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ANGELIC WISDOM CONCERNING THE
DIVINE LOVE AND THE DIVINE WISDOM

ANGELIC WISDOM

CONCERNING

THE DIVINE LOVE

AND CONCERNING

THE DIVINE WISDOM

TRANSLATED FROM THE LATIN

EMANUEL SWEDENBORG Ml

SWEDENBORG SOCIETY, BRITISH AND FOREIGN
(instituted i8io)
36 BLOOMSBURY STREET, LONDON
1883

PREFATORY NOT E.
The present Translation is based upon the recommendations of
The Revision Committee or the Swedenboeg Society ; and
it is believed that' in technical respects those recommendations
have been fully carried out. In addition to this, fidelity to the
matter and manner of Swedenborg has governed the translation.
More remains to be done in the same direction even with this
small work. There are phrases which are still to be solved into
English idioms by the painstaking translators of the future.
But at present it has not seemed advisable to put idiomatic
English in the first place, and Swedenborg's forms of speech in
the second. There is temptation to do so. But whenever the
process has been attempted, the immediate result has shown
that some pregnant meaning has escaped in the altered phrase.
Swedenborg is ever clear and definite, and employs unusual
forms of speech only for unusual purposes. To convert these
forms into current English would void their intrinsic meaning.
A great part of the present work is of this unusual significance ;
being an expression of hitherto unknown spiritual things in the
imperfect vehicle of natural language ; and therefore, to corres
pond to the (.icjasion, the phraseology is unusual. The Latin
however is always felicitous and express, and the attempt has
been made to emulate it in this respect, and yet to carry it
over into an English as idiomatic as possible.
The apparent repetitions of Swede.nborg are inevitable sub
jects of a translator's thought. There is a temptation to

VI PREFATORY NOTE.
abbreviate these, and to leave some of them out. But the work
would lose in importance, and not gain in currency, by such
elimination. The iterations are a necessity and power of the
author. He is a heaven-enlightened teacher. He goes over
the new and old lesson again and again to those who will hear
him. It is not an easy lesson to learn, though the reader may
think he takes it in at once. For it is impossible to exhaust its
significance. And each time it is repeated, some seed of it
may germinate, or some willing and affectionate part of the
mind may be opened to living perception in place of a literal
acquiescence. In the present work, however, the reader may bear in mind,
that the propositions from beginning to end stand in a sequence
in the Divine order, and are put" demonstratively so as to
depend upon each other. Hence as in mathematical series
there is constant reference to former propositions, which are the
quarry out of which the later propositions are built. The
re-occurrence of principles, their constant statement in such
case, is not repetition, but the required food of demonstration.
There is no sameness in it, for the truth comes back on each
occasion with a distinct purpose to be built into a new and
extending spiritual edifice.
It is difficult to speak of language alone in introducing to
some new readers, and to many old ones, so important a work of
the Lord's New Church as the Angelic Wisdom concerning
THE Divine Love and concerning the Divine Wisdom of
Swedenborg. Yet it can be said that Swedenborg as a mere
writer, taken on his own ground of use and purpose, is unsur
passed in literature. Unimpaired in his simple statements lie
powers of righteousness for the regeneration of men, and
sublimities of spiritual revelation for opening the understanding.
The measured tread of the Writings, unheard by the world, and
perhaps only noticed by some readers as 'a mannerism, is the
march and discipline of the very truths of heaven. No writer

PREFATORY NOTE. vn
is so suggestive and edifying for those who can enter into the
affection of his works ; and no writer is so distasteful for those
who are averse to spiritual things. Each attitude of the will
and understanding is implied in the other.
The progressive adequate translation of Swedenborg's woiks
is a colossal undertaking, to be executed piece by piece in the
two countries where the English language prevails. Experience
shows that those works will repay any amount of capacity and
labour that is bestowed upon their rendering. It is a high
task, a task of great privilege, to contribute to usher them
gradually into our mother tongue. May the Lord fill them
with their own meaning for many minds in England and her
Dependencies, and in America.
J. J. GARTH WILKINSON.
RUDOLPH L. TAFEL.

October 4, 1883.

CONTENTS.

PART I.

So. 1

Love is the Life of ilau .......
God alone, consequently the Lord, is very Love, because He is very
Life ; and angels and men are recipients of life ... 4
The Divine is not in space . . . 7
God is Very Man ... .11
Esse and Existere in God Man are distinctly one . . 14
In God Man infinite things are distinctly one .... 17
There is one God Man from Whom all things are . . 23
The Divine Essence itself is Love and Wisdom . . . . 2S
The Divine Love is of the Divine Wisdom, and the Divine Wisdom is
of the Divine Love ...... ;51
The Divine Love and the Divine Wisdom is substance and it is form 40
The Divine Love and the Divine Wisdom are Substance and Form in
itself, thus Very Reality and the One Only Reality . . 4i
The Divine Love and the Divine Wisdom cannot otherwise than be aud
exist in others created by itself ..... 47
All things in the universe ha\ e been created by the Divine Love and
the Divine Wisdom of God Man . . . 52
All things in the created universe are recipients of the Divine Love
aud the Divine Wisdom of God Man . . . .65
All things which are created in a certain image have relation to man . 61
The uses of all things which are created ascend by degrees from the
last things to man, and by man to God the Creator, from Whom
they are . . . . 65
The Divine fills all the spaces of the universe apart from space . 69
The Divine is in all time apart from time . . . .73
Tlie Divine is the same in the greatest things and in the^ least things . 77

PART IL
The Divine Love and the Divine Wisdom appear in the spiritual world
as a sun ........ 83
Heat and light proceeds froni the sun which exists from the Divine
Love and the Divine Wisdom .... 80

CONTENTS.

No.

That sun is not God, but it is the proceeding from the Divine Love and
the Divine Wisdom of God Man ; the same is the case with the
heat and light from that sun ..... 93
Spiritual heat and light, because they proceed from the Lord as a sun,
make one, as His Divine Love and Divine Wisdom make one . 99
The sun of the spiritual world appears in a middle altitude, distant
from the angels, as the sun of the world appears distant from men 103
The distance between the sun and between the angels in the spiritual
world is an appearance according to the reception of the Divine
Love and the Divine Wisdom by them .... 108
The Angels are in the Lord, and the Lord in them ; and because the
Angels are recipients, the Lord alone is heaven . . . 113
In the spiritual world the east is where the Lord appears as a sun, and
the remaining quarters result accordingly . . . .119
The quarters in the spiritual world are not from the Lord as a sun, but
they are from the angels according to reception . . . 124
The Angels constantly tum their faces to the Lord as a sun, and thus
have the south to the right, the north to the left, and the west at
the back ........ 129
All the Interiors both of the mind and the body of angels are turned to
the Lord as a sun . . , . . . .135
Every spirit, whatever his quality, turns in like manner to his ruling
love ......... 140
The Divine Love and the Divine Wisdom which proceed from the Lord
as a sun, and make heat and light in heaven, is the proceeding
Divine, which is the Holy Spirit ..... 146
The Lord created the universe and all things belonging to it by means
of the sun which is the first Proceeding of the Divine Love and the
Divine Wisdom ....... 151
The sun of the natural world is pure fire, and hence dead, and nature
because it derives origin from that sun, is dead . . . 157
Without two suns, the one living and the other dead, there can be no
creation ........ 163
The end of creation exists in ultimates, which end is, that all things
may return to the Creator, and that there may be conjunction . 167

PART III.
In the spiritual world there are atmospheres, waters and earths, as in
the natural world ; but the former are spiritual, whereas the latter
are natural ........ 173
There are degi-ees of love and wisdom, and hence degrees of heat and
light, also degrees of atmospheres. ..... 179
Degrees are of twofold kind, degrees of altitude and degrees of latitude 184
The degrees of altitude are homogeneous, and one is from the other in
series, like end, cause, and etiect . . . . .189
The first degree is all in all things of the following degrees . . 195
All perfections increase and ascend with degrees and according to them 199

CONTENTS. xi
T . , , „ No.
m successive order the first degree makes the highest, and the third
the lowest ; but in simultaneous order the first degree makes the
innermost, and the third the outermost .... 205
The ultimate degree is the complex, continent and basis of the prior
degrees ........ 209
The degrees of altitude are in fulness and in power in their ultimate
degree ........ 217
There are degrees of both kinds in the greatest and in the least of all
tilings that are created ...... 222
There are three infinite and uncreated degrees of altitude in the Lord,
and there are three finite and created degrees in man . . 230
These three degrees of altitude are in every man by birth, and they can
be opened successively, and as they are opened, the man is in the
Lord, and the Lord in the man . • . . . 236
Spiritual light flows in with man through the three degrees, but not
spiritual heat, excepting in so far as the man shuns evils as sins,
and looks to the Lord ...... 242
If the higher degree, which is the spiritual, is not opened with man, he
becomes natural and sensual ..... 248
I. What the natural man is, and what the spiritual man . 251
II. The character of the natural man with whom the spiritual
degree is opened ...... 252
III. The character of the natural man with whom the spiritual
degree is not opened, but still not closed . . . 253
IV. The character of the natural man with whom the spiritual
degree is entirely closed ..... 254
V. The nature of the distinction between the life of a merely
natural man and the life of a beast .... 255
The natural Degree of the human mind, considered in itself, is con
tinuous, but by correspondence with the two higher degrees, while
it is elevated, it appears as if it were discrete . . . 256
Because the natural mind is the covering and continent of the higher
degrees of the human mind, it is reactive ; and if the higher degrees
are not opened, it acts against them, but if they are opened, it acts
with them ........ 260
The origin «f evil is from the abuse of the faculties which are the
proper faculties of man, namely, rationality and liberty . . 264
I. A bad man enjoys these two faculties equally with a good
man ........ 266
n. A bad man abuses these faculties to confirm evils and falsities
and a good man uses them to confirm goods and truths . 267
III. Evils and falsities confirmed with man are permanent, and
come to be of his love and life .... 268
IV. Those things which have come to be of the love and thereby
of the life are engendered in the offspring . . . 269
V. All evils and their falsities, both the ingenerate and the super
induced, reside in the natural mind .... 270
Evils and falsities are in all opposition against goods and truths,
because evils and falsities are diabolical and infernal, and goods
and truths are divine and heavenly .... 271

Xll CONTENTS. No.
I. The natural mind which is in evils and thereby in falsities, is
a form and image of hell . . . . 273
II. The natural mind which is a form or image of hell, descends
through three degrees .... . 274
III. The three degrees of the natural mind which is » form
and image of hell, are opposite to the three degrees of
the spiritual mind which is a form and image of heaven . 275
IV. The natural mind which is a hell, is in all opposition against
the spiritual mind which is a heaven .... 276
All things which are of the three degrees of the natural mind are
included in the works which are done by the acts of the body 277

PART IV.
The Lord from Eternity, who is .Jehovah, created the universe aud all
things thereof from Himself, and not from nothing . . 282
The Lord from Eternity, that is, Jehovah, could not have created the
universe and all things thereof unless he were a man . . 285
The Lord from Eternity, that is, Jehovah, produced from Himself the
smi of the spiritual world, aud out of it created the universe, and
all things ol it . . . . . . .290
There are three things iu the Lord wliicii are the Lord, the Divine of
Love, the Divine of Wisdom, and the Divine of Ube ; and these
three are presented in appearance outside the sun of the spiritual
world, the Divine of Love by heat, the Divine of Wisdom by Hght,
and the Divine of Use by atmosphere, which is the continent . 296
The Atmospheres, which are three in both worlds, the spii'itual and
the natural, in their ultimates cease into substances and matters of
the nature of those in earths ... . 302
In the sulistances and matters of which earths consist,, there is nothing
of the Divine in itself, but still they are from the Divine in itself 305
All uses, as ends of creation, are in forms, and they get forms from
substances and matters such as exist in earths . . . 307
I. In earths there is an effort to produce uses in forms, or forms
of uses ... . 310
II. In all forms of uses there is a certain image of creation . 313
III. In all forms of uses there is a certain image of man . 317
IV. In all forms of uses there is a certain image of the Infinite
and the Eternal . . .318
All things of the created universe viewed from i;ses resemble man in
an image ; and this testifies that God is a Man 319
All things which are created by the Lord are uses ; and they are uses
in that order, degree and respect in which they are related to man,
and through man to the Lord, their Origin . . . 327
Uses for sustaining the Body . . . . 33 1
Uses for perfecting the Rational ..... 332
Uses for receiving the Spiritual from the Lord . 333

CONTENTS. xiu

No.

Evil uses have not been created by the Lord, but originated together
with hell ........ .336
I. What is meant by evil uses on the earth . . . 338
II. All the things that are evil uses are in hell, and all the things
that are good uses are in heaven . . . 339
III. There is continuous influx from the spiritual world into the
natural ....... 340
IV. Influx out of hell operates those things that are evil uses in
places where there are things that correspond 341
V. The spiritual ultimate separated from its higher [degree]
produces this result ..... 345
VI. There are two forms on which the operation by influx takes
place, the vegetable form and the animal form . 346
VII. Both these forms with existence receive the means of propa
gation . . .... 347
The visible things iu the created universe testify, that nature has pro
duced nothing, and does produce nothing, but that the Divine out
of itself, and through the spiritual world, produces all things , 349
\

PART V.
Two receptacles and habitations for Himself, which arc called the WiU
and the Understanding, have been created and formed by the
Lord with man ; the Will for His Divine Love, and the Under
standing for His Divine AVisdom .... ,358
The will and the understanding, which are the receptacles of love and
wisdom, are in the brains, in the whole and in every part of them,
aud therefore in the body, in the whole and in every part of it 362
I. Love and wisdom, and therefore the will and the understand
ing, make the very life of man .... 363
II. The life of man is in the brains in principles, and in the body
in principiates ..... . 365
III. Such as the life is in principles, such it is in the whole and
in every part of it .... 366
lA'. The life through these principles is in the >vhole from every
part, and in every part from the whole . . 367
V. Such as the love is, such is the wisdom, and therefore such is
the man .... 368
There is a correspondence of the ^i ill with the heart, and of the under-
Standing with the lungs ... . . 371
I. All things of the mind are referrible to the will and the
understanding, and all things of the body to the heart and
the lungs . . .... 372
II. There is a correspondence of the will and the understanding
with the heart and the lungs, and therefore a correspondence
of all things of the mind with all things of the body 374
III. The will corresponds to the heart .... 373
iV; The understanding corresponds to the lungs . . 382

xiv CONTENTS.

V. Many arcana concerning the will and the understanding, and
also concerning love and wisdom, may be discovered through
this correspondence . . . . . . 385
VI. The mind of man is his spirit, and the spirit is a man, and
the body is the external through which the mind or spirit
feels and acts in its world ..... 386

VII. The conjunction of the spirit of man with the body is through
the correspondence of his will and understanding with his
heart and lungs, and disjunction by non-corresponden»e
All the things which can be known of the wiU and the understanding.
or of love and wisdom, thus which can be known of the soul of man,
may be known from the correspondence of the heart with the will
and of the understanding with the lungs

390

394
399

I. The love or will is the very life of man
II. The love or will presses on continually into the human form,
and into all the things which are of the human form . 400
III. The love or will is not able to do anything through its
human form apart from marriage with the wisdom or
understanding ...... 401
IV. The love or will prepares a house or bridal bed for the
future wife, whicli is the wisdom or understanding . 402
V. The love or will also prepares all the things in its human
form, that it may be able to act conjointly with the
wisdom or understanding ..... 403
VI. After the nuptials, the first conjunction is through the
affection of knowing, from which springs the affection of
truth ...... 404
VII. The second conjunction is through the affection of imder-
standing, from which springs the perception of truth . 404
VIII. The third conjunction is through the affection of seeing the
truth out of which thought arises .... 404
IX. Through these three conjunctions the love or wiU is in its
sensitive life and in its active life .... 40S
X. The love or will introduces the wisdom or understanding
into all the things of its house .... 408
XL The love or will does nothing excepting in conjunction
with the wisdom or understanding . . . 409
XIL The love or will conjoins itself to the wisdom or under
standing, and brings it to pass that the wisdom or under
standing is reciprocally conjoined .... 410
XIII. The Wisdom or understanding, out of the potency given
to it by the love or will, is able to be elevated, and to
receive those things which are of light from heaven, and
to perceive them ...... 413
XIV. The love or will in like manner is able to be elevated and
to receive those things which are of heat from heaven, if
it loves wisdom, its spouse, in that degree . . 414
XV. Otherwise the love or will drags back the wisdom or under
standing from its elevation, to act in unison with it . 416
XVI. The love or will is purified by wisdom in the understanding
if they are elevated together . . . .419

CONTENTS.

xv

No.
XVII. The love or wiU is defiled in the understanding, and by it,
if they are not elevated together .... 421
XVIII. The love purified by the wisdom in the understanding
becomes spiritual and celestial .... 422
XIX. The love defiled in the understanding and by it becomes
natural, sensual and corporeal .... 424
XX. The faculty of understanding which is called rationality,
and the faculty of acting which is caUed liberty, still
remain ....... 425
XXI. Spiritual and celestial love is love towards the neighbour
and love to the Lord ; and natural and sensual love is the
love of the world and the love of self . . . 426
XXII. The case is similar with charity and faith, and with their
conjunctions, as it is with the will and the understand
ing, and with their conjunction .... 427
The initiament of man as it is by conception .... 432

