, as it were, in light, 95. Those who are in one world cannot see those who are in another; the reason why, 91. To perceive from effects alone, is to see from illnsions, 187. To see, is predicated of tbe under- jtanding, 368. Seed. — The seed which is from the father is the first receptacle of life, bat such a re ceptacle as it was in the father, 269. The production of seeds was the flrst produc tion from the earths when they were still recent, 812. In every seed tnere is an effort to multiply itself and fructify infl- 194 nitely and eternally, 60. The more intl mately seeds are regarded, the greater art the wonders therein discovered, and per fections according to discrete degrees, 201. Self-subsisting. — He is called the self- subsisting. Who alone Is, 45. The self- subsisting is the very and only substance, and the very and only form ; the very and only love, and the very and only wisdom ; the very and only life, 45. Sensations are not things abstracted from the organs of sensation, but they are the states of those organs which are substances, 210. The sensations which pertain to the senses of the body are derived ultimately from love and wisdom, 868. Sense is produced when tlie substance and forra of the organ are affected, 41. The affection of the substance and form which produces the sense, ia not any thing separated from the subject, but only causes a change in it, the subject remaining a subject then, as before and after, 41. The external senses of the body communicate iramediately by flbres with the brain, and derive from it their sensitive and active life, 865. All the senses of the body de rive their perception frora the perception of the raind, 406. Sensual men are the lowest natural men, who cannot think above the appearances and fallacies of the bodily senses, 249. Sebibs. — Degrees proceed frora one an other in a triplioate series,- 212. The last of each series is the complex and continent of all preceding, 215. The series and order of uses proceed only from love and wis dom, 46. Serpents, whence they have derived their origin, 399, 841. Sight is only possible by means of an atmosphere purer than air, 176. Sight is in the eye, wnich is the subject, and not in the place in which are the objects that a raan sees ; it is the affection of the subject, 41. Sight does not issue from the eye to wards the object, but the image of the object enters the eye, and affects its sub stance and forra, 41. Sight is not any thing volatile flowing from its organ, but it is an affection of the organ considered in its substance and forra, 41. The sense of sight communicates immediately by fibres with the brain, and draws from it its sensitive and active life, 865. The sight of the eye is gross, 852. See Sense, SnaiLABrrr. — See Beiemhlance. SiHiLrruDE. — See Besemblamie. Simple, the, see what is good and true more clearly than those who believe them selves wiser, 861. Simple things are more perfect than com pound ones, because they are more naked and less covered with substances and mat ters void of life, 204. Every simple thing is BO much the more exempt from injury as it is more simple, and tbat because it is more perfect, 204. If there were not such an eminent perfection in simple things, neither man nor any animal sould esist INDEX. from seed and afterwards subsist, nor could the seeds of trees and fruits vegetate and become prolific, 204. Singulars and particulars are similar to generals and their generals, being forms of degrees of both kinds, 225, 222. Whence arises the distinction of particulars and sin gulars, 226. Sirens. — Their fantastic beauty, 424. Skin, the, with which man is covered is the subject of touch, 41. The substance and form of the skin cause man to feel the things which are applied to it, 41. Sleep. — In sleep, time does not appear, 74. What beoomes of endeavor and power in man during sleep, 219. Sloane, Sir Hans, 844. Smell.— Tho sense of smell is in the nostri s, and is the affection of the nostrils from the odoriferous things which touch thein, 41. The smell is not any thing vola tile issning from its organ, but is an affec tion of tlie organ considered in its sub stance and form, 41. The sense of smell communicates itnnedlately by fibres with ¦^ the brain, and derives thence its sensitive and active life, 865. See Sense, Smell, to, "is predicated of perception, 868. Societies, in the spiritual world, are dis tinguished according to all the differences of affections, 141. Angelic societies are innumerable, and in a similar order to tliat of the glands of the brain, 866. Sole-subsisting. — He is called the Sole- ..subsisting, from whom every thing is, 45. In all things the flrst principle is the solo- governing in the subsequent, yea, it ia the sole, an3 thus the all in tliem, 197. Soul, the, in its very esse, is love and wisdom proceeding from the Lord, 395, 898. There is uo soul withont a body, nor body without a soul, 14. The soul of every man is in a spiritual body after it has put off the material coverings which it carried about with it in the world, 