ANGELIC WISDOM CONCERNING THE
DIVINE LOVE.
PART I.
1. Love is the life of man. Man knows that there is such
a thing as love, but does not know what love is. He knows that
there is such a thing as love from common conversation, as from
expressions like these : such a person loves me, a king loves his
subjects, and the subjects love the king, a husband loves his
wife, and a mother her children, and conversely ; further, such
and such a person loves his country, his fellow-citizens, his
neighbour; and likewise speaking of things abstractedly from
person, as when it is said a person loves this or that thing.
Nevertheless, although love is such a universal expression in
every-day conversation, scarcely any one knows what love is.
In meditating on the subject, on account of not being able to
form to himself any idea of thought respecting it, a person says
either that it is not anything, or that it is merely something
flowing in from sight, hearing, touch, and social intercourse, and
in this manner affecting. He is altogether ignorant of the fact
that love is his very life ; not only the general life of his whole
body, and the general life of all his thoughts, but also the life of
all the singulars thereof. A wise man is able to perceive this
from queries like these : If you remove the affection belonging
to love, are you then able to think anything, and are you able
to do anything ? Do not thought, speech, and action grow cold
in proportion as the affection belonging to love grows cold ? And
do they not grow warm in proportion as the affection belonging
to love grows warm ? The wise man, however, perceives this,

2 ANGELIG WISDOM GONGERNING
not from the knowledge that love is the life of man, but from
his experience that these things happen so.
2. No one knows what the life of man is, unless he knows that
it is love. If this is not known, one person may believe that a
man's life consists merely in perceiving with the senses and in
acting, and another that it consists in thinking; when yet
thought is the first effect of life, and sensation and action are
the second effects of life. Thought is here said to be the first
effect of life, yet there is thought which is interior, and again
interior ; and thought which is exterior, and again exterior.
Inmost thought, which is the perception of ends, is actually
the first effect of life. But of these things hereafter, when
the degrees of life are considered.
3. Some idea of love, as being the life of man, may be obtained
from the heat of the sun in the world. It is well known that this
heat is a kind of common life to all the vegetations of the earth.
For when this heat arises, as is the case in spring time, plants
of every kind spring from the soil ; they deck themselves with
leaves, afterwards with blossoms, and at last with fruits, and thus
live in a certain sense. But when the heat retires, as is the case
in the time of autumn and winter, the plants are stripped of
these signs of their life, and thej^ wither. The case of love
with man is like this ; for heat and love mutually correspond
to each other ; wherefore also love is warm.
4. God ALONE, CONSEQUENTLY THE LORD, IS VERY LoVE,
BECAXJSE He is very Life; and angels and men are re
cipients OF LIFE. In the treatises on "Divine Providence"
and on " Life " this will be abundantly illustrated ; here we shall
only state that the Lord who is the God of the universe, is
uncreate and infinite, whereas man and angel are created and
finite. The Lord also, because he is uncreate and infinite, is very
Esse which is called Jehovah, and He is Very Life or Life in itself.
No man can be created immediately from the Uncreate, the
Infinite, from very Esse and very Life, because the Divine is one
and indivisible; but man must be created from created and finited

THE DIVINE LOVE. <>
things which have been so formed that the Divine can be in
them. Since men and angels are such, they are recipients of life.
If any man therefore allows himself to be so far led astray in
thought as to believe that he is not a recipient of life, but life,
he cannot be withheld from the thought that he is God. The fact
that a man does feel as if he were life, and thence believes that
he is, arises from fallacy; for the principal cause is not per
ceived otherwise in the instrumental cause 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 also hath He given to
the Son to have life in Himself" (v. 26). He declares also that
he is "Life itself" (John xi. 25; xiv. 6). Now since life and
love are one, as appears from what has been said above, nos. 1,
2, it follows that the Lord because He is life itself, is love itself.
5. But in order that this may strike the understanding, be it
known absolutely, that the Lord, because He is love in its own
very essence, that is, Divine love, appears before the angels in
heaven as a sun, and that from that sun proceed heat and light,
and that the heat thence proceeding in its essence is love, and
the light thence proceeding in its essence is wisdom ; and that
the angels in proportion as they are recipients of that spiritual
heat and of that spiritual light, are loves and wisdoms ; not loves
and wisdoms from themselves, but from the Lord. That spiritual
heat and that spiritual light not only flow in with the angels
and affect them ; but they also flow in with men and affect them
altogether in proportion as they become recipients; and they
become recipients according to their love of the Lord, and their
love towards the neighbour. This sun itself, this Divine love,
cannot create any one immediately from itself by its heat and
by its light ; for in that case he would be love in its essence,
which is the Lord Himself: but it can create from substances
and matters so formed that they are able to receive heat itself
and light itself: comparatively as the sun of the world by its
heat and light cannot produce germinations in the earth
immediately, but from the matters of the soil in which it can be
present by its heat and light, and cause vegetation. In the

4 ANGELIG WISDOM GONGERNING
work on "Heaven and Hell," nos. 116 to 140, it may be seen
that the Divine love of the Lord aj)pears in the spiritual world
as a sun, and that the spiritvial heat and the spiritual light
from which the angels derive love and wisdom, proceed from it.
6. Since then 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 a conception of the first and purest
form receptible of life ; to which form, as a stamen or initia
ment, are successively added in the womb substances and
matters in forms adapted to the reception of life in its order
and in its degree.
7. The Divine is not in space. That the Divine, namely,
God, is not in space, although the Divine is omnipresent and
with every man in the world, and with every angel in heaven,
and with every spirit under heaven, cannot be comprehended by
a merely natural idea, but may by a spiritual idea. It cannot be
comprehended by a natural idea, because there is space in that
idea ; for it is formed out of such things as are in the world ;
and in each and all of these things, which strike the eye, there
is space. Everything great and small there is of space ; every
thing long, broad, and high there is of space ; in short every
measure, figure and form there is of space. It has therefore
been said that by a merely natural idea it cannot be compre
hended that the Divine is not in space, M'hen it is said that it
is everywhere. A man, nevertheless, may comprehend this by
natural thought, provided he admits into it something of
spiritual light. We shall therefore first of all say something
concerning the spiritual idea, and the thought therefrom. A
spiritual idea does not derive anything from space, but it derives
its all from state. State is predicated of love, of life, of wisdom,
of the affections, of the joys which are thence ; in general it is
predicated of good and of truth. A truly spiritual idea of these
things has nothing in common with space; it is higher, and
beholds the ideas of space under it, as heaven beholds the earth.
But as angels and spirits see with eyes equally as men in the

THE DIVINE LOVE. S
world, and objects cannot be seen except in space, therefore in
the spiritual world where angels and spirits are, spaces appear
similar to the spaces on earth ; and yet they are not spaces, but
appearances. Thus they are not fixed and settled as on earth ;
they can be lengthened and shortened ; they can be changed
and varied ; and so because they cannot be determined by
measure, they cannot in that world be comprehended by any
natural idea, but only by a spiritual idea. And the spiritual
idea concerning the distances of space is the same as concerning
the distances of good or the distances of truth, which are
affinities and similitudes according to their states.
8. It may appear from these premises, that by a merely
natural idea a man cannot comprehend that the Divine is
everywhere, and yet not in space ; and that angels and spirits
comprehend this clearly; consequently that a man also may,
provided he admits into his thought something of spiritual
light. The reason why a man may comprehend this is, that it
is not his body which thinks, but his spirit, consequently not
his natural, but his spiritual [part].
9. The reason, however, why many do not comprehend this
is, that they love the natural, and therefore are not willing to
raise the thoughts of their understanding above the natural into
spiritual light ; and they who are not willing to do so, cannot
help thinking from space, even concerning God ; and to think
of God from space, is to think from the extense of nature. This
has to be premised, because without a knowledge and some
perception that the Divine is not in space, not anything can be
understood concerning the Divine Life which is Love and
Wisdom, which are the subjects here treated of; and hence
little, if anything, concerning the Divine Providence, Omnipres
ence, Omniscience, Omnipotence, Infinity and Eternity, which
will be treated of in their series.
10. It has been stated that in the spiritual world there
appear spaces, equally as in the natural world ; consequently also
distances ; but that these distances are appearances according to
spiritual affinities which are of love and wisdom, that is, of

6 ANGELIG WISDOM GONGERNING
good and truth. Hence it is that although the Lord is every
where in the heavens with the angels. He nevertheless appears
high above them as a sun. And inasmuch as the reception of
love and wisdom causes affinity with Him, therefore those
heavens where the angels by virtue of their reception are in a
closer affinity, appear nearer to Him, than those where they are
in a more remote affinity. Hence also it is, that the heavens,
of which there are three, are distinct from each other, and like
wise the societies of each heaven ; and, further, that the
hells under them are remote according to the rejection of love
and wisdom. The same is the case with men, in whom and
among whom the Lord is present throughout the whole earth ;
and indeed solely from this cause, that the Lord is not in
space. 11. God is Very Man. In all the heavens there is no other
idea of God, than the idea of a man; the reason is that heaven as
a whole, and in every 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 ; wherefore it is im
possible for the angels to think of God otherwise. Hence it is
that all those in the world who are conjoined with heaven, when
they think interiorly in themselves, that is, in their spirit, think
of God in a like manner. From this cause that God is a Man,
all angels and all spirits in the perfect form are men. The
form of heaven effects this, which in its greatest and in its least
things is like itself That heaven in the whole and in every
part is in form as a man may be seen in the work on " Heaven
and Hell," nos. 59 to 87 ; and that thoughts proceed according
to the form of heaven, nos. 203, 204. From Genesis i. 26, 27,
it is known that men were created after the image and likeness
of God. It is also known that God appeared to Abraham and
to others as a man. The ancients, from the wise to the simple,
did not think of God otherwise than as of a man, and at last,
when they began to worship a plurality of gods, as at Athens
and Rome, they worshipped them all as men. What is here

THE DIVINE LOVE. 7
said may be illustrated by the following, which has been pub
lished before in a certain small treatise: "The Gentiles, especially
the Africans, who acknowledge and worship one God, the Creator
of the universe, entertain concerning God the idea of a man ;
they say that no one can have any other idea of God. When
they hear that a number of persons entertain the idea of God
as of a little cloud in mid-air, they ask where such persons are ;
and on being told that they are among the Christians, they
declare it to be impossible. They receive as a reply, however,
that this idea of theirs arises from the fact that God in the
Word is called a spirit ; and of a spirit, they entertain no other
idea than as of a particle of cloud ; not knowing that every spirit
and every angel is a man. An examination, nevertheless, was
made, whether their spiritual idea was like their natural idea,
and it was found that it is unlike with those who acknowledge
the Lord interiorly as the God of heaven and earth. I heard a
certain priest from among the Christians say that no one can
have an idea of a Divine Human ; and I saw him taken about
to various Gentile nations, and successively to such as were more
and more interior, and from them to their heavens, and at length
to the Christian heaven ; and everywhere a communication was
granted to him of their interior perception concerning God, and
he observed that they had no other idea of God than the idea
of a man, which is the same as the idea of a Divine Human."
12. The idea of the common people in the Christian world
concerning God is as of a man, because God in the Athanasian
doctrine of the Trinity is called a Person. But those who are
more sapient than the common people pronounce God to be
invisible. This they do because they cannot comprehend how-
God, as a man, could have created heaven and earth, and,
further, how He can fill the universe with His presence, besides
a number of other things which cannot enter the understanding
so long as it is not known that the Divine is not in space.
Those, however, who approach the Lord alone think of a Divine
Human, and thus of God as a man.
13. How very important it is to have a correct idea of God

8 ANGELIG WISDOM GONGERNING
may appear from this consideration, that the idea of God con
stitutes the inmost of thought with all who have any religion,
for all things of religion and all things of worship have respect
to God. And as God is universally and singularly in all
things of religion and of worship, therefore, unless there be a
just idea of God, there cannot be any communication with the
heavens. Hence it is that every nation in the spiritual world
has its place allotted in accordance with its idea of God as a
man; for in that idea, and in no other, is the idea of the
Lord. That the state of a man's life after death is according to
the idea of God affirmed within him, appears manifestly from the
opposite of this proposition ; namely, that the negation of God
constitutes hell, and, in the Christian world, the negation of the
Divinity of the Lord.
14. Esse and Existere in God Man are distinctly one.
Where Esse is there Existere is; the one cannot be apart from
the other. For by Existere, and not apart from it, Esse Is.
The rational [mind] comprehends this when it thinks whether
there can be any Esse which does not Exist ; and whether there
can be any Existere, except from ah Esse. And as the one is
possible with the other, and not apart from the other, it follows
that they are one, but distinctly one. They are distinctly one
like Love and Wisdom ; love also is Esse, and wisdom is Exis
tere ; for there is no love except in wisdom, nor any wisdom
except from love ; wherefore when love is in wisdom, then it
Exists. These two are such a one that they may be dis
tinguished indeed in thought but not in act, and because they
may be distinguished in thought and not in act, therefore it is
said that they are distinctly one. Esse and Existere in God
Man are also distinctly one, like soul and body. Soul is not
possible apart from its body, nor body apart from its soul. The
Divine soul of God Man is what is meant by the Divine Esse,
and the Divine Body is what is meant by the Divine Existere.
That the soul can exist apart from the body, and exercise thought
and wisdom, is an error springing from fallacies ; for every soul

THE DIVINE LOVE. 9
of man is in a spiritual body after it has cast off the material
coverings which it carried about in the world.
15. An Esse is not an Esse- unless it Exists, because prior to
this it is not in a form, and unless it is in a form it has no
quality; and that which has no quality is not anything. That
which Exists from an Esse makes one with the Esse on this
ground, that it is from the Esse. Hence there is a unition into one ;
and hence it is that the one is the other's mutually and recipro
cally, and that the one is all in all things of the other as in
itself. 16. From these considerations 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, He is God,
from whom all things are.
17. In God Man infinite things are distinctly one. It
is well known that God is infinite, for He is called the Infinite.
But He is called the Infinite because He is the Infinite. He is
not Infinite by virtue of this alone, that He is very Esse
and Existere in Himself, but because there are Infinite things
in Him. The Infinite without Infinite things in Him, is not
Infinite except in name only. Infinite things in Him cannot be
said to be infinitely many, or infinitely all, on account of the
natural idea of many and of all ; for the natural idea of infinitely
many is limited, and of infinitely all is indeed unlimited, yet it
derives from limited things in the universe. A man, therefore,
on account of the natural idea which belongs to him, cannot
by sublimation and approximation come into perception of the
infinite things in God ; but an angel, because he is in the spiritual
idea, can by sublimation and approximation transcend the degree
of man, and yet he cannot attain to the thing itself.
18. Every one who believes that God is a Man, has the power
of affirming in himself, that there are Infinite things in God.
And because God is a Man, He has a body, and everything
belonging to the body; consequently He has a face, a breast, an
abdomen, loins, feet ; for apart from these He would not be a

10 ANGELIG WISDOM GONGERNING
Man. And having these, he has also eyes, ears, nostrils, mouth,
tongue ; and further, the organs which are within a man, as
the heart and the lungs, and the parts which depend on these,
all of which, taken together, make a man to be a man. In
the created man these parts are many, and regarded in their
tissue-works they are innumerable ; but in God Man they are
Infinite, nothing being wanting, and therefore to Him belongs
Infinite perfection. A comparison is made between the
Uncreate Jilan Who is God, and the created man, because God
is a Man, and it is said by Him that the man of this world was
created after His image and into His likeness (Gen. 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. Each society of heaven, be it large
or small, is so likewise ; hence also an angel is a man, for an
angel is a heaven in the least form. That such is the case may
be seen in the work on "Heaven and Hell," nos. 51 to 87.
Heaven in the whole, in the part, and in the individual, is in
such a form from the Divine which the angels receive ; for in
proportion as an angel receives from the Divine, in the same
proportion he is in the perfect form a man. Hence it is that
the angels are said to be in God, and God in them ; also, that
God is their all. The multitude of things in heaven cannot be
described ; and because the Divine makes heaven, and hence
these ineffably many things are from the Divine, it is clearly
evident that there are Infinite things in Very Man, who is God.
20. The same may be inferred from the created universe,
when this is regarded from uses and their correspondences : but
before this can be understood certain things must precede, which
will serve as illustrations.
21. Because there are Infinite things in God Man which
appear in heaven, in angel, and in man, as in a mirror; and
because God Man is not in space, as was shown above in nos.
7, 8, 9, 10, it may be seen and comprehended in a measure, how
God is able to be Omnipresent, Omniscient, and Omniprovident"

THE DIVINE LOVE. 11
and how, as a Man, He was able to create all things, and as a
Man is able to hold the things created by Himself in their order
to eternity.
22. That Infinite things are distinctly one in God Man, may
appear also as in a mirror from man. In man there are many
and innumerable things, as said above; but still the man is
conscious of them as a unity. By feeling he does not know
anything of his brains, of his heart and lungs, of his liver,
spleen and pancreas ; or of the innumerable things in his eyes,
ears, tongue, stomach, generative organs, and the rest of his
interiors; and because by feeling he is not cognizant of these
things, he is to himself as one. The reason is that all these
things are in such a form, that not one of them can be absent ;
for he is a form recipient of life from God Man, as was shown
above, nos. 4, 5, 6. From the order and connection of all things
in such a form, a sense, and thence an idea, is presented, as if
there were not many and innumerable things, but as it were
one thing. From this it may be concluded that the many and
innumerable things which in man constitute as it were a one,
in Very Man who is God, are distinctly, yea, most distinctly, one.
23. There is one God Man from Whom all things
ARE. All things of human reason conjoin, and as it were
concentre in this, that there is one God, the Creator of the
universe ; wherefore a man, who has reason, from the common
principle of his understanding, does not think otherwise, nor can
think otherwise. Tell any man of sound reason that there are
two Creators of the universe, and you will be sensible of his
repugnance, and this, perhaps, from the mere sound of the
phrase in his ear : whence it appears that all things pertaining
to human reason conjoin and concentre in this, that God is one.
There are two causes why this is so. The first is, that the very
faculty of thinking rationally, viewed in itself, is not man's, but
is God's with him ; upon this faculty depends human reason in
general, and this general ground causes the man to see this
[that God is one] as from himself. The second cause is, that

12 ANGELIG WISDOM GONGERNING
man by that faculty either is in the light of heaven, or derives
the general ground of his thought from thence, and it is a
universal of the light of heaven that God is one. It is other
wise if the man by that faculty should have perverted the
lower parts of his understanding ; such a man indeed possesses
that faculty, but by the twist in his lower parts he turns it
in another direction. Hence his reason becomes unsound.
24. Every man, although he be ignorant of it, thinks of a
body of men as of a man. He, therefore, at once perceives the
case when it is said that the king is the head, and that the sub
jects are the body ; and also, further, when it is said that this
and that person is of such a quality in the general body, that is,
in the kingdom. As it is in the body politic, so also it is in the
body spiritual : the body spiritual is the Church ; its head is
God Man. Hence it is plain what the appearance of the Church
as a man would be in this perception, if the one God, the
Creator and Sustainer of the universe, should not be thought of,
but instead of one, several gods. The Church in this perception
would appear as one body with several heads upon it ; thus not
as a man, but as a monster. Should it be said that these heads
had one essence, and that thus together they make one head, no
other idea could result thence, than either that the one head
had several faces, or that the several heads had one /ace ; and
so the Church in the perception would be presented as deformed ;
when yet the one God is the head, and the Church is the body,
which acts under the command of the head, and not from itself ;
as is also the case in man. Hence also it is, that in one kingdom
there is only one king ; for several kings would rend it asunder,
but one can hold it together.
25. The same would be the case with the Church scattered
throughout the whole globe, which is called a communion,
because it is as one body under one head. It is w^ell known
that the head rules the body under it at its beck and nod ; for
the understanding and the will reside in the head, and from the
understanding and the will the body is acted upon ; and this, to
such an extent, that the body is only obedience. The body

THE DIVINE LOVE. 13
cannot do anything except from the understanding and the will
in the head; and so also the man of the Church cannot do
anything except from God. It appears as if the body acts from
itself; for instance, as if the hands and feet in acting move
themselves of themselves, and as if the mouth and tongue in
speaking perform their vibrations of themselves ; when yet they
do nothing whatever of themselves, but from the affection of
the will, and thence from the thought of the understanding, in
the head. Consider now if one body had several heads, and if
each head were empowered to act from its own understanding and
its own will, whether the body could subsist. Unanimity, such
as results from one head, would be impossible among several
heads. As it is in the church, so it is in the heavens which
consist of myriads of myriads of angels ; unless they all and each
looked to one God, one would fall away from the other, and
heaven would be dissolved. Wherefore, if an angel of heaven
only thinks of several gods, he is at once separated ; for he is
cast out into the uttermost boundary of the heavens, and falls
down. 26. As the universal heaven and all things of heaven have
relation to one God, therefore angelic speech is of such a nature,
that by a certain unison flowing from the unison of heaven it
terminates in one ; a sign that it is impossible for them to think
otherwise than of one God ; for the speech is from the thought.
27. What person is there of sound reason who can help per
ceiving that the Divine is not divisible ? and, further, that a
plurality of Infinites, of Uncreates, of Omnipotents, and of Gods,
is not possible. If another person who has not that reason should
say that a plurality of Infinites, of Uncreates, of Omnipotents,
and of Gods is possible, provided they have one and the same
essence, and that by this means we have one Infinite, Uncreate,
Omnipotent, and God, — is not one and the same essence one
identity (idem) ? and one identity is not possible among several.
If it should be said that one is from the other, then he who is
from the other is not God in himself; and yet God in himself
is God from whom all things are ; see above, no. 16.

14 ANGELIG WISDOM GONGERNING
28. The Divine Essence itself is Love and Wisdom.
If you gather together all things whatever that you know, and
submit them to the insight of your mind, and if in some eleva
tion of spirit you inquire what the universal of them all is, you
cannot conclude otherwise than that Love and Wisdom are the
universal. For these two are the essentials of all things of a
man's life ; everything civil, everything moral, and everything
spiritual belonging to man depends upon these two, and apart
from these two is not anything. The same is the case mth
all things belonging to the life of the composite Man, who is,
as said above, society, kingdom and empire, the church, and
also the angelic heaven in a larger and smaller form. Take
away love and wisdom from these, and think whether they be
anything, and you will find that apart from them as sources
they are nothing.
29. No one can deny that in God, Love, and at the same time
Wisdom, are in their very essence : for God loves all from Love
in Himself, and He leads all from Wisdom in Himself The
created universe also, regarded from order, is so full of wisdom
from love, that you would say that all things in the complex
are that very wi-sdom : for indefinite things are in such order,
successively and simultaneously, that taken together they fonn
a one. For this cause it is, and no other, that they can be held
together and conserved in perpetuity.
30. Because the Divine Essence itself is Love and Wisdom, man
has two faculties of life, from one of which he has an understand
ing, and from the other he has a will. The faculty from which
he has understanding draws all its constituents out of the influx
of wisdom from God, and the faculty from which he has will
draws all its constituents out of the influx of love from God.
The fact that a man is not justly wise, and does not love rightly,
does not take away the faculties, but only closes them in; and
so long as they are closed in, the understanding indeed is
called understanding, and the will is called will, yet essentially
they are not understanding and will. If, therefore, these
faculties were taken away it would involve the destruction of

THE DIVINE LOVE. 15
everything human, all of which consists in thinking, and speak
ing from the thought, and in willing and acting from the will.
Hence it appears that the Divine resides with man in these two
faculties, which are the faculty of being wise, and the faculty of
loving ; that is, in the ability. That the power [of being wise
and] of loving resides in man, although he is not wise and does
not love as he has the power to be and to do, has been made
known to me by much experience, and will be abundantly
shown elsewhere.
31. It is because the Divine Essence itself is Love and Wisdom,
that all things in the universe have relation to good and to
truth; for all that proceeds from love is called good, and all that
proceeds from wisdom is called truth. But more of this hereafter.
32. It is because the Divine Essence itself is Love and Wisdom,
that the universe and all things in it, living as well as not living,
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 wisdom. But more of this also
hereafter. 33. From the Divine Love and from the Divine Wisdom, which
constitute the very Essence which is God, arise all affections and
thoughts with man ; the affections from the Divine Love, and
the thoughts from the Divine Wisdom ; aud all things of man in
general and in particular are nothing else than affection and
thought ; these two are as it were the sources of all things
of his life. All the delights and pleasantnesses of his life are
from them ; the delights from the affection of his love, and the
pleasantnesses from the thought thence. Now inasmuch as
man is created that he may be a recipient, and he is a recipient
in proportion as he loves God, and from love to God is wise ;
that is, in proportion as he is affected by those things which are
from God, and as he thinks from that affection ; it follows that
the Divine Essence, which is the creating power, is Divine Love
and Divine Wisdom.
34. The Divine Love is of the Divine Wisdom, and the

16 ANGELIG WISDOM GONGERNING
Divine Wisdom is of the Divine Love. That, the Divine
Esse and the Divine Existere in God Man are distinctly one,
may be seen above, nos. 14 to 16. And because the Divine
Esse is Divine Love, and the Divine Existere is Divine Wisdom,
therefore these in like manner are distinctly one. They are
said to be distinctly one, because love and wisdom are two dis
tinct things, yet so united that love is of wisdom, and wisdom
of love. Thus love IS in wisdom, and msdom exists in love ;
and as wisdom derives its Existere from love, as has been stated
above, no. 15, therefore also Divine Wisdom is Esse. From this
it follows that love and wisdom taken together are the Divine
Esse, but taken distinctly Love is called the Divine Esse, and
Wisdom the Divine Existere. Such is the angelic idea of the
Divine Love and the Divine Wisdom.
35. Since there is such a union of love and wisdom, and of
wisdom and love in God Man, the Divine Essence is one. For
the Divine Essence is Divine Love, because it is of the Divine
Wisdom, and it is Divine Wisdom, because it is of the Divine
Love. And since there is such a union of these, therefore also
the Divine Life is one : Life is the Divine Essence. Divine Love
and Divine Wisdom are one, because the union is reciprocal, and
reciprocal union causes oneness. Of reciprocal union, however,
more will be said elsewhere.
36. In every Divine Work also there is a union of love and
wisdom ; therefrom is its perpetuity, yea, eternity. If there
be more of Divine Love than of Divine Wisdom, or more of
Divine Wisdom than of Divine Love, in any created work, it
will not subsist, except in so far as the two are in it in an even
ratio ; whatever is in excess passes off.
37. The Divine Providence in the reformation, regeneration,
and salvation of men, participates evenly of the Divine Love and
of the Divine Wisdom. From an excess of Divine Love over
Divine Wisdom, or from an excess of Divine Wisdom over Divine
Love, man cannot be reformed, regenerated, and saved. Divine
Love wills to save all, but it cannot save except by Divine
Wisdom, and to the Divine Wisdom belong all the laws whereby

THE DIVINE LOVE. 17
salvation is effected ; and Love cannot transcend these laws, since
Divine Love and Divine Wisdom are one thing, and act in
union. 38. Divine Love and Divine Wisdom are understood in the
Word by Righteousness and Judgment, Di,vine Love by Right
eousness, and Divine Wisdom by Judgment ; wherefore in the
Word Righteousness and Judgment are applied to God. As in
David : " Righteousness and Judgment are the support of His
throne " (Ps. xcvii. 2) ; " Jehovah shall bring forth righteousness
as the light, and judgment as the noonday" (Ps. xxxvii. 6).
In Hosea, " I will betroth thee unto Me for ever in righteous
ness, and in judgment" (ii. 19). In Jeremiah: "I will raise
unto David a righteous branch, and he shall reign as a king,
and execute judgment and righteousness in the earth" (xxiii.
15). In Isaiah: "He shall sit upon the throne of David, and
upon his kingdom, to establish it in judgment and in righteous
ness " (ix. 7) ; " Jehovah shall be exalted, because He hath filled
tho earth with judgment and righteousness" (xxxiii. 5). In
David : " When I shall have learned the judgments of thy
righteousness. \ . . Seven times a day do I praise Thee, because of
the judgments of thy righteousness" (cxix. 7, 164). The same
is understood by Life and Light in John : " In Him was life,
and the life was the lightj of men " (i. 4). By Life in this
passage is understood the Divine Love of the Lord, and by
Light His Divine Wisdom. The same also is meant by Life
and Spirit in John, " Jesus said, the words which I speak unto
you are spirit, and they are life " (vi. 63).
39. In man love and wisdom appear as two separate things,
but still in themselves they are distinctly one thing, because
with man the wisdom is such as is the love, and the love is
such as is the wisdom. The wisdom which does not make one
with its love, appears as if it were wisdom, and yet it is not ;
and the love which does not make one with its wisdom, appears
as if it were the love of wisdom, although it is not ; for the one
must derive its essence and its life from the other reciprocally.
Love and wisdom appear as two separate things with man,
B

18 ANGELIG WISDOM GONGERNING
because with him the faculty of understanding may be elevated
into the light of heaven, but not the faculty of loving, except in
so far as the man does as he understands. Whatever, therefore,
of the apparent wisdom does not make one with the love of
wisdom, relapses into the love which does make one ; and this
may be a love not of wisdom, nay, it may be a love of insanity.
Thus a man may know from wisdom that he ought to do such
and such a thing, and yet he does not do it, because he does
not love it. In so far, however, as from love he does that which
is of wisdom, in so far he is an image of God.
40. The Divine Love and the Divine Wisdom is^ sub
stance AND it is form. The idea of men in general about
Love and about Wisdom is as of something flying and floating
in subtile air or ether ; or as of an exhalation from something of
the kind ; and scarcely any one thinks that they are really and
actually Substance and Form. Those who recognise that they
are Substance and Form still perceive the love and the wisdom
outside the subject as flowing forth from it ; and that which
they perceive outside the subject as flowing forth from it,
although to them flying and floating, they still call substance
and form ; not knowing that love and wisdom are the subject
itself, and that what they perceive outside of it as flying and
floating is merely the appearance of the state of the subject iu
itself. The reasons why this has not hitherto been seen are
several. One is, that appearances are the first things out of
which the human mind forms its understanding, and these
appearances the mind cannot shake off except by the investio-a-
tion of cause; and if the cause lies deep, the mind cannot
investigate it unless it keeps the understanding for a long time
in spiritual light ; but it cannot keep it long in tha.t light on
account of the natural light which continually draws it back
Nevertheless the truth is that love and wisdom are the real
: As Swedenborg looks upon the Divine Love and the Divine Wisdom .is
n^mler.-l"^ ""' '^ "^" *'^ ^'^'-^ '" *''^ ^'°^"'^^> ^^^ -* - the pTral

THE DIVINE LOVE. 19
and actual substance and form which constitute the subject
itself. 41. But because this is contrary to appearance, it may seem
as if it did not merit belief unless it be demonstrated ; and as it
can be demonstrated only by such things as a man can perceive
by virtue of the sense of his own .body, therefore by these things
it shall be demonstrated. A man has five external senses which
are called touch, taste, smell, hearing, and sight. The subject
of touch is the skin with which a man is encompassed : the very
substance and form of the skin cause it to feel the things applied
to it: the sense of touch is not in the things which are applied,
but it is in the substance and form of the skin, which are the
subject ; this sense is merely an affection of the subject from the
things applied. It is the same with taste ; this sense is only an
affection of the substance and form belonging to the tongue ;
the tongue is the subject. The same is the case with smell;
it is well known that odour affects the nostrils, and that it
is in the nostrils, and that it is au affection of them caused
by odoriferous particles touching them. It is the same with
the sense of 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 form ; that the hearing
is at a distance from the ear is an appearance. The same
is the case with sight : when a man sees objects at a distance,
it appears as if the sight were there ; and yet it is in the eye
which is the subject, and is likewise an affection of the subject.
Distance arises only from the judgment concluding about space
from intermediate things, or from the diminution and conse
quent obscuration of the object, an image of which is produced
interiorly in the eye according to the angle of incidence. Hence
it appears that sight does not go out from the eye to the object,
but that the image of the object enters the eye and affects its
substance and form. The case with hearing is the same as with
sight ; hearing also does not go out from the ear to catch the
sound, but the sound enters the ear and affects it. It may
appear from all this that the affection of the substance and form

20 ANGELIG WISDOM GONGERNING
which causes sense is not anything separate from the subject,
but only causes a change in it, the subject remaining the
subject then as before, and afterwards. Hence it follows that
sight, hearing, smell, taste, and touch, are not any volatile thing
effluent from their organs, but that they are the orgaris regarded
in their substance and form, and that when the organs are
affected sense takes place.
42. The same is the case with Love and Wisdom, with this
difference only, that the substances and forms which are love
and wisdom are not extant before the eyes like the organs
of the external senses. And yet no one can deny that those
things of love and wisdom which are called thoughts, per
ceptions, and affections, are substances, and forms, and that they
are not entities fiying and flowing out of nothing, or abstracted
from a real and actual substance and form, which are subjects.
For in the brain there are innumerable substances and forms in
which resides every interior sense which has relation to the
understanding and the will. That all the affections, perceptions
and thoughts there are not exhalations from these substances,
but that they are really and actually subjects which emit nothing
from themselves, but merely undergo changes according to the
waves of things, by which they are affected, can appear from
what has been said above concerning the external senses.
Concerning these waves which thus affect more will be said
below. 43. From all this it may now first be seen that the Divine
Love and the Divine Wisdom in themselves are Substance and
Form; for they are very Esse and Existere; and unless they were
such Esse and Existere as they are substance and form, they
would be mere imaginary entities, which in themselves are
nothing.
44. The Divine Love and the Divine Wisdom are Sub
stance AND Form in itself, thus Very Reality and the
One Only Reality. That the Divine Love and the Divine
Wisdom is Substance and Form has been confirmed just above •