14. Fruitless researolies of tlie learned into the opera tions of the soul on the body, 394. How the soul acts on the body, and operates all things belonging to il, 898-431. Soul of beasts, 846. In the Word, the soul sig nifles the understanding, 883 ; also the wisdom of the understanding, 883. Sound, the, which is articulated in words, comes entirely from the ungs, through the trachea and epiglottis, 882. The angels know a man's love frora the sound of his voice, his wisdom from the articulation of the sound, and his knowledge from the sense of his words, 280. Beasts produce sounds conformable to the knowledge proper to their love, 255. SoHROES. — The sources of all things in the life of man are the Divine Love and Wisdom, 83. South, in the Word, signifies wisdom in light, 121. In the spiritual world, those who are in a superior degree of wisdom dwell iu tho south, 121. Space is a property of nati re, 69, 72. 195 Space 13 in all and each of those things which are seen with the eyes, 7. In the spiritual world there appear spaces, but they are only appearances, 7. They are not fixed as in Hie natural world, but vary according to the stales of life, 70. States of the love correspond to space, 70. Space is in the natural, but not in the spiritual idea, 7, 111. ,To think of God from sp.aoa is to think from the extent of nature, 9, The Lord cannot be progressive through space, but is with each one aocording to reception. 111. See Time. Speaking by degrees, is speaking, abstractedly, 196. Sphere, ambient, 291. Every" one in the spiritual world is surrounded by a sphere, consisting of substances resolved and sepa rated from his body, 292. A sphere ema nates also from all things which appear in that world, 298. The sphere of the affec tions and thoughts which surrounds eaph angel, manifests its presence to those who are near and to those who are distant, 291. Spiders. — Their origin, 839. Spiral. — The contraction of the spiritual degree is like the retorsion of a spire the contrary way, 264, 263. Spibit. — Man after death, during the state of preparation, is called a spirit — an angelic spirit if he is preparing for heaven, an in fernal spirit if he is preparing for hell, 140. In the Word, spirit signifies the under standing and the wisdom of the under standing, 888. Corporeal spirits, 424. Ani mal spirit, what it is, 423. Spirit, the Holy, is the Divine Proceed ing of the Lord, 146. It is the Lord, and not any God who is a separate person, 869. In the Word, the Holy Spirit, and Spirit of God, signify the Divine Wisdom, and thence the Divine Truth, by which illus tration is effected with man, 883, 149. Spieitual. — The heat and light proceed ing from the Lord as a sun are called spir itual, 100. The spiritual principle flows from its sun, even into the ultimates of nature, in three degrees, 345. The spiritual ultimate, or spiritual natural, may be sepa rated from its higher principles, 845. Tlio spiritual ultimate, separate from its higher principles, produces those things which are evil uses, 845. The spiritual principle im pels nature to act, as what is living impels what is dead, 840. It produces the fori^is of vegetables and aniraals, and it fills thQs« forras with raatter taken from the earth, in order that they may be fixed and con stant, 840. The spiritual gives the soul, and the material the body, 348. What the spiritual, and what the nalural man is, 260, 251. All things which are called spiritual are substances, and not abstractions ; they do not exist apart frora their subjects, which are substances, but they are tha states of those substances or subjects, 209. Spiritual Fire, the, which appears be fore the angels as a sun, is the first proceed ing of love and wisdom from the Lord, 97. Spleen. — "Through the senses alone raan knows nothing concerning the spIeen,-23, THE DIVINE LOVE AND WISDOM. Spbino, in the Word, sisnifies the first state of tlie Church, 73. Perpetual spring in the an.sfclic lieavens, 105. Spring cor responds to a state of peace, 105. Stain, the, from hereditary evils is not removed, unless the superior degrees are opened, which are the receptacles of love and wisdom from the Lord, 432. St.\te is predicated of love, life, wisdom, the affections, the joys thence derived, and in general, of the good and the true, 7. In angelic ideas of thought, instead of space and time, there are states of life ; instead ,of space, things which relate to states of love ; and instead of time, things which relate to states of wisdom, 70. The state of peace corresponds lo spring on the earth, 105. Living and dead slates, 161. Stems or Trunks in the forms of the vegetable kingdora are the ultiraates, 314. Steras covered with bark represent the globe covered with earths, 814. Sternum. — Its connection with the lungs, 408. Stomach. — Through the senses alone man knows nothing of the innumerable .parts T.'hich compose his stomach, 22. In what way the stomach is connected with tho lungs, 408. STo,M,s,—Their composition, 190,192, 207. There are in them degrees of both kinds, 226. The more