THE DIVINE LOVE. 21
and that the Divine Esse and Existere is Esse and Existere
m itself, has also been said above. It cannot be said that
It IS Esse and Existere from itself, because this involves a,
beginning, and also a derivation from something in it which
must be Esse and Existere in itself But very Esse and Existere
in itself is from eternity. Very Esse and Existere in itself is also
uncreated, and everything created must needs be from an
Uncreate; and that which is created is also finite, and the finite
cannot exist excepting 'from the Infinite.
45. He who by some stretch of thought can keep in his mind,
and comprehend Esse and Existere in itself, will certainly also
follow and comprehend that it is the Very Reality, and One Only
Reality. Very Reality is said of that which alone is ; and one
only Reality of that from which every other thing is. Now
because this Very and this One Only is Substance and Form, it
follows that it is the very and the one only Substance and Form.
Because this very Substance and Form is Divine Love and Divine
Wisdom, it follows that it is the very and one only Love, and the
very and one only Wisdom ; consequently, that it is the very
and one only Essence, as well as the very and one only Life :
for Love and Wisdom is Life.
46. Hence it may appear how sensually, that is, how much
from the senses of the body and their darkness in spiritual things,
those men think who say that nature is from herself They
think from the eye and cannot think from the understanding.
Thought from the eye closes up the understanding, but thought
from the understanding opens the eye. These persons cannot
think anything concerning Esse and Existere in itself, and that
this is Eternal, Uncreate, and Infinite ; neither can they think
anything concerning life, except as a volatile thing going away
into nothing ; nor can they think differently of Love and Wisdom,
and in no wise that all things of nature are from them. Neither
can it be seen that all things of nature are from them, unless
nature be regarded from Uses in their series and in their order ;
and this, not from a few of its forms which are objects of the
eye alone. For uses can come from life only, and their series

22 ANGELIG WISDOM GONGERNING
and order from wisdom and love ; but forms are the continents
of uses. If, therefore, forms alone are regarded, not anything
of life can be seen in nature, still- less anything of love and
wisdom, consequently not anything of God.
47. The Divine Love and the Divine Wisdom cannot
otherwise than be and exist in others created by itself.
Loving self is not the essential of love, but loving others, and
being conjoined with them by love. The essential of love also
is to be loved by others, for thus conjunction is effected. The
essence of all love consists in conjunction, so also does its life,
which life is called delight, pleasantness, enjoyment, sweetness,
blessedness, happiness, and felicity. Love consists in this, that
one's own should be another's ; and feeling the delight of that
other as a delight in one's self, this is loving ; but feeling one's
own delight in another, and not that other's delight in one's self,
this is not loving ; for this is loving one's self, but the former
loving one's neighbour. These two kinds of love are diametrically
opposed to one another ; either kind of love indeed conjoins, and
it does not appear that loving one's own, that is, one's self in
another, disjoins, when yet it so disjoins, that in proportion as any
one has loved another in this manner, in the same proportion he
afterwards hates him. For that conjunction is dissolved suc
cessively of itself, and then the love becomes hatred in a like
degree. 48. Who that is capable of any insight into the essence of
love cannot see this ? For what does loving one's self, and not
another out of one's self, by whom one may be loved in return,
mean ? It means separation rather than conjunction. Con
junction of love is by reciprocity; and there is no reciprocity in
one's sel f alone. If there is supposed to be, it is from an imagined
reciprocity in others. Hence it appears that the Divine Love
must needs be and exist in others whom it may love, and by
whom it may be loved. If such a principle is in all love, it
must be most of all, that is, infinitely, in Love Itself.
49. With respect to God : for Him, loving and beino- beloved

THE DIVINE LOVE. 23
reciprocally is impossible in others in whom there is anything of
infinity, that is, anything of the essence and life of love in itself,
or anything of the Divine. For if there were in them any
thing of infinity, that is, of the essence and life of love in itself,
that is, of the Divine, God would not be loved by others, but
He would love Himself, since the Infinite, that is the Divine, is
single. If the Divine were in others. Very Reality would be in
them, and He Himself would be the love of self, of which not
the least trace can be in God ; because it is altogether opposed
to the Divine Essence. Wherefore [loving and being loved
reciprocally] must be in others in whom there is nothing of the
Divine in itself; that it has place in beings created from the
Divine will be seen below. But in order that it may have place,
there must be Infinite Wisdom, which must make one with
Infinite Love ; that is, there must be the Divine Love of the
Divine Wisdom, and the Divine Wisdom of the Divine Love,
concerning which, see above, nos. 34 to 39.
50. Upon the perception and knowledge of this mystery
depends the perception and knowledge of all things pertaining
to existence, that is, to creation, and also of all things pertain
ing to subsistence, that is, to preservation, by God ; thus of all
the works of God in the created universe. This will be treated
of in what follows.
51. But do not, I entreat you, confound your ideas with time
and with space, for in proportion to the presence of time and
space in your ideas when you read the following, you will not
understand it ; for the Divine is not in time and space. This
will be seen clearly in the continuation of this work, where
eternity, infinity, and omnipresence will be specifically treated of.
52. All things in the universe have been created by
THE Divine Love and the Divine Wisdom of God Man.
The universe in the greatest and least things, and in the first
and last things, is so full of Divine Love and Divine Wisdom,
that it may be defined as Divine love and Divine wisdom in an
image. That this is so, appears manifestly from the correspon-

24 ANGELIG WISDOM CONCERNING
dence of all things of the universe with all things of man. All
things in general and in particular which exist in the created
universe, have such a correspondence with all things of man m
general and in particular, that it may be said that man also is
a kind of universe. There is a correspondence of his affections,
and thence of his thoughts, with all things of the animal
kingdom ; of his will, and thence of his understanding, with all
things of the vegetable kingdom ; and 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 the spiritual
world there are all things which exist in the natural world in its
three kingdoms, and they are correspondences of affections and
thoughts, of the affections from the will and the thoughts from
the understanding, as well as of the ultimate or last things of
the life, of those who are there ; and both the latter and the
former appear around them in just such an aspect as that of the
created universe, with this difference, that their embodiment is
smaller. Hence it is plain to the angels, that the created universe
is an image representative of God Man, and that it is His Love
and Wisdom which in the universe are presented 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 substance
and form in itself, or life in itself, or love and wisdom in
itself; nay, 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 ; but
that which is from Him, inasmuch as it cames nothing with it
which is self-existent, is created and finite, and this represents
an image of Him from whom it is and exists.
53. Of things created and finite may be predicated esse and
existere, also substance and form, and even life, nay love and
wisdom, but all these are created and finite. The reason why
these attributes may be predicated here, is not that these sub
jects possess anything Divine, but that they are in the Divine,
and that the Divine is in them. For all that is created, in itself

THE DIVINE LOVE. 25
is inanimate and dead, but things are animated and made alive
by the fact that the Divine is in them, and that they are in the
Divine. 54. The Divine is not in one subject differently from what it
is in another, but one created subject is different from another,
for no two things can be the same, and hence each thing is a
different continent. On this account the Divine appears various
in its image. The presence of the Divine in things opposite
will be discussed in what follows.
55. All things in the created universe are recipients
OF THE Divine Love and the Divine Wisdom of God Man.
It is well known that all things of the universe in general and
in particular are created by God; hence the universe with all its
constituents in general and in particular is called in the Word
the work of the hands of Jehovah. The world in its complex is
said to have been created out of nothing, and concerning that
nothing an idea is entertained as of absolute nothing. From
absolute nothing, however, nothing is made, or can be made.
This is a self-evident truth. The universe, therefore, which is
an image of God, and hence full of God, could be created only
in God from God ; for God is Esse itself, and that which is, must
be from Esse. To create that which is from nothing which is
not, is a mere contradiction. Nevertheless, that which is created
in God from God is not continuous from Him ; for God is Esse
in Itself, and in created things there is not any Esse in itself.
If in created things there were any Esse in itself, this would be
continuous from God, and that which is continuous from God
is God. The angelic idea on this subject is, that what is created
in God from God, is like that in a man which he had drawn
from his life, but from which the life is drawn away, which
is of such a nature that it is conformable to his life, and yet is
not his life. The angels confirm this by many things which
exist in their heaven, where they say they are in God, and God
is in them, and nevertheless they have nothing of God, which is
God, in their Esse. A number of things whereby they confirm

26 ANGELIG WISDOM GONGERNING
this will be adduced in what follows ; here we speak of it only
as a thing to be known.
56. Every created thing by virtue of this its origin is such in
its nature that it is a recipient of God, not by continuity, but
by contiguity. Its conjunctivity is by contiguity, and not by
continuity. It is conformable because it has been created
in God from God ; and because it has been thus created, it is an
analogue, and by this conjunction it is as an image of God in a
mirror. 57. Hence it is that the angels are not angels from themselves,
but they are angels by virtue of this conjunction with God Man;
and this conjunction is according to the reception of the Divine
Good and the Divine Truth, which are God, and appear to pro
ceed from Him, although they are in Him. Reception however
is according to the application of the laws of order, which are
Divine truths, to themselves, from the freedom of willing and
thinking in accordance with reason, which they have from the
Lord as their own. By this they have a reception of Divine
Good and of Divine Truth as from themselves, and by this comes
reciprocity of love ; for, as said above, love is not possible unless
it be reciprocal. The same is the case with men on earth. From
what has been said it may now first be seen, that all things of
the created universe are recipients of the Divine Love and the
Divine Wisdom of God Man.
58. That the remaining things of the universe which are not
like the angels, nor like men, for example the things which are
below man in the animal kingdom, and which are below these
in the vegetable kingdom, and below these again in the mineral
kingdom — are likewise recipients of the Divine Love and of the
Divine Wisdom of God Man, cannot as yet be so explained as to
be understood; for much has to be said first concerning the
degrees of life, and the degrees of the recipients of life. Con
junction with these things is according to their uses ; for all good
uses derive their origin from no other source than from a similar
conjunction with God, which yet is dissimilar according to
degrees. This conjunction in its descent becomes successively

THE DIVINE LOVE. 27
of such a nature, that nothing of freedom because nothing
of reason, and hence nothing of the appearance of life, is
left, but still they are recipients. As they are recipients,
they are also re-agents; for because they are re-agents, they
are continents. Conjunction with uses which are not good, will
be discussed after the origin of evil has been shown.
59. From these premises it may appear that the Divine is in
all things of the universe in general and in particular, and that
consequently the created universe is the work of the hands of
Jehovah, as it is stated in the Word ; that is, the work of the
Divine Love and the Divine Wisdom, for these are understood
by the hands of Jehovah. And although the Divine is in all
things of the created universe in general and in particular,
still there is nothing of the Divine in itself in their esse ; for
the created universe is not God, but from God; and as it is
from God, His image is in it, as a man's image is in a mirror, in
which indeed the man appears, but still there is nothing of
the man in it.
60. I heard several about me in the spiritual world who were
conversing together say, that they were willing indeed to
acknowledge that the Divine is in all things of the universe in
general and in particular, because therein they see the wonderful
things of God, and which are the more wonderful, the more
inwardly they are examined. Nevertheless, when they heard
that the Divine is actually in all things of the universe in
general and in particular, they were indignant ; which is a sign
that they indeed said so, but did not believe it. They were
therefore asked whether they could not see this from the
wonderful faculty alone which is inherent in every seed, of pro
ducing its particular plant in such order, even till it comes to
new seeds ? And also because in every seed there is the idea of
the infinite and the eternal ; for there is in seeds an effort to
multiply and to fructify themselves to infinity, and to eternity.
The same might also be seen from every living creature, even
the smallest : for in these there are the organs of the senses ;
brains, hearts, lungs, and the remaining organs ; with arteries.

28 ANGELIG WISDOM GONGERNING
veins, fibres, muscles, from which actions proceed : not to speak
of the stupendous things in their instincts, about which whole
volumes have been written. All these marvellous things are
from God, but the forms with which they are clothed are from
the material substances of the earth. From these come plants,
and in their order, men ; wherefore it is said of man, that he
was created out of the ground, and that he is the dust of the
earth, and that the soul of lives was breathed into him (Genesis
ii. 7). From which it is plain that the Divine does not belong
to man, but is adjoined to him.
61. All things which are created in a certain image
HAVE RELATION TO MAN. This may appear from all things of the
animal kingdom in general and in particular, from all things of
the vegetable kingdom in general and in particular, and froni all
things of the mineral kingdom in general and in particuW.
The relation to man in all things of tlie animal kingdom in
general and in particular is evident from these considerations '
that animals of every kind have members whereby they move,
organs whereby they feel, and viscera whereby these are set /in
activity ; which things they have in common with man. Tbey
have also appetites and affections similar to the natural ones in
man; and they have connate sciences corresponding to their affec
tions, in some of which there appears a kind of spiritual element,
as is more or less evident in the case of the beasts of the
earth, of the birds of the air, of bees, silk-worms, ants, etc.
Hence it is that merely natural men regard the living things of
this kingdom as like themselves,' excepting in the matter of
speech. The relation to man arising out of all things of the
vegetable kingdom in general and in particidar is evident
from these considerations : that they exist from seed, and there
from proceed successively through their several stages; that
they have something akin to marriage, followed hy prolifi-
cation ; that their vegetative soul is use, of which they are forms ;
besides a number of other particulars which exhibit relations to
man ; and which have been described by various authors. The

THE DIVINE LOVE. 29
relation to m,an hy all the things of the mineral kingdom in
general and in particular appears only in the endeavour of
producing forms which occupy such a relation (which forms are,
as said above, all things of the vegetable kingdom in general
and in particular) ; and of performing uses in this manner. For
as soon as the seed falls into the bosom of the earth, the
earth cherishes the same, and from all directions furnishes out
of itself resources to enable that seed to germinate forth, and to
present itself in a form representative of man. That such an
endeavour also exists in its dry parts appears from corals at the
bottom of the sea, and from the flowers in mines, where they
originate from minerals and also from metals. The effort towards
vegetating, and thus towards performing uses, is the last thing
from the Divine in created things.
62. As there is an effort of the minerals of the earth towards
vegetation, so there is an effort of the plants towards vivification :
hence insects of various kinds corresponding to their odoriferous
exhalations. That this does not arise from the heat of the sun
of the world, but throvigh that heat from life according to the
recipients, will be seen in what follows.
63. That there is a relation of all things of the created
universe to man may be known indeed from the foregoing state
ments, yet it can be seen only obscurely; but in the spiritual world
it is seen clearly. In that world also there are all things of the
three kingdoms, and in the midst of them is the angel ; he sees
them around him, and also knows that they are his representa
tions. Nay, when the inmost of his understanding is opened,
he recognises himself, and sees his image in them, scarcely
otherwise than as in a mirror.
64. From these and from many other concordant facts which
we have no room to adduce here, it may be known for certain
that God is a Man, and that the created universe is His image ;
for the general relation of all things is to Him, as the particular
relation is to man.
65. The uses of all things which are created ascend

30 ANGELIG WISDOM GONGERNING
BY DEGREES FROM THE LAST THINGS TO MAN, AND BY MAN TO
God the Creator, from whom t;hey are. The last things,
as has been said above, are all things of the mineral kingdom
in general and in particular, which are matters of various
kinds, of stony, saline, oily, mineral, metallic substance, covered
over with soil consisting of vegetable and animal elements
broken up into the finest mould. In these lie concealed the
end and also the beginning of all the uses which are from life.
The end of all uses is the effort of producing those uses, and the
beginning is the force acting out of that effort. These are of
the mineral kingdom. The Middle things are all things of the
vegetable kingdom in general and in particular; such are
grasses and herbs of every kind, plants and .shrubs of every kind,
and trees of every kind. The uses of these are for all things of
the animal kingdom in general and in particular, both the
imperfect and the perfect. These they nourish, these they
delight, and these they vivify ; they nourish their bodies 'with
their matters, they delight their senses with their savour, odour,
and beauty, and they vivify their affections. The effort towards
these things is also in them from life. The First things are all
things of the animal kingdom in general and in particular. The
lowest here are worms and insects, the middle, birds and beasts,
and the highest men ; for in every kingdom there are lowest,
middle, and highest things ; the lowest are for the use of the
middle, and the middle for the use of the highest. Thus the
uses of all things which are created ascend in order from the
last things 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 perfect animals^ are
recipients of the life of the three degrees of the natural world ;
the less perfect are recipients of the life of two degrees of that
world, and the imperfect animals are recipients of one of its
degrees. But man alone is the recipient of the life, not only of
the three degrees of the natural world, but also of the three
^ A. E. I20I.

THE DIVINE LOVE. 31
degrees of the spiritual world. Hence it is that man can be
elevated above nature, unlike any animal ; he can think analyti
cally and rationally of civil and moral things which are within
nature, and he can also think of spiritual and celestial things
which are above nature ; yea, he can be elevated into wisdom so
as even to see God. But these six degrees by which the uses of
all things which are created ascend in their order up to God,
the Creator, will be treated of in their proper place. From
this summary it may be seen that there is an ascent of all
things which are created, to the First, Who alone is Life : and
that the uses of all things are the very recipients of life, and
thence that the forms of uses are such also.
67. It shall also be stated briefly how man ascends, that is
to say, is elevated from the last degree to the first. He is bom
into the last degree of the natural world ; he is then elevated
by sciences into the second degree ; and in proportion as he per
fects his understanding by such sciences, he is elevated into
the third degree, and then becomes rational. The three degrees
of ascent in the spiritual world are in him above the three
natural degrees, but they do not appear before he puts off the
earthly body. When he puts this off, the first spiritual degree is
opened to him, afterwards the second, and at last the third ; but
this, only with those who become angels of the third heaven ; these
are they who see God. Those become angels of the second and of
the last heaven with whom the second and the last degree can
be opened. Each spiritual degree is opened with man according
to the reception of the Divine Love and the Divine Wisdom
from the Lord. Those who receive something thereof come into
the first or lowest spiritual degree ; those who receive more into
the second or middle spiritual degree ; and those who receive
much into the third or highest degree. But those who receive
nothing in these degrees remain in the natural degrees, and do
not derive from the spiritual degrees aught but the fact that
they are able to think and thence to speak, and to will and
thence to act, but not intelligently.
68. Concerning the elevation of the interiors of man, which

32 ANGELIG WISDOM GONGERNING
belong to his mind, this also has to be known. In everything
created by God there is reaction. In life alone there is action,
and the reaction is excited by the action of life. This reaction
appears as if it belonged to the created subject, from the fact
that it exists when the subject is acted upon. Thus in man it
appears as if the reaction were his, because he has no other
feeling than that the life is his, when yet a man is only a recipient
of life. From this cause it is that man from his hereditary evil
reacts against God. But in proportion as he believes that all
his life is from God, and that all the good of life is from the
action of God, and all the evil of life from the reaction of man,
in the same proportion reaction becomes the property of the
action, and the man acts with God, as from himself. The equi
librium of all things is from action, and at the same time from
reaction, and everything must be in equilibrium. These things
are said that man may not believe that he himself ascends to
God by himself, but by the Lord.
69. The Divine fills all the spaces of the universe
apart from space. There are two things proper to nature,
SPACE and time. From these in the natural world man forms
the ideas of his thought, and thence his understanding. If he
remains in these ideas, and does not raise his mind above them,
he can never perceive anything spiritual and Divine ; for he
involves them in ideas which flow from space and time ; and in
proportion as he does this, the light — the lumen — of his under
standing becomes merely natural. To think from this lumen in
reasoning about spiritual and Divine things, is like thinking from
the thick darkness of night concerning those things which appear
only in the light of day. This is the origin of naturalism. But
he who knows how to raise his mind above the ideas of thought
which flow from space and time, passes from thick darkness
into light, and apprehends spiritual and Divine things, and
at last sees those things which are in them and from them;
and then from that light he disperses the thick darkness of the
natural lumen, and relegates its fallacies from the middle to

THE DIVINE LOVE. S3
the sides. Every man who has understanding is able to think
above the properties of nature, and also actually does so think;
and then he affirms and sees that the Divine, because it is omni
present, is not in space. He is also able to affirm and to see
those things which have been adduced above. But if he denies
the Divine Omnipresence, and ascribes all things to nature, in
that case he does not wish to be raised, although he can be.
70. All who die and become angels put off those two
properties of nature, which, as said above, are space and time.
They enter then into spiritual light, in which the objects of
thought are truths, and the objects of sight are similar to the
objects in the natural world, but correspondent to their thoughts.
The objects of their thought which, as just stated, are truths,
draw nothing at all from space and time ; but the objects of
their sight appear indeed as in space and in time, but still
they do not think from these. The cause is that spaces and
times there are not settled as in the natural world, but
mutable according to the states of their life. Hence, in
their stead, in the ideas of their thought there are states of life ;
instead of spaces there are such things as have relation to states
of love, and instead of times there are such things as have
relation to states of wisdom. Hence it is that spiritual thought,
and thence also spiritual speech, differ so much from natural
thought, and thence from natural speech, that they have nothing
in common except in respect to the interiors of things, all of which
are spiritual. Concerning this difference more will be said else
where. Now, as the thoughts of the angels derive nothing from
space and time, but all from states of life, it appears that the
angels do not comprehend when it is said that the Divine
fills spaces ; for they do not know what spaces are : but that
they clearly comprehend when apart from an idea of any space,
it is said that the Divine fills all things.
71. In order that it may be plain that the merely natural man
thinks of spiritual and Divine things from space, and the
spiritual man apart from space, let the following serve as an
illustration. The merely natural man thinks by means of ideas

84 ANGELIG WISDOM GONGERNING
which he has procured from the objects of sight, in all of which
there is figure derived from length, breadth, and height, and
from form terminated by these, which is either angular or
circular. These things manifestly inhere in the ideas of
his thought concerning the things visible on earth, and they
also inhere in the ideas of his thought concerning non-visible
things, such as civil and moral things. He does not indeed see
in the latter the things belonging to figure and form, but still
they reach thither by continuity. The case is different with a
spiritual man, especially with an angel of heaven. His thought
has nothing in common with figure and form deriving anything
from length, breadth and height of space, but it has all from the
state of the thing from the state of life. Hence instead of length
of space he thinks of the good of a thing from the good of life ;
instead of breadth of space, of the truth of a thing from the truth
of life, and instead of height of the degrees of these. Thus he
thinks from correspondence, which is the relation of spiritual
aud natural things with each other. From this correspondence
it is that length in the Word signifies the good of a thing,
breadth the truth of a thing, and height the degrees of these.
Hence it is plain that an angel of heaven, when he thinks of the
Divine Omnipresence, can by no means think otherwise than
that the Divine fills all things apart from . space. What the
angel thinks, is the truth, because the light which enlightens
his understanding is the Divine Wisdom.
72. This is the fundamental thought concerning God; for
without this thought those things which will be said concerning
the creation of the universe by God Man, concerning His
Providence, Omnipotence, Omnipresence and Omniscience, can
indeed be understood, but still not retained ; because the merely
natural man, while he understands these things, yet relapses
into his life's love, which is that of his will ; and this love
dissipates these things, and immerses the thought in space, in
which his lumen which he calls rational light abides; and he does
not know that in so far as he denies these thinsrs, he becomes
irrational. That such is the case may be confirmed by the idea

THE DIVINE LOVE. 35
concerning this truth, that God is A Man. I pray you read
with attention what has been said above, nos. 11 to 13, and
what follows after, and then you will understand that this is so.
But let down your thought into the natural lumen which flows
from space, and then will not these things seem like paradoxes ?
and if you let it down much, you will reject them. This is the
reason why it is said that the Divine fills all the spaces of the
universe, and why it is not said that God Man fills them. For
if this were said, the merely natural lumen would not assent.
But it assents to the proposition that the Divine fills, because
this agrees with the formula of speech of the theologians, that
God is omnipresent, and hears and knows all things. More may
be seen on this subject, nos. 7 to 10.
73. The Divine is in all time apart from time. As the
Divine is in all space apart from space, so also it is in all time
apart from time. For nothing which is proper to nature can be
predicated of the Divine, and space and time are proper to nature.
Space in nature is measurable, and so is time. Time is measured
by days, weeks, months, years, and centuries; and days are
measured by hours ; weeks and months, by days ; years, by the
four seasons, and centuries by years. Nature derives this
measurement from the apparent gyration and rotation of the
sun of the world. But it is otherwise in the spiritual world.
There the progressions of life likewise appear in time ; for the
inhabitants live with one another, as men in the world live
with one another ; and this is not possible apart from an appear
ance of time. But time is not distinguished there into time^
and seasons as in the world ; for their sun is constantly in its
east, never moved away : for it is the Divine Love of the Lord
which appears to them as a sun. Hence they have no days,
weeks, months, years, centuries, but instead of these there are
states of life ; and by these a distinction is caused which cannot
be called a distinction into times, but into states. Hence it is
that the angels do not know what time is, and that when it is
named they perceive state instead of it; and when state

36 ANGELIG WISDOM GONGERNING
determines time, time is only an appearance. Thus happiness
of state causes time to appear short, and unhappiness of state
causes time to appear long. From which it is plain that time
in the spiritual world is nothing else than quality of state. From
this ground it is that hours, days, weeks, months, and years, in
the Word signify states, and their progressions in series and in
complex. And when times are predicated of the Church, by its
morning is understood its first state, by mid-day its fulness, by
evening its decline, and by night its end. The four seasons of
the year, spring, summer, autumn, and winter, have . the same
meaning. 74. From these considerations it may appear that time makes
one with thought from affection; for the quality of a man's
state arises therefrom. That in progressions through spaces in
the spiritual world, distances make one -with progressions of time,
may be illustrated by many things. Thus ways there are
actually shortened in accordance with desires which are of
thought from affection ; and conversely are lengthened. Hence
it is that we speak also of spaces of time. But in such cases,
when thought does not conjoin itself with the man's proper
affection, as in sleep, time does not appear.
75. Now as times which are proper to nature in its world,
are pure states in the spiritual world, which there appear pro
gressive, because angels and spirits are finite, it may appear that
in God they are not progressive, because He is Infinite, and
infinite things in Him are one, according to what has been
shown above, nos. 17 to 22. From which it follows that the
Divine is in all time apart from time.
76. Whoso does not know, and cannot by virtue of some per
ception think of, God apart from time, is altogether unable to
perceive eternity otherwise than as eternity of time ; and then
in thinking of God from eternity he must needs fall into con
fusion. For he thinks from a beginning, and a beginning is
exclusively an attribute of time. His delirium lies in the
thought that God has existed from Himself, from which he falls
headlong into the origin of nature from itself From this idea

THE DIVINE LOVE. 37
he cannot be extricated excepting by the spiritual or angelic
idea concerning eternity, which idea is apart from time; and
when it is apart from time, then the Eternal and the Divine
are the same ; the Divine is 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 still less nature
from itself, and in no wise nature as nature in itself. For that
which is in itself is very Esse, from which all things are ; and
Esse in itself is very life, which is the Divine Love of the Divine
Wisdom, and the Divine Wisdom of the Divine Love. For
the angels this is eternity; abstracted from time, as the Un
created is from the created, or the Infinite from the finite,
between which there is no ratio.
77. The Divine is the same in the greatest things and
in the least things. This follows from the two preceding
articles, namely, that the Divine is in all space apart from space,
and in all time apart from time ; and spaces are greater and
greatest, and are lesser and least. And because spaces and
times, as said above, make one, the case is the same with times.
The Divine in them is identical, because the Divine is not
various and mutable, as everything is which belongs to space
and time, or everything which belongs to nature, but is invari
able and immutable ; and hence is everywhere and always the
same. 78. It appears as if the Divine were not the same in one man
as in another ; as, for instance, that it is different in a wise man
from what it is in a simple man, and in an old man from what
it is in a little child. But this is a fallacy arising from appear
ance ; the man is different, but the Divine in him is not different.
A man is a recipient, and the recipient or receptacle is 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 also a wise man more than a
child or a youth ; but yet the Divine is the same in the one as in
the other. So also it is a fallacy arising from appearance, that

38 ANGELIG WISDOM GONGERNING
the Divine is various with the angels of heaven and with the
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 the reception of the Divine,
and not in the Lord.
79. That the Divine is the same in the greatest things and in
the least things, may be illustrated by heaven and by an angel
there. The Divine in the whole heaven and the Divine in an
angel is the same ; wherefore also the whole heaven can appear
as one angel. The same also is the case with the Church, and
with the man of the Church. The greatest in which the Divine
is, is the whole heaven and at the same time the whole Church,
the least is an angel of heaven and a man of the Church.
Sometimes an entire society of heaven has appeared to me as
one man angel ; and I was told that it could appear as a man
as big as a giant, and as a man as small as an infant : and this,
because the Divine is the same in the greatest things and in the
least things.
80. The Divine is also the same in the greatest and in the
least of all those things which are created, and do not live ; for
it is in all the good of their use. The reason, however, why
they do not live is, because they are not forms of life, but forms
of uses ; and the form is various according to the excellence of
the use. But how the Divine is in these things will be stated
in what follows, where creation is treated of.
81. Abstract space, and altogether deny vacuum, and then
think of the Divine Love and of the Divine Wisdom, as being
very Essence itself, space abstracted and vacuum denied. Then
think from space, and you will perceive that the Divine is the
same in the greatest and in the least things of space; for in
essence abstracted from space there is neither great nor small,
but identity.
82. Something shall be said here concerning Vacuum. I once
heard certain angels conversing with Newton on the subject of
vacuum. They said that they could not bear the idea of vacuum
as of nothing ; because in their world which is spiritual, and

THE DIVINE LOVE. 39
within or above the spaces and times of the natural world, they
equally feel, think, are affected, love, will, breathe, yea speak
and act, all of which are absolutely impossible in vacuum, as
nothing ; because nothing is nothing, and of nothing nothing
can be predicated. Newton said that he knows that the
Divine which Is, fills all things, and that he himself shudders
at the idea of nothing applied to vacuum, because that idea
is destructive of all things. He exhorts those who converse with
him concerning Vacuum, to beware of the idea of nothing, calling
it a swoon, because in nothing no actuality of mind is possible.

ANGELIC WISDOM CONCERNING THE
DIVINE LOVE.
PART IL
83. The Divine Love and the Divine Wisdom appear in
the spiritual world as a sun. There are two worlds, the
spiritual and the natural ; and the spiritual world does not derive
anything from the natural world, nor the natural world from the
spiritual world. The two are perfectly distinct, and communi
cate only by correspondences; the nature of which has been
abundantly shown elsewhere. In order to illustrate this, the
following may serve as an example. Heat in the natural world
corresponds to the good of charity in the spiritual world, and
light in the natural world corresponds to the truth of faith in
the spiritual world. Who does not see that heat and the good
of charity, and that light and the truth of faith, are altogether
distinct ? At the first glance they appear as distinct as two
totally different things. They appear so if you inquire in thought.
What has the good of charity in common with heat, and the
truth of faith with light ? And nevertheless spiritual heat is
that good,- and spiritual light is that truth. Although these
things are so distinct from each other, still they make one by
correspondence. They make one in this way, that when a man
in the Word reads heat and light, then the spirits and angels
who are with the man, instead of heat perceive charity, and
instead of light faith. This example is adduced, in order that
it may be known that the two worlds, the spiritual and the
natural, are so distinct that they have nothing in common with

THE DIVINE LOVE. 41
each other ; but nevertheless are so created that they communi
cate, nay, are conjoined, by correspondences.
84. Since these two worlds are thus distinct, it may be seen
very clearly, that the spiritual world is under a different sun
from the natural world. For in the spiritual world there is heat
and light, equally as in the natural world ; but the heat there
is spiritual, and likewise the light ; and spiritual heat is the
good of charity, and spiritual light is the truth of faith. Now
because heat and light cannot derive their origin from any other
source than from a sun, it may appear hence, that in the spiritual
world there is another sun than that in the natural world ; and
further, that the sun of the spiritual world in its essence is
such, that spiritual heat and light can exist from it, and that
the sun of the natural world in its essence is such that natural
heat can exist from it. All that is spiritual, which is related to
good and truth, can arise from no other source than fi-om
Divine Love and Divine Wisdom ; for all good is of love and
all truth of wisdom. Every wise man can see that they are
from no other source.
85. That there is another sun than the sun of the natural
world has hitherto been unknown. The reason is, that the
spiritual of man has so far passed into his natural, that he does
not know what spiritual is, nor consequently that there is a
spiritual world in which spirits and angels are, other than and
different from the natural world. As the spiritual world has
lain deeply hidden away from those who are in the natural
world, therefore it has pleased the Lord to open the sight of
my spirit, that I might see those things which are in that
world, as I see those which are in the natural world, and
afterwards describe that world ; which was done in the work on
Heaven and Hell, in one article of which the sun of the
spiritual world has also been treated of. For it was seen by me,
and it appeared of the same size as the sun of the natural world :
it appeared also fiery, like it, only more brilliant. It was likewise
made known to me that the universal angelic heaven is under
that sun ; and that the angels of the third heaven see it con-

42 ANGELIG WISDOM GONGERNING
stantly, the angels of the second heaven very often, and the
angels of the first or ultimate heaven sometimes. That all the
heat and all the light among them, as well as all the things
which appear in that world, are from that sun, will be seen in
what follows.
86. That sun is not the Lord Himself, but from the Lord. It
is the Di-vine Love and the Divine Wisdom proceeding which
appear as a sun in that world. And because love and ¦wisdom
in the Lord are one, as was shown in Part I., it is said that
that sun is the Divine Love ; for the Divine Wisdom is of the
Divine Love, thus also it is Love.
87. That sun appears before the eyes of the angels as fiery,
because love and fire correspond to each other ; for the angels
cannot see love with their eyes, but in the place of love that
which corresponds to it. For the angels, equally with men, have
an internal and an external : their internal is that which thinks
and is wise, and which wills and loves, and their external is
that which feels, sees, speaks and acts ; and all their externals
are correspondences of internals ; but spfritual, and not natural
correspondences. Divine love also is felt as fiure by spiritual
beings. Hence it is that where fire is mentioned in the Word,
it signifies love. The holy fire in the Israelitish Church had
such a signification ; and on this account it is customary in
prayers addressed to God, to ask that heavenly fire, that is. Divine
Love, may kindle the heart.
88. As there is such a distinction between the spiritual and
the natural, as was shown above in no. 83, therefore nothing
whatever from the sun of the natural world can pass into the
spiritual world, that is, nothing of its heat and light, or of any
object on the earth. The light of the natural world is thick
darkness there, and its heat is death there. Nevertheless, the
heat of the world can be vivified by the influx of the heat of
heaven, and the light of the world can be illustrated by the
influj? of the light of heaven. Influx takes place by correspond
ences, and it cannot take place by continuity.