interiorly thoy are con sidered, the greater wonders arc therein discovered, and perfections according to d'iscrote degrees, 201. Streams of effluvia flow unceasingly from stones, 293. Striata, Corpora, 366. Steuctore of the Lungs, 405, 412, 417. , Subject, a, is something wliicli exists substantially, 873. Every subject is a re cipient, 170. Subjects which can be re cipients of the Divine Love and Wisdom as from themselves, are men, 170. That which is perceived out of a suljject as vola tile and flowing, is only the appearance of the state of the subject in itself, 40, 41. Subsistence, the, of the universe and of all things in the universe is from the spir itual sun, 152, 153. Subsistence is perpet ual existence, 152. Substance. — There is only one substance which is substance in itself. 197, 800. Sub stance in itself is the Divine Love, 44-46. All thiugs have been created from a sub stance which is substance in itself, 283. Spiritual substances at rest, and fixed or material substances, 802. Substances whence proceed the earths, 805, 806, 310. Spiritual and natural substances of which the mind is composed, 257, 888. Organic substances which are the receptacles and abodes of thoughts and affections in the brain, 191, 192, 197. There is no substance without a form, 209, 229. Substance and form, 41. Substantiate or Composite Things do not result by coacervation from a substance 60 siraple that it is not a form from lesser forms ; such a substance does not exist, 229. 196 Suffocation and Swooning, state of, 407. Summer, in the Word, signifies a stale of fulness of the Church, 73. Sun. — There are two suns, by means of which all things have been created by the Lord, the sun of the spiritual and that ot the natural world, 153,. The spiritual sun is not the Lord, but is the first proceeding from the Divine Love and Wisdoni, 86, 98, 97, 290, 291, 151-156, The sun of the nat ural world is pure fire from which all Ufa is abstraetedj but the sun of the spiritual world is a fire in which is divine life, 89, 157. The spiritual sun is the only sub stance frora wlience all things proceed, 800. It appears in heaven at a middle altitnde, 103-107. In the Word, the sun signifles the Lord as to Divine Love and Wisdom united, 98. See the Contents, Part 2.- SuPERioR, in the Word, sisrnifies interior, 206. It is according to order that superiors act on inferiors, and not vice verna, 865. Supreme, the, or highest of successive order, because the inraost of simultaneous order, 206. Swammerdam, 851. ' Swedenborg. — The opening of the sight of his spirit in order that he might see things that are in the spiritual world, and give a description of them, 8^, 355. He has seen the Lord as a sun, 131, and a whole heavenly society us one imgelie man, 79. Admitted to converse with angels in spirit out of the body, 891, 894. Swine, whence they originated, 839. Systole. — The motions o'fthe heart called systole and diastole change and vary ac cording to the affections ol" each lovo,' 378. Taste. — Taste is the affection of the sub stance and form which pertain to the tongue, and the tongue is the subject, 41. Taste is not any thing volatile flowing from its organ, but is an affection of the organ it self considered in its substance and form, 41. The sense of taste communicates im mediately by flbres with the brain, and de rives from it its sensitive and active life, 866. See Sense. To taste, is predicated of perception, 363. Tendons. — Whence they proceedj 804. Think, to, from causes and ends belongs to superior wisdom, whilst to think of them is a property of inferior wisdom. 202. To think frora ends is a property of wisdom; to think from causes, of intelligence; and to think from efl'ects, of science, 202. "ro think sensually and materially, is to think iu nature from nature, and not above her, 851. Thorax, 403. Thought is only possible by means of an atmosphere purer than air, 176. It is nothing else than internal sight, 404. It is a derivation from the wisdora and under standing, 863. Interior thought, which is the perception of ends, is the first effect of lifCj 2. All the thoughts of man derive their origin frora the Divine Wisdom, 88. Affections and thoughts are states of sub stances and forras, and not abstraotiona INDEX. iWithont real substance and form, 42, 316. Spiritual thought has nothing in coramon W'ith natural thought, 163. Thought from the eye closes the nnderstanding, but thought from the understanding opens the eye, 46. Thought is produced by afft-ction, and it produces respiration, 412. TliouLrht flows into tlie lungs, and through the lungs into speech, 891. Thought corre- spDuds to the respiration of the lungs, 382, 883. See Afection. TiOEBs. — -Whence they originated, 839. Time is a property of natures, 69, 78, 161. Measures of time, 73. In the spiritual world the progressions of life appear in time, b-ut state there determining time, time is only an appearance, 73. Times in the spiritual world are not fixed as in the natural world, but they vary according lo states of life, 70. Slates of