THE DIVINE LOVE. 43
89. Heat and light proceeds from the sun which exists
from the Divine Love and the Divine Wisdom. In the
spiritual world in which angels and spirits are, there is heat and
ligbt' just as in the natural world in which men are; and moveover
the heat is similarly felt as heat, and the light is seen as light.
But still the heat and light of the spiritual world and of the natural
world differ so much, that, as stated above, they have nothing
in common. They differ from each other as living and dead.
The heat of the spiritual world in itself is living, so also is its
light, but the heat of the natural world in itself is dead, and
so also is its light. For the heat and light of the spiritual 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 Divine Love is Life itself, while fire is dead,
and the solar fire is death itself; it may be so called, because
there 'is absolutely nothing of life in it.
90. Because the angels are spiritual, they cannot live in any
other than spiritual heat and light ; but men cannot live in any
other than natural heat and light; for the spiritual suits the
spiritual, and the natural the natural. If an angel should derive
the minutest thing from natural heat and light, he would perish ;
for it disagrees totally with his life. Every man as to the
interiors of his mind is a spirit. When a man dies, he steps
entirely out of the world of nature, and leaves behind him all
its belongings, and he enters into a world in which there 'is
nothing of nature ; and in that world he lives so separated
from nature that there is not any communication by conti
nuity, that is, as between purer and grosser, but as between prior
and posterior; between which no communication is possible
except by correspondences. Hence it may be seen that spiritual
heat is not a purer natural heat, and spiritual light not a purer
natural light, but that they are altogether of a different essence ;
for spiritual heat and light derive their essence from a sun
which is pure Love, this being Life itself; and natural heat and
light derive their essence from a sun which is pure fire, in
which there is absolutely nothing of life, as was said above.

44 ANGELIG WISDOM GONGERNING
91. Since there is such a difference between the heat and
light of these respective worlds, it appears plainly whence it is
that those who are in the one world cannot see those who are in
the other world. For the eyes of a man, who sees from natural
light, are from the substance of his world ; and the eyes of an
angel are from the substance of his world, thus they are formed
on either hand to receive adequately their own light. From
these things it may be seen from what a degree of ignorance
those persons think who do not admit into their faith [the fact]
that angels and spirits are men, because they do not see them
with their eyes.
92. Hitherto it has not been known that angels and spirits
are in an absolutely different light and in a different heat from
men ; nay, it has not been known that there is another light
and another heat. For man in his thought has not penetrated
deeper than into the interior or purer things of nature. On
this account also many have imagined that the dwelhngs of
angels and spirits are in the ether, and some think that they are
in the stars ; thus within nature, and not above or beyond it.
And yet angels and spirits are entirely above or beyond nature,
and in their own world, which is under another sun. And as
in that world spaces are appearances, as was shown above, there
fore it cannot be said that they are in the ether or in the stars.
They are together with man, conjoined to the affection and
thought of his spirit. For a man is a spirit; from that he
thinks and wills : wherefore the spiritual world is where man is,
and in no way far from him. In short, every man as to the
interiors of his mind is in that world, in the midst of angels
and spirits there ; and he thinks from its light, and loves from
its heat.
93. That sun is not God, but it is the proceeding
FROM the Divine Love and the Divine Wisdom of God
Man; the same is the case with the heat and light
FROM THAT SUN. By that sun conspicuous to the angels, and
from which they have heat aud light, the Lord Himself is not

THE DIVINE LOVE. 45
understood, but the first proceeding from Him is understood,
which is the acme of spiritual heat. The acme of spiritual heat
is spiritual flre, which is the Divine Love and the Divine
Wisdom in their first correspondence. Hence it is that that
sun appears fiery, and also that it is fiery to the angels, but not
to men. The fire which is fire to men is not spiritual, but is
natural ; and the difference between the two fires is like the
difference between living and dead. Wherefore the spiritual
sun by heat vivifies those who are spiritual, and redintegrates
spiritual things ; but the natural sun indeed does likewise for
those who are natural, and for natural things, yet not from itself,
but through the influx of spiritual heat, to which it carries sub
ordinate aid..
94. This spiritual flre, in which also light lies in its origin,
becomes spiritual heat and light, which decrease in going forth ;
and the act of decrease is effected by degrees, of which we
shall speak in what follows. The ancients represented this by
circles glowing with fire and resplendent with light around the
head of God; which representation also is common at the
present day when God is presented in pictures as a Man.
95. That love produces heat, and wisdom light, is clear from
actual experience. When a man loves he grows warm, and
when he thinks from wisdom he sees things as it were in light.
From this it is evident that the first proceeding of love is heat,
and that the first proceeding of wisdom is light. That they are
also respectively correspondences is evident ; for heat does not
exist in love itself, but from love in the will, and thence in the
body ; and light does not exist in wisdom, but in the thought
of the understanding, and thence in the speech. Wherefore
love and wisdom are the essence and life of heat and light :
heat and light are precedents, and because they are precedents,
they are also correspondences.
96. That spiritual light is altogether distinct from natural
lio-ht, any one can know by paying attention to the thoughts of
his mind. For when the mind thinks, it sees its objects in
light ; and they who think spiritually see truths, and see them

46 ANGELIG WISDOM CONCERNING
in the middle of the night just as well as in the day. On this
account also light is predicated of the understanding, and the
understanding is said to see ; for a person sometimes says of the
subject of which another speaks, that he sees that it is so, that
is, he understands. The understanding, because it is spiritual,
cannot see in this manner from natural light ; for natural light
does not lie in the man, but goes away with the sun. Hence it
appears that the understanding enjoys a different light from
the eye, and that this light is from a different origin.
97. Let every one beware of thinking that the sun of the
spiritual world is God Himself God Himself is a Man. The
first proceeding from His Love and Wisdom is that spiritual
fiery thing which appears before the angels as a sun. Therefore
when the Lord manifests Himself to the angels in person. He
manifests Himself as a Man ; and this sometimes in the sun,
sometimes outside of it.
98. It is from this correspondence that the Lord in the Word
is not only called the sun, but also fire and light. And by
the sun is understood Himself as to Divine Love and Divine
Wisdom together ; by fire. Himself as to Divine Love, and by
light. Himself as to Divine Wisdom.
99. Spiritual heat and light, because they proceed
FROM the Lord as a sun, make one, as His Divine Love
and Divine Wisdom make one. How Divine Love and Divine
Wisdom in the Lord make one is explained in Part I. Heat
and light make one in like manner, because they proceed, and
the things which proceed make one by correspondence ; for heat
corresponds to love, and light to wisdom. Hence it follows that
as Divine Love is the Divine Esse, and Divine Wisdom is the
Divine Existere, as shown above, nos. 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. Wherefore,
as by that union the Divine Love is of the Divine Wisdom, and
the Divine Wisdom is of the Divine Love, as shown above, nos.
34 to 39, so spiritual heat is of spiritual light, and spiritual

THE DIVINE LOVE. 47
light is of spiritual heat. And because there is such a union,
it follows that the heat and light in proceeding from the Lord
as a sun are one. It will be seen, however, in what follows,
that they are not received as one by angels and men.
100. The heat and light which proceed from the Lord as a
sun are the things which 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
where the Spiritual is spoken of, both are meant together. From
that spiritual it is that the whole of that world is called
spiritual. Through that spiritual all things of that world derive
their origin, and thence also their denomination. That heat
and that light are said to be the spiritual, because God is
called a Spirit, and God as a Spirit is that proceeding. God
from His own Essence is called Jehovah; but through that
Proceeding He vivifies and enlightens the angels of heaven and
the men of the Church. Wherefore also vivification and
enlightenment are said to be effected by the Spirit of Jehovah.
101. That the heat and light, that is, the Spiritual, proceed
ing from the Lord as a sun, make one, can be illustrated by the
heat and light which proceed from the sun of the natural world.
These two also make one iii going forth from this sun. That
they do not make one on earth is not due to this sun, but to
the earth ; for the latter revolves daily round its axis, and makes
a yearly circumvolution according to the ecliptic. Hence there
is an appearance that heat and light do not make one ; for in
the middle of summer there is more of heat than of light, and
in the middle of winter more of light than of heat. The like is
the case in the spiritual world ; only the earth there does not
revolve and rotate; but the angels convert themselves more
and less to the Lord, and those who convert themselves more
receive more of the heat and less of the light, and those who
convert themselves less to the Lord receive more of the light
and less of the heat. Hence it is that the heavens, which are
from the angels, are distinguished into two kingdoms, one of
which is called the celestial kingdom, and the other the spiritual.

48 ANGELIG WISDOM GONGERNING
The celestial angels receive more of the heat, and the spiritual
angels more of the light ; according to the reception of the heat
and light by them, is also the appearance of the lands on which
they dwell. The correspondence is plenary, if only for the
motion of the earth you substitute the change of state of the
angels. 102. And that all spiritual things originating through the
heat and light of their own sun, regarded in themselves likewise
make one ; and that these thing.s regarded as proceeding from
the affections of the angels, do not make one ; will be seen in
what follows. When the heat and light make one in the heavens,
there is as it were spring-tide among the angels; but when
they do not make one there is either as it were summer, or as
it were winter ; not like the winter in the frigid zones, but like
the winter in the tropic zones. For the reception of love and
wisdom in an even ratio is the very angelic character, and
therefore an angel is an angel of heaven according to the union
of love and wisdom with him. The same is the case with the
man of the Church, if love and wisdom, that is, charity and
faith, make one with him.
103. The sun of the spiritual world appears in a middle
altitude, distant from the angels, as the sun of the world
APPEARS DISTANT FROM MEN. The idea which most people bring
with them from the world concerning God is, that He is overhead
on high, and concerning the Lord, that He is in heaven among
the angels. They entertain the idea of God as being overhead
on high, because in the Word God is called the Most High, and
it is said that He dwells on high ; wherefore they raise their
eyes and hands upwards during prayer and worship ; not knowing
that by the Most High is signified the inmost. Concerning the
Lord they entertain the idea that He is in heaven among the
angels, because they do not think of Him otherwise than as ,of
another man, while some think of Him as of an angel; not
knowing that the Lord is the Very and one Only God who rules
the universe. If He were among the angels in heaven. He

THE DIVINE LOVE. 49
could not have the universe under His gaze, and under His care
and government. And unless He shone as a sun before those
who are in the spiritual world, the angels could not have any
light ; for the angels are spiritual, and therefore no other light
is suitable to their essence than spiritual light. That there is
light in the heavens, immensely exceeding the light on earth,
will be seen below when degrees are discussed.
104. In so far, therefore, as concerns the sun from which the
angels have light and heat, it appears above the lands on which
the angels dwell, at an elevation of about forty-five degrees,
which is the middle altitude ; and it also appears distant from
the angels as the sun of the world appears distant from men.
That sun appears constantly in that altitude and at that
distance, nor does it move from its place. Hence it is that the
angels have not times divided into days and years, nor any
progression of the day from morning, through mid-day, to even
ing and into night ; nor any progression of the year from spring,
through summer, to autumn and into winter; but there is
perpetual light and perpetual spring. Thus instead of times
there are states with them, as was said above.
105. The following are the principal causes why th.e sun of
the spiritual world appears in a middle altitude. First, that
the heat and light which proceed from that sun, are thus in
their mean degree, and hence in their even ratio, and conse
quently in their right attempering. For if the sun were to
appear above the middle altitude, more of heat than of light
would be perceived, if below it, more of light than of heat
would be perceived; as is the case on earth when the sun
is above or below the middle of the heaven ; when above,
the heat increases beyond the light, when below, the light
increases beyond the heat ; for the Hght remains the same in
summer and in winter, but the heat increases and diminishes
according to the degrees of the altitude of the sun. The
SECOND cause why the sun of the spiritual world appears in a
middle altitude above the angelic heaven, is, because there is
thus a perpetual spring in all the angeHc heavens, whereby
D

50 ANGELIG WISDOM GONGERNING
the angels are in a state of peace ; for this state corresponds to
spring-time on earth. The THIRD cause is, that thus the angels
can always turn their faces to the Lord, and see Him with their
eyes. For in every turning of their bodies the angels have
the East, and thus the Lord before their faces ; which is peculiar
to that world. This would not be the case, if the sun of that
world were to appear above or below the middle altitude, and
least of all if it appeared overhead in the zenith.
106. If the sun of the spiritual world did not appear distant
from the angels, as the sun of the natural world from men, then
the universal angelic heaven, and hell under it, and our terra
queous globe under these, could not be under the view, the care,
the omnipresence, omniscience, omnipotence, and providence of
the Lord. Comparatively as is the case with the sun of our
world ; unless this were at such distance from the earth as we
see it, it could not be present and powerful in all lands by its
heat and light, thus could not lend a subordinate aid to the sun
of the spiritual world.
107. It is most highly necessary to know that there are two
suns, one spiritual, and the other natural. The spiritual sun
is 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 concerning the creation and concerning man, which
subjects are to be treated of, can be rightly understood. The
effects indeed may be seen, but unless at the same time the
causes of the effects are seen, the effects can appear only as
it were in dark night.
108. The distance between the sun and between the
anglils in the spiritual world is an appearance according
to the reception of the divine love and the divine
Wisdom by them. All the fallacies which prevail with the evil
and with the simple arise from appearances confirmed. So
long as appearances remain appearances, they are apparent
truths, according to which every one may think and speak ; but
when they are accepted for real truths, which is the case when

THE DIVINE LOVE. 51
they are confirmed, then apparent truths become falsities
and fallacies. For instance it is an appearance that the sun
revolves every day round the earth, and that every year it
pursues its course along the ecliptic. So long as this appear
ance is not confirmed it is an apparent truth, according to which
any one may think and speak; for he can say that the sun
rises and sets, and thereby causes morning, mid-day, evening,
and night ; also that the sun is now in such and such a degree
of the ecliptic or of its altitude, and that thereby it causes
spring, summer, autumn, and winter. But when any one con
firms himself in the position that this appearance is the truth
itself, then the confirmer thinks and speaks a falsity originating
from a fallacy. The same is the case with innumerable other
appearances, not only in natural, civil, and moral things, but
also in spiritual things.
109. The like is the case with the distance of the sun of the
spiritual world, which sun is the first proceeding of the Divine
Love and the Divine Wisdom of the Lord. The truth is that
there is no distance ; but that distance is an appearance accord
ing to the reception of the Divine Love and the Divine Wisdom
in their degree by the angels. That distances in the spiritual
world are appearances may be seen from what has been shown
above, as for instance in nos. 7 to 9, that the Divine is not in
space, and in nos. 69 to 72, that the Divine fills all spaces apart
from, space. And if there are no spaces, there are no distances,
or what amounts to the same thing, if spaces are appearances,
distances also are appearances, for distances are of space.
110. The sun of the spiritual world appears in distance from
the angels, because the Divine Love and the Divine Wisdom is
received by them in an adequate degree of heat and light.
For an angel, because he is created and finite, cannot receive
the Lord in the first degree of heat and light, such as it is in
the sun, for then he would be entirely consumed. Wherefore
the Lord is received by the angels in the degree of heat and
light corresponding to their love and wisdom. The following
may serve as an illustration. An angel of the last or ultimate

52 ANGELIG WISDOM GONGERNING
heaven cannot ascend to the angels of the third heaven ; for if
he ascends and enters their heaven, he falls into a kind of
swoon, and his life struggles as it were with death ; the reason
is that he has love and wisdom in a lesser degree, and the heat
of his love and the light of his wisdom in the same degree.
What, then, would be the case were au angel to ascend to the sun,
and come into its fire. On account of the differences of the
reception of the Lord by the angels, the heavens also appear
distinct from one another. The highest heaven, which is called
the third, appears above the second, and the second appears
above the first; not that the heavens are mutually distant,
but that they appear to be distant; for the Lord is equally
present with those who are in the last heaven, as He is with
those who are in the third heaven. That which causes the
appearance of distance is in the subjects, namely, the angels,
not in the Lord.
111. That this is so can scarcely be comprehended by a
natural idea, because there is space in that idea ; but it can be
comprehended by a spiritual idea, because there is no space in
it. The angels are in this last idea. So much can, however, be
comprehended by a natural idea, that love aud wisdom, or what
is the same, that the Lord, who is Divine Love and Divine Wis
dom, cannot advance through spaces, but that He is present
with every one according to reception. That the Lord is present
with all. He teaches in Matthew xxviii. 20 ; and that He makes
His abode with those who love Him, John xiv. 21.
112. This may seem a matter of superior wisdom, because it
has been confirmed by means of the heavens and the angels ;
but nevertheless the case is the same with men. Men, as to the
interiors of their minds, are warmed and illuminated by the
same sun. They are warmed by its heat and illuminated by
its light in proportion as they receive love and wisdom from
the Lord. The difference between the angels and men is, that
angels are under the spiritual sun only, but men are not
only under that sun, but also under the sun of this world ;
for the bodies of men cannot exist and subsist unless they are

THE DIVINE LOVE. 53
under both suns ; not so the bodies of the angels, which are
spiritual.
113. The Angels are in the Lord, and the Lord in
them ; and because the angels are recipients, the lord
ALONE IS HEAVEN. Heaven is called the dwelling-place of God,
and also the throne of God, and hence it is believed that God
is there as a king is in his kingdom. But God, that is the Lord,
is in the sun above the heavens, and by His presence in the
heat and light He is in the heavens, as is shown in the two
last paragraphs. And although the Lord in this manner is in
heaven still He is there as in Himself. For, as was shown above,
nos. 108 to 112, the distance between the sun and heaven is
not distance, but appearance of distance. As this distance
therefore is only an appearance, it follows that the Lord
Himself is in heaven, for He is in the love and wisdom of
the angels of heaven. And because 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 is not only in heaven, but even is very
heaven, because love and wisdom make the angel, and these
two are the Lord's with the angels. Hence it follows that
the Lord is heaven. For the angels are not angels from their
proprium, for the angel's proprium is altogether like the
proprium of man, which is evil. The angel's proprium is such
because all angels have been men, and this proprium is inherent
in them from birth. It is only removed, and in proportion as
it is removed, the angels receive love and wisdom, that is, the
Lord in themselves. If any one elevates his understanding only
a little he may see that the Lord must dwell with the angels
in that which is His own, that is, in His proprium, which is love
and wisdom ; and not at all in the proprium of the angels, which
is evil. Hence it is, that in so far as evil is removed, in so far
the Lord is in them, and in so far they are angels. The very
angelhood of heaven is the Divine Love and the Divine Wisdom.
This Divine is called the Angelic when it is in the angels.

54 ANGELIG WISDOM GONGERNING
Hence it appears again, that the angels are angels from the Lord,
and not from themselves; consequently this applies to heaven also.
115. But how the Lord is in an angel, and an angel in the
Lord, cannot be comprehended, unless the nature of the conjunc
tion be known. Conjunction is of the Lord with the angel, and
of the angel with the Lord, wherefore the conjunction is reci
procal. This conjunction 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 is the case with man, and
hence as if love and wisdom were his, or belonged to him.
Unless he did so perceive, there would be no conjunction ;
thus the Lord would not be in him, nor he in the Lord.
Neither is it possible for the Lord to be in any angel or in any
man, unless he in whom the Lord is with love and wisdom,
perceives and feels these as his own. By this means the
Lord is not only received, but also, when received, is retained,
and likewise beloved in return. Wherefore by this an angel is
made wise, and remains wise. Who can wish to love the Lord
and his neighbour, and who can wish to be wise, unless he feels
and perceives that which he loves, learns, and imbibes as his
own ? Who otherwise can retain it ? If this were not so, the
inflowing love and wisdom would have no abiding place, but
would flow through and not affect, so that an angel would not
be an angel, nor would a man be a man, nay, he would merely
be a kind of inanimate thing. From these things it may
appear that there must be reciprocity in order that there may
be conjunction.
116. But how it is brought about that an angel perceives and
feels as his own, and thus receives and retains that which yet is
not his own — for as was said above an angel is not an angel from
anythmg of his own, but from those things which are with him
from the Lord — shall now be explained. The case in itself is
thus. With every angel there is liberty and rationality : these
two are with him to the end that he may be receptible of love
and wisdom from the Lord. Yet both these, the liberty as well
as the rationality, are not his but are the Lord's with him.

THE DIVINE LOVE. 55
Still as these two are intimately conjoined to his Hfe, so
intimately that they may be said to be enjoined upon his life,
therefore they appear as his properties. From them he is able
to think, and to will, and to speak, and act ; and what he thinks,
wills, speaks, and does from them, appears as if it were from
himself. This causes reciprocity, by which conjunction comes.
In so far, however, as an angel believes that love and wisdom
are in him, and thus claims them to himself as his own, in so far
the Angelic is not in him, and hence in so far he has no con
junction with the Lord. For he is not in the truth; and
because truth makes one with the light of heaven, in so
far he cannot be in heaven. Thereby he denies that he lives
from the Lord, and believes that he lives from himself, conse
quently that he has a Divine essence. In these two, liberty
and rationality, consists the life which is called angelic and
human. From these things it may appear that an angel has
recippocity for the sake of conjunction with the Lord ; but that
the reciprocity considered in its faculty, is not his but the Lord's.
Hence it is, that if he abuses the principle of reciprocity, by
which he perceives and feels as his own what is the Lord's,
which is done by appropriating it to himself, he falls down
from angelhood. That conjunction is reciprocal, the Lord
Himself teaches in John xiv. 20 to 24; xv. 4, 5, 6. And
that the conjunction of the Lord with man and of man with
the Lord, is in those things which are the Lord's, which are
called His words, John xv. 7.
117. There are some who imagine that Adam was in such a
state of liberty or freedom of will, that he was able to love
God and be wise from himself, and that this freedom of will
was lost in his posterity. But this is an error. For man is not
Hfe, but a recipient of life, see above, nos. 4 to 6, 54 to 60.
And he who is a recipient of life, cannot, from anything of his
own, love and be wise : wherefore also Adam, when he willed
to be wise and to love on his own account, fell from wisdom and
love, and was cast out of Paradise.
118. The same which is now said of an angel must be said of

56 ANGELIG WISDOM GONGERNING
heaven which consists of the angels, because the Divine in the
greatest and least things is the same, as was shown above, nos. 77
to 82. The same which has been said of an angel and of
heaven must be said of man and the church : for the angel of
heaven and the man of the church act as one by conjunction;
and also a man of the church, as to the interiors which belong
to his mind, is an angel : but by a man of the church is under
stood a man in whom the church is.
119. In the SPIRITUAL WORLD THE EAST IS WHERE THE LORD
APPEARS AS A SUN, AND THE REMAINING QUARTERS RESULT
ACCORDINGLY. The sun of the spiritual world and its essence,
as well as its heat and light, and the presence of the Lord by
means of it, have been treated of; we shall now treat also of the
quarters of the spiritual world. The reason why that sun and
that world are treated of is, because God is treated of, and love
and wisdom ; and to treat of these subjects other'wise than from
their very origin would be to treat them from effects, and not
from causes. And yet effects teach nothing but effects, and
when they alone are examined they do not bring to light any
cause ; but causes bring effects to light ; and knowing effects
from causes is being wise ; but seeking out causes from effects
is not being wise, because then fallacies present themselves,
which the enquirer calls causes, and so wisdom is turned into
foolishness. Causes are prior things and effects are posterior
things ; and from posterior things prior things cannot be seen,
but posterior things can be seen from prior things. This is
order. This is the reason wh)'' the spiritual world is here treated
of first, for all causes are there ; and afterwards the natural
world, where all things that appear are effects.
120. The quarters of the spiritual world shall now be spoken
of. There are quarters there in like manner as in the natural
world ; but the quarters of the spiritual world, like the world itself,
are Spiritual ; whereas the quarters of the natural world, like that
world itself, are natural; wherefore they differ so much that
they have nothing in common. There are four quarters in

THE DIVINE LOVE. 57
either world, which are called east, west, south, and north.
These four quarters in the natural world are constant,
determined by the sun in the meridian ; in front of it is the
north, on one side is the east, on the other side is the west,
which quarters are determined by the meridian of each parti
cular place ; for the sun's station in the meridian is always the
same everywhere, and therefore fixed. It is different in the
spiritual world : there the quarters are determined by the sun
of that world, which appears constantly in its place, and where
it appears, there is the east. Wherefore the determination of
the quarters in that world is not, as in the natural world, from
the south, but it is from the east ; in front of it is the west, on
one side is the south, and on the other is the north. But that
these quarters are not from the sun there, but from the inhabi
tants of that world, who are angels and spirits, will be seen in
what follows.
121. As these quarters, by virtue of their origin, which is the
Lord as a sun, are spiritual, therefore the habitations of angels
and spirits, all of which are according to these quarters, are also
spiritual ; and they are spiritual, because the angels and spirits
, have their places of abode according to their reception of love
and wisdom from the Lord. Those who are in a higher degree
of love dwell in the east, those who are in a lower degree of
love in the west ; those who are in a higher degree of wisdom
in the south, and those who are in a lower degree of wisdom in
the north. Hence it is, that in the Word, by the east, in the
supreme sense, is meant the Lord, and in a respective sense
love towards Him; by the west, love towards Him decreasing;
by the south, wisdom in light ; and by the north, wisdom in
shade ; or similar things relatively to the state of those who are
treated of.
122. Since all the quarters in the spiritual world are deter
mined from the east, and by the east, in a supreme sense, is
meant the Lord, and also Divine Love, it is evident that the
Lord, and love to Him, are the source from which all things are ;
and that in so far as any one is not in that love, in so far he is

58 ANGELIG WISDOM GONGERNING
remote from the Lord, and dwells either in the west, or in the
south, or in the north, at distances there according to receptions
of love.
123. Since the Lord as a sun is constantly in the east, there
fore the ancients, among whom all things of worship were repre
sentative of spiritual things, when engaged in prayer, turned
their faces to the east ; and that they might do the like in all
worship, they also turned their temples thither. Hen ce it is,
that churches at the present day are also built in like manner.
124. The quarters in the spiritual world are not from
THE Lord as a sun, but they are from the angels accord
ing to reception. It has been stated that the angels dwell
distinctly in relation to each other, some in the eastern quarter,
some in the western, some in the southern, and some in the
northern ; and that those who dwell in the eastern quarter are
in a higher degree of love, those in the western in a lower degree
of love, those in the southern in the light of wisdom, and those in
the north in the shade of wisdom. This diversity of their
habitations appears as if ,it was from the Lord as a sun, when
yet it is from the angels. The Lord is not in a greater and
lesser degree of love and wisdom, that is. He as a sun is not in
a greater or lesser degree of heat and light with one person
than with another, for He is everywhere the same. But he is
not received by one in the same degree as by another ; and this
causes them to appear to themselves to be at a greater or smaller
distance from each other, and also variously according to the
quarters. From this it follows, that the quarters in the spiritual
world are nothing else than various receptions of love and wisdom,
and thence of heat and light from the Lord as a sun. That this
is the case appears from what was shown above, nos. 108 to 112,
that distances in the spiritual world are appearances.
125. Because the quarters are various receptions of love and
wisdom by the angels, the variety from which that appearance
exists must now be spoken of The Lord is in an angel, and an
angel in the Lord, as was shown in the preceding article. But

THE DIVINE LOVE. 59
because it appears as if the Lord as a sun were outside him, it
also appears that the Lord sees him from the sun, and that he
sees the Lord in the sun, almost in the same manner as an image
appears in a mirror. If, therefore, we are to speak according
to that appearance, the case is this, that the Lord sees and
inspects every one face to face, but that the angels in their
turn do not thus see the Lord. Those who are in love to the
Lord from the Lord see Him directly, therefore they are in the
east and the west ; but those who are more in wisdom see the
Lord obliquely to the right, and those who are less in wisdom
obliquely to the left ; therefore the former are in the south, and
the latter in the north. The reason why both the latter are in
oblique aspect is, because love and wisdom proceed from the
Lord as one, but are not received as one by the angels, as was
also said before, and the wisdom which abounds over love
appears indeed as wisdom, but still is not, because the super
abundant wisdom has no life from love in it. From these con
siderations it is plain whence the diversity of reception arises,
agreeably to which the dwellings of the angels appear according
to the quarters in the spiritual world.
126. That various reception of love and wisdom constitutes
quarter in the spiritual world may appear from this circum
stance, that an angel changes quarter according to the increase
and decrease of love with him ; from which it is evident that
the quarter is not from the Lord as a sun, but that it is from the
angel according to reception. It is the same with man as to his
spirit. He as to his spirit is in a certain quarter of the spiritual
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 common with the quarters of the natural world.
The man is in the latter as to his body, but in the former as to
his spirit.
127. In order that love and wisdom may make one with angel
and man, there are pairs in all the things of his body. The eyes,
ears, and nostrils are pairs ; the hands, loins, and feet are pairs ;
the brain is divided into two hemispheres, the heart into two

CO ANGELIG WISDOM GONGERNING
chambers, the lungs into two lobes, and in like manner the other
members. Thus in the angel and in the man there is a right
and a left ; and all -their right parts have relation to love from
which wisdom comes, and all the left parts to wisdom from love;
or, what is the same thing, all the right parts have relation to
good from which truth comes, and all the left parts to truth
from good. Angel and man have these pairs that love and
wisdom, or good and truth, may act as one, and that as one
they may look to the Lord. But of this more in what follows.
128. From these considerations it may be seen what fallacy
and consequent falsity those are in who suppose that the Lord
shares out heaven at His own good will, or that He arbitrarily
grants that one should have more wisdom and love than another;
when nevertheless the Lord wills that one may be wise and be
saved equally with another; for He provides means for all.
Every one is wise and is saved in proportion as he receives these
means, and lives according to them : for the Lord is the same
with one as with another ; but the recipients, who are angels
and men, are dissimilar by reason of dissimilar reception and
life. That this is so may appear from those things which have
now been said concerning the quarters, and concerning the
habitations of the angels according to them, namely, that every
diversity is not from the Lord, but from the recipients.
129. 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 at the back. All things
which are here said of the angels, and of their conversion to
the Lord as a sun, are also to be understood of man as to his
spirit ; for man as to his mind is a spirit, and if he is 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 because the
angels constantly turn the face to the rising of the sun, thus to
the Lord, it is said also of a man who is in love and wisdom
from the Lord that he sees God, that he looks to God, that he

THE DIVINE LOVE. Gl
has God before his eyes, by which is meant that he leads the
life of an angel. Such things are said in the world, both because
they actually exist in heaven, and because .they actually exist
in the spirit of man. Who does not look before himself to God
while he prays, no matter to what quarter his face may be
turned ?
130. The angels constantly turn their faces to the Lord as a
sun, because the angels are in the Lord, and the Lord in them,
and the Lord interiorly leads their affections and thoughts, and
turns them constantly to Himself; wherefore they must needs
look towards the east where the Lord appears as a sun. Hence
it is evident that the angels do not turn themselves to the Lord,
but that the Lord turns them to Himself. For when the angels
think interiorly of the Lord, they then do not think of Him
otherwise than as in themselves. Real interior thought does not
make distance, but exterior thought which acts as one with the
sight of the eyes. The reason is, that exterior, but not interior,
thought is in space ; and when it is not in space, as in the
spiritual world, still it is in the appearance of space. But these
things can be very little understood by a man who thinks of
God from space. For God is everywhere, and yet not in space.
Thus He is both within and without an angel, and hence an
angel can see God, that is, the Lord, both within himself and
also without himself; within himself when he thinks from love
and wisdom, without himself when he thinks of love and wisdom.
Of these things, however, we shall speak in detail in the treatises
on The Lord's Omnipresence, Omniscience, and Omnipo
tence. Let every man beware lest he fall into that execrable
heresy that God has infused Himself into men, and that He is
in them, and no longer in Himself; when yet God is everywhere,
both within man and without him, for He is in all space apart
from space, as was shown above, nos. 7 to 10, and 69 to 72. If
He were in a man. He would not only be divisible, but also
enclosed in space ; nay, and a man might then think that he is
God. This heresy is so abominable, that in the spiritual world
it stinks like a rotten carcase.