wisdom corre spond to time, 70. Time is there only qual ity of state, 73. It makes one with thought proceeiiing from affection, 74. See Space. Tissue of the lungs, 405. Tongue. — There is an .appearance that the tonu-ue tastes, but it is the understand ing whioh tastes from its perception, 363. Through the senses alone man knows nothing of the innumerable parts which are in the tongue, 22. The more interiorly it is considered, the greater are the won ders therein discovered, and perfections according lo discrete degrees, 201. Touch, the sense of, is not in the things which are applied, but is in the substance and form of the skin, which are the sub jects of it, 41. This sense is solely the aft'ection of the su-bjeet produced by the things which have been applied to it, 41. Tlie sense of touch communicates irame diately by fibres with the brain, and draws from "it its sensitive and active life, 365. See Sense. To touch with the hand, signi fies to coraraunicate, 220. Trachea, 882, 408. Teansmission of the love of evil from parents to their children, 269. Trees and Shrubs. How they are pro duced, 846. .There are in them degrees of both kinds, 226. Streams of effluvia ema nate unceasingly from them, 298. Teine. — In every thing of which any thing can be predicated there is a trine, which is called end, cause, and effect, 209, 154, 167-172, 296-301. Trinity, the, in the Lord, is called The Father, Son, and Holy Spirit; the Divine Itself is called the Father; the Divine Iluman the Son ; and the Divine Proceed ing, the Holy Spirit, 146. Truth. — All that proceeds from wisdom is called truth, 31. The truth is no other than the form of the aft'ection which be longs to the love, 411. Truth belongs lo the understanding. 406, 410. AU truths belong to spiritual light, 258. Truths, apparent, are appearances aocord ing to which each may tiiink and speak, but when they are received as real truths, they become falsities and illusions, 108. 197 Turn, to.— The angels continually turn their faces towards the Lord, 129-134. All their interiors, both of the mind and body, are turned towards the Lord as a sun, 135- 139. Ever}' spirit, whatever bo his quality, tnrns'liimself towards his ruling love, 140- 145. Tyre, in the Word, signifies the Chnrcli as to the knowledges of good and truth, 325. Ultimate, the, of each series, which ia use, action, work, aud exercise, is the com plement and continent of all the prior prin ciples, 215. Every ultimate consists of prior things, and these of their first, 203. Every ultimate is inclosed in a covering, and is thereby distinct from its priors, 278. In every ultimate there are discrote de grees in simultaneous order, 207, 208. De grees of altitude in their ultimates are in fulness and in power, 217-221. The spir itual ultimate separated from its higncr principles operates evil uses, 345. All things of the mineral kingdom are ulti mates, 65. See Primaries and Mediates. Understanding, the, is the receptacle of wisdom, 360; and of intelligence, 480. It is an organic form, or a form organized from the purest substances, 873. It is the light from which love sees, 406, 96. It may be in spiritual light, though the will may not be in spiritual heat, 244, It does not conduct the will, but only teaches ana shows it the way, 244. It docs not conjoin itself to the will, but the will conjoins iU- self to it, 410. Ilcorresponds to ih'o lungs, 882-384. Sec Will and T/tought. Union in One, whence it "proceeds, 15. Union of love with wisdom, and of wisdom with love, 85-37 ; of spiritual heat with spiritual light, and vicemrsa, 99. lieoipro- eal union makes unity, 35. Unity. — Eeciprocal union makes unity, 35. Universal, the, of all things is love and wisdom, 28. Universe, the, in general has been di vided into two worlds, the one spiritual and the other nalural, 163. The universe considered as to uses, is the image of God, 64, 169. All things in the universe are recipients of the Divine Love and Wisdom of God-Man, 53. Every thing which ex ists in the universe has a correspondence with every thing in man, 52. See the Con tents, Part 4. UBETERS.-Why there are two, 384. That on the right corresponds to the good of truth, and that on the left to the truth of good, 884. Uses. — Those things are called uses which, proceeding frora the Lord, are by creation in order, 298, 807, 816, 835, 886. All uses which are the ends of creation are in forms, 807. The use is as the soul, and the form of use as the body, 310. Use cor responds to good, and its forra to truth, 409. All uses are produced by the Lord through ultimates, 810. Every use in the created M THE DIVINE LOVE AND WISDOM. nniverse corresponds to the uses of man, 298. Evil uses have not been created by the Lord, but they are produced from hell, 836-348. All uses which are evil uses are in hell, and all those which are good iises are iu heaven, 839. All goods which exist in act arc named good nses, and all evils which exist in act are named evil uses, 836. How man may know whether the uses he performs are spiritual, or merely nalural, 426. To perforra uses, is to act with sin cerity, uprightness, and fldelity in the work which pertains to the office which we fill, 481. See 65-68 ; and the Contents, Parti. Uteeus. — Formation of man in the ute rus, 6, 365, 400. State of the infant in the uterus, 407, 410. The uterus is to the child what the earth is to the vegetable seed, 316. Vacuum, a, is nothing, 878, 29;9. Con versation of angels with Newton concern ing a vacuum, 82. "Vapobs. — Action which they produce on the blood, 420. Variety. — Whence proceeds the variety of all things in the created universe, 800, 155. Variety of things in general, and also of things in particular, 155. The varieties of love are indefinite, 868. Varieties pre sent an iraage of the infinite and eternal, 818. Variety obscures, 228. Vegetable Kingdom. — Forms of uses in that kingdom, 814. Eelation to man in each ..nd every thing of the vegetable king dom, 61. VEOETABLia. — Whence they have origi nated, and how they are produced, 340, 846| 851. There are in them degrees of both kinds, 225. Wonders whioh their production presents, 60, 61, 840. Streams of effluvia flow constantly from vegetables, 298. The vegetables which appear in the spiritual world are pure correspondences, 889. Vegetation. — How produced, 814. Veins, 899, 400, 408, 420. Vena Cava, 405, 412, 418, 415. Bronchial veins, 405, 407, 413. Pulmonary veins, 405, 407, 412, 418, 420. Veins correspond to the affec tions, and in the lungs to the affections of truth, 412, 420. Ventricles of the heart, why there are two, 884, 409. That on the right corre sponds to the good of truth, and that on the left to the trnth of good, 884. Eight ventricle, 405. Left ventricle, 401, 405, 420. Vertebb,si, 408. Vessels of the heart, 207, 899, 400, 412. The blood-vessels of the heart in the lungs correspond to the affections of truth, 405. "The air-vessels of the lungs correspond to perceptions, 412. Viscera, 207, 870, 878, 876, 877, 884, 885, 400, 401, 408, 410. Their composition, 190. The more interiorly the viscera are regard ed, the greater are the wonders therein discovered, and perfections according to discrete di^rees, 201. Visible Things, the, in the created uni verse testify that nature has not, and can- 198 not produce, anything, but that the Divine has produced and produces every thing from Himself, through the spiritual world, 849-857. Vivifioation. — Why it is said to be effect ed by the spirit of Jehovah, 100. Waters are intermediate powers, 178. In the spiritual world there arc waters, as well as in the natural, but they are spirit ual, 173-178. Ways in the spiritual world, 145. Weeks, iu the Word, signifles states, 78. West, in the Word, signifies love to wards the Lord decreasing, 121. In the spiritual world, those who are in an infe rior degree of love are in the west, 21. "Whole, the, exists from the parts, and parts subsist from the whole, 867. Will, the, is the receptacle of love, 860. It is the entire man, even as to his form, 403. The will and understanding are dis- tdnct from each otiier; Uke lovo and wis dora, 361. They are substance and form, and not abstractions ; they do not exist out of their subjects, which are substances, but they are the states of those subjects, 209, 42. They are organic forma, or forma organizea of'the purest substances, 873. They are so created that they may be dis tinctly two, but still may act as one in every operation and sensation, 395-397. The will conducts the understanding, and makes it act as one with it, 244. The will corresponds to the heart, 878. See the Contents, Part 5. Wind. — Why man believes that the soul or spirit is a wind, or something aerial, Uke the breath of the lungs, 888. Winter, in the Word, signifies the end of the Church,-78. Wisdom is the existere 6f life, derived from its esse, 14, 358, 868. It is nothing but the form of love, for love makes itself seen and known by wisdom, 858. It pro ceeds from love, and is its form, 868. It is the cause of which love is the end, and -ase the effect, 241. It does not produce love, but teaches how man ought to live, and the way in which he ought to walk, 244. Wisdom without love is like an ex istere without an esse ; it is like the light of winter, 189. It is the part of wisdom to do good from the affection of good, 428. See tho Contents, Part 5. See also Love. Wise. — He is caUed wise in the Word who does works, 220. Man will be judged, not by the wisdom of his speech, but by his Ufe, 418. Wolves. — Whence they have originated, 839. Wonders. — By the wonders -which he sees in nature, every one may confirm him self in favor of the Divine, if he wiU, 851- 856. Wonders which the instincts of ani mals present, 60. WoED, the. — "Why the Lord is called tha Word, 221. In the'Word are three senses, according to the three degrees — tbe celes tial, spiritaal, and natural, 221. INDEX. Word. — In each word of n 1'j.nguaa a there is sound, articulation, and serso, 2( ' »r. ,' .3 *^ '"T'USi^: 1 ' I ¦ l' V ?* :'." i* •I f ,J. - ¦ ¦•¦'il . » , I .11*, r''A\iffiW • * 'j _ • • '•••' 1 *• . ^ "¦ J'lii >M'qP