62 ANGELIG WISDOM GONGERNING
131. The conversion of the angels to the Lord is such, that,
in every turning of their bodies, they look in front towards
the Lord as a sun. An angel may turn round and round, and
thereby see the various things which are about him, but still
the Lord as a sun appears constantly before his face. This may
seem wonderful, but nevertheless it is the truth. It has also
been granted to me to see the Lord as a sun thus. I see Him
before my face ; and for a number of years to whatever quarter
of the world I have turned I have seen Him in a like
manner. 132. Since the Lord as a sun, thus the east, is in front of the
faces of all the angels of heaven, it follows that the south is to
their right, the north to the left, and the west at the back,
and so also in every conversion of their bodies. For, as said
before, all the quarters in the spiritual world are determined from
the east ; wherefore those who have the east before their eyes are
in the very quarters, nay, are themselves the determinations of
the quarters ; for, as was shown above, nos. 124 to 128, the quarters
are not from the Lord as a sun, but from the angels according
to reception.
133. Now because heaven is from the angels, and the angels
are such, it follows that the universal heaven turns itself
to the Lord, and that heaven by this conversion is ruled
by the Lord as one man ; even as heaven is in the sight of
the Lord. That heaven is as one man in the sight of the Lord
may be seen in the work on Heaven and Hell, nos. 59 to 87.
The quarters of heaven also originate thence.
134. Since the quarters are thus inscribed as it were on the
angel, and also on the universal heaven, therefore an angel,
differently from a man in the world, knows his house and his
place of abode wherever he goes. A man does not know his
house and place of abode from any quarter in himself, because
he thinks from space, thus from the quarters of the natural
world, which have nothing in common with the quarters of the
spiritual world. Nevertheless birds and beasts have such a
knowledge in them, for it is implanted in them to know of

THE DIVINE LOVE. 63
themselves their homes and places of abode, as is known from
much experience. A sign that such is the case in the spiritual
world. For all things which exist in the natural world are
effects, and all things which exist in the spiritual world are the
causes of those effects. The natural, which does not derive its
cause from the spiritual, does not exist.
135. All the Interiors both of the mind and the
BODY of angels ARE TURNED TO THE LORD AS A SUN. The
angels have an understanding and a will, and they have a face and
a body. They have also the interior things of the understand
ing and will, as well as of the face and the body. The interiors
of the understanding and the will are the things which belong
to their interior affection and thought ; the interiors of the face
are the brains ; and the interiors of the body are the viscera,
of which the primary are the heart and the lungs. In short, the
angels have all things in general and in particular that men
have on earth : it is by virtue of these things that angels are
men. The external form apart from those internal things does
not make them men, but the external form together with these
internals, nay from them, does make them men; otherwise
they would be only images of man, in which there is no life,
because the form of life is not within.
136. It is well known that the will and understanding rule
the body at their nod, for what the understanding thinks, the
mouth speaks, and what the will wills, the body does. From
these considerations it is plain that the body is a form cor
responding to the understanding and the will. And because
form is predicated also of the understanding and the will, it is
plain that the form of the body corresponds to the form of the
understanding and the will. But this is not the place to
describe the nature of these respective forms. There are also
innumerable things in either form ; and innumerable things on
either side act as one, because they mutually correspond to each
other. Hence it is that the mind, comprising the will and the
understanding, rules the body at its beck, thus altogether as

64 ANGELIG WISDOM GONGERNING
it rules itself. From these considerations it follo'ws that the
interiors of the mind act as one with the interiors of the body,
and the exteriors of the mind with the exteriors of the body.
The interiors of the mind will be spoken of below, after the
degrees of life have been treated of; likewise also the interiors
of the body.
137. Since the interiors of the mind make one with the interiors
of the body, it follows that when the interiors of the mind tum
themselves to the Lord as a sun, the iuteriors of the body also
do likewise ; and because the exteriors of both, the mind as well
as the body, depend upon their interiors, it follows that they also
do likewise. For what the external does, it does from the
internals, since the general derives all it has from the particulars
out of which it arises. Hence it appears that because an
angel turns his face and body to the Lord as a sun, all the
interiors of his mind and body are also turned in the same
direction. The like holds with man ; if he has the Lord con
stantly before his eyes, which is the case if -he is in love and
wisdom, he then looks to Him not only with his eyes and face,
but also with his whole mind and his whole heart, that is, with
all things of the will and the understanding, and at the same
time with all things of the body.
138. This conversion towards the Lord is an actual conversion,
and a kind of elevation. For the subject is elevated into the
heat and light of heaven, which is effected by an opening of the
iuteriors ; and when these are opened, love and wisdom flow into
the interiors of' the mind, and the heat and the light of heaven
into the interiors of the body. Hence the elevation ; which
is Hke rising out of a cloud into clear air, or out of air into ether.
And love and wisdom with their heat and light are the Lord
with the man. Who, as was said above, turns the man to
Himself The contrary occurs with those who are not in love
and wisdom, and still more with those who are against love
and wisdom. The interiors of their minds as well as of their
bodies are closed, and when they are closed the exteriors re-act
against the Lord, for such is their inherent nature. Hence it is

THE DIVINE LOVE. 65
that they turn their backs to the Lord, and to turn the back
thus is to turn to hell.
139. This actual conversion to the Lord is from love and
at the same time from wisdom ; not from love alone, nor from
wisdom alone ; for love alone is like Esse apart from its Existere,
since love exists in wisdom ; and wisdom apart from love
is like Existere apart from its Esse, since wisdom exists from
love. Love indeed is possible without wisdom ; but such love
is man's, and not the Lord's ; and wisdom also is possible with
out love. This last wisdom is indeed from the Lord, but it has
not the Lord in it ;¦ for it is like the light of winter, which is
indeed from the sun, but nevertheless the essence of the sun,
which is heat, is not in it.
140. Every Spirit, whatever his quality, turns in like
MANNER TO HIS RULING LOVE. What a spirit is, and what an
angel, shall first be stated. Every man after death comes first into
the world of spirits, which is in the middle between heaven and
hell, and there goes through his times or his states, and accord
ing to his life is prepared either for heaven or for hell. So long
as he stays in that world he is called a spirit : he who is raised
from that world into heaven is called an angel ; but he who
is cast down into hell is called a satan, or a devil. So long
as these are in the world of spirits, he who is prepared for heaven
is called an angelic spirit, and he who is prepared for hell an
infernal spirit ; the angelic spirit in the meantime is conjoined
with heaven, and the infernal spirit with hell. All the spirits
who are in the world of spirits are adjoined to men ; because
men, as to the interiors of their minds, are in like manner
between heaven and hell ; and through these spirits they com
municate with heaven or with hell according to their life. It is
to be observed that the World of Spirits is one thing, and
the Spiritual World another: the world of spirits is that
which has just been spoken of; but the spiritual world embraces
that world, and also heaven and hefl.
141'. Something shall also be said concerning Loves, because

66 ANGELIG WISDOM GONGERNING
the subject now under consideration is the conversion of angels
and spirits from their loves to their loves. The universal heaven
is distinguished into societies according to all the differences of
loves; in like manner hell, and in like manner the world of
spirits. But heaven is distinguished into societies according to
the differences of heavenly loves ; hell into societies according
to the differences of infernal loves ; and the world of spirits,
according to the differences of loves, both heavenly and infernal.
There are two loves which are the heads of all the rest, or to
which all other loves stand related ; the love which is the head,
or to which all heavenly loves have relation, is love to the Lord ;
and the love which is the head, or to which all infernal loves
have relation, is the love of ruling from the love of self These
two loves are diametrically opposed to each other.
142. Since these two loves, love to the Lord, and the love
of ruling from the love of self, are altogether opposed to each
other, and because all who are in the love to the Lord turn to
the Lord as a sun, as was shown in the preceding article, it
may appear that all who are in the love of ruling from the love
of self, tum their backs to the Lord. They tum in this
opposite direction, because those who are in love to the Lord,
love nothing more than to be led by the Lord, and will that
the Lord only shall rule ; but those who are in the love of
ruling from the love of self, love nothing more than to be led
by themselves, and will that they themselves alone may rule. It
is said here the love of ruling from the love of self, because
there is a love of ruling from the love of doing uses. This love,
because it makes one with love towards the neighbour, is a
spiritual love. But this love cannot be called love of ruHng,
but a love of doing uses.
143. Every spirit, of whatever quality, turns to his ruling
love, because love is the life of every one, as was shown in
Part I., nos. 1, 2, 3 ; and the life turns its receptacles which
are called members, organs, and viscera, thus the whole man,
to that society which is in a similar love with itself, where
consequently its love is.

THE DIVINE LOVE. 67
144. Since the love of ruling from the love of self is entirely
opposed to love to the Lord, therefore spirits who are in that
love of raling, turn the face backwards from the Lord, and
hence look with their eyes to the west of the spiritual world ;
and thus because of the wrong conversion of their bodies, the
east is behind them, the north is at their right, and the south
at their left. The east is behind them because they hate the
Lord ; the north is at their right because they love fallacies
and their resultant falsities, and the south is at their left
because they spurn the light of wisdom. They may tum them
selves round and round, but all the things which they see about
them appear similar to their love. All these are natural-
sensual ; and some of them are of such a nature that they
imagine that they alone live, and look upon others as images ;
they believe that they are wise more than all others, although
they are insane.
145. In the spiritual world ways appear laid out Hke the
ways in the natural world ; some lead to heaven and some to
hell ; but the ways which lead to hell do not appear to those
who are going to heaven, nor do the ways which lead to heaven
appear to those who are going to hell. There are innumerable
ways of this kind; for there are ways which lead to every
society of heaven, and to every society of hell. Each spirit
enters the way which leads to the society of his own love, nor
does he see the ways which lead in another direction. Hence
it is that each spirit, as he turns himself to his ruling love, also
goes on in it.
146. The Divine Love and the Divine Wisdom which
proceed from the Lord as a sun, and make heat and
light in heaven, is the proceeding Divine, which is the
Holy' Spirit. In the Doctrine of the New Jerusalem concern
ing the Lord it was shown, that God is one in person and in
essence, and that in Him there is a trinity, and that that God
is the Lord. Also, that His trinity is named Father, Son, and
Holy Spirit ; and that the Divine, the source of all — Divinum

68 ANGELIG WISDOM GONGERNING
a Quo — is named the Father, the Divine Human the Son, and
the proceeding Divine the Holy Spirit. It is called the proceed
ing Divine, and yet no one knows whence it is that it is called
proceeding. This is not known, because heretofore it has not
been known that the Lord appears as a sun before the angels,
and that from that sun proceeds heat which in its essence
is Divine Love, and also light which in its essence is Divine
Wisdom. So long as these things were unknown, men could not
think otherwise than that the proceeding Divine is the Divme
in itself, wherefore also the Athanasian doctrine of the trinity
declares that there is one person of the Father, another of the
Son, and another of the Holy Spirit. But now when it is known
that the Lord appears as a sun, a just idea may be had of the
proceeding Divine which is called the Holy Spirit, as being
one with the Lord, but as proceeding from Him as heat and
light from the sun. This also is the reason why the angels
are in Divine heat and Divine light exactly iu proportion as
they are in love and wisdom. Without this knowledge, that
the Lord appears as a sun in the spiritual world, and that
His Divine thus proceeds from Him, no one can ever know
what is meant by proceeding, whether it means only com
municating those things which are the Father's and the Son's,
or only enlightening and teaching. But still, when it was known
that God is one, and that He is omnipresent, there was no
ground why enlightened reason should have acknowledged the
proceeding Divine as the Divine in itself, and called it God, and
made a division.
147. It was shown above that God is not in space, and that
thereby He is omnipresent ; also that the Divine is the same
everywhere, but that His apparent variety is in angels and
men by reason of various reception. Now because the Divine
which proceeds from the Lord as a sun is in Light and Heat,
and the light and heat flow first into universal recipients, which
in the world are called atmospheres, and these are the recipients
of clouds ; it may appear that according as the interiors which
are the things of the understanding with a man or an angel.

THE DIVINE LOVE. 69
are veiled round by such clouds, he is in such wise a receptacle of
the proceeding Divine. By clouds are meant spiritual clouds
which are thoughts, which, if they come from truths, agree with
Divine Wisdom, but if from falsities, disagree; thus also
thoughts from truths in the spiritual world, when they are
presented to the sight, appear as shining white clouds, and
thoughts from falsities as black clouds. From these things it
may appear that the Divine proceeding is indeed in every man,
but is variously veiled over by each.
148. Since the Divine itself is present in angel and in man
by spiritual heat and Hght, therefore it is said of those who
are in the truths of Divine Wisdom and in the goods of
Divine Love, when they are affected by these, and from
affection think from them and about them, that they groiv warm
with God ; which also happens sometimes so that it is perceived
and felt, as when a preacher speaks from zeal. Of these same
persons it is also said, that they are enlightened hy God, because
the Lord, by his proceeding Divine, not merely kindles the will
with spiritual heat, but also enlightens the understanding with
spiritual light.
149. That the Holy Spirit is identical with the Lord, and
that it is the very truth from which man has enlightenment, is
evident from these passages in the Word. Jesus said, " When
the spirit of truth is come, he will guide you into all truth ;
he shall not speak of himself; but whatsoever he shall have heard,
that shall he speak" (John xvi. 13.) " He shall glorify Me, for
he shall receive of Mine, and shall show it unto you " (John xvi.
14, 15). " That he will be with the disciples and in them " (John
XV. 26). Jesus said, "the words that I speak unto you, they are
spirit and they are life " (John vi. 63.) From these passages it
is evident that the very Truth which proceeds from the Lord is
called the Tio\j Spirit ; which because it is in light, enlightens.
150. Enlightenment which is attributed to the Holy Spirit is
indeed in man from the Lord, but nevertheless it is brought about
by the mediation of spirits and angels. The nature of that
mediation, however, cannot yet be described ; only that angels

70 ANGELIG WISDOM GONGERNING
and spirits cannot by any means enlighten or illustrate a man
from themselves, because they, in like manner as man, are
enlightened by the Lord : and as they are enlightened in like
manner, it follows that all enlightenment or illustration is from
the Lord alone. It takes place by the mediation of angels or
spirits, because the man who is in enlightenment or illustration,
is then placed in the midst of such angels and spirits as receive
from the Lord alone more enlightenment than others.
151. The Lord created the universe and all things
belonging to it by means of the sun which is the
FIRST Proceeding of the Divine Love and the Divine
Wisdom. By the Lord is meant God from eternity, namely
Jehovah, who is called Father and Creator, because the Lord is
one with Him, as has been shown in The Doctrine of the New
Jerusalem concerning the Lord : wherefore in the foUowing
pages, where also creation is treated of. He is named the Lord.
152. That all things in the universe were created by the
Divine Love and the Divine Wisdom, was fully shown in Part I.,
especially nos. 52, 53 ; here now it is shown that this took place
by means of the sun which is the first proceeding of the Divine
Love and the Divine Wisdom. No one who is capable of seeing
effects from causes, and afterwards by causes effects in their
order, and in series, can deny that the sun is the first, the prime,
of creation, for all those things which are in its world subsist
from it ; and because they subsist from it, they also have existed
from it. The one fact involves the other, and proclaims it.
Thus all things are under the view of the sun, because it has
put them into existence ; and keeping them under its view
amounts to putting them into existence continually ; wherefore
also it is said that subsistence is perpetual existence. And if
anything were withdrawn entirely from the influx of the sun
through the atmospheres, that thing would be dissolved instan
taneously ; for the atmospheres, which are purer ¦ and again
purer, and actuated in potency by the sun, hold aU things
in connection. Now because the subsistence of the universe.

THE DIVINE LOVE. 71
and of all things belonging to it, is from the sun, it is evident
that the sun is the prime originant in creation. Creation is
spoken of by the sun, but this means by the Lord through the
sun ; for the sun also is created by the Lord.
153. There are two suns through which all things have been
created by the Lord, the sun of the spiritual world and the sun
of the natural world. All things have been created by the
Lord through the sun of the spiritual world, but not throvigh
the sun of the natural world ; for the latter sun is far below the
former ; it is in middle distance : above it is the spiritual world,
and below it is the natural world ; and the sun of the natural
world has been created to render subordinate aid ; this aid will
be spoken of in what follows.
154. The universe and all things belonging thereto were
created by the Lord by means of the sun of the spiritual
world, because that sun is the first proceeding of the Divine
Love and the Divine Wisdom, and from the Divine Love and the
Divine Wisdom all things are, as was pointed out above, nos. 52
to 82. Three things there are which exist in every created thing,
in the greatest as well as in the least, namely, end, cause, and
effect. A created thing in which these three are not, is not
possible. These three exist in the greatest, that is, in the
universe, in the following order. In the sun, which is the First
proceeding of the Divine Love and the Divine Wisdopi, is the
end of all things ; in the spiritual world are the causes of all
things ; in the natural world are the effects of all things. But
how these three are in the first things and in the last [in the
Primes and in the Ultimates] shall be shown in what follows.
Now, because no created thing is possible in which these three
are not, it follows that the universe, and all things belonging to
it, have been created by the Lord through the sun, where the
end of all things is.
155. Actual creation cannot be brought within conception
unless space and time are removed from the thought; but
if these are removed, it may be comprehended. Remove them
if you can, or as much as you can, and keep the mind in idea

72 ANGELIG WISDOM GONGERNING
abstracted from space and time, and you will perceive that the
maximum of space and the minimum of space in no wise differ
from each other ; and then you cannot but have the Hke idea of
the creation of the universe, and of the creation of the singulars
in the universe ; [you will also perceive] that the diversity in
created things comes from the fact that there are infinite things
in God Man, and hence indefinite things in the sun, which is the
first proceeding from Him, which indefinite things exist as in an
image in the created universe. Hence it is that no two things
anywhere can possibly be the same. Hence comes the variety of
all things, a varietj' which is placed before the eyes together with
space in the natural world, and placed in the appearance of
space in the spiritual world : and it is a variety of generals and
it is a variety of singulars. These are the things which have
been pointed out in. Part I., where it is shown that in God Man
infinite things are distinctly one, nos. 17 to 22 ; that all things
in the universe have been created by the Divine Love and the
Divine Wisdom, nos. 52, 53 ; that all things in the created
universe are recipients of the Divine Love and of the Divine
Wisdom of God Man, nos. 54 to 60 ; that the Divine is not in
space, nos. 7 to 10; that the Divine fills all spaces apart, from
space, nos. 69 to 72; that the Divine is the same in the
greatest and the least things, nos. 77 to 82.
156. The creation of the universe, and of all things belonging
to it cannot be said to have been accomplished from space to
space, or from time to time, thus progressively and successively,
but from eternity and from infinity ; not from eternity of time,
because there is no such thing, but from eternity not of time,
for this is the same with the Divine ; nor from infinity of space,
because again there is no such thing, but from infinity not of
space, which also is the same with the Divine. I know that
these things transcend the ideas of the thoughts which are in
natural light, but they do not transcend the ideas of the
thoughts which are in spiritual light, for in these ideas there is
nothing of space and time. Nay, they do not altogether trans
cend the ideas which are in natural light ; for when it is said

THE DIVINE LOVE. 73
that infinity of space is not possible, every one affirms this
from reason; the case is the same with eternity, for this is
infinity of time. If you say to eternity, this is comprehended
from time, but from eternity is not comprehended, unless time
be removed.
157. The sun of the natural world is pure fire, and
hence dead, and nature, because it derives origin from
THAT SUN, IS DEAD. Creation itself can in no wise be ascribed
to the sun of the natural world, but all to the sun of the spiritual
world ; because the sun of the natural world is wholly dead, but
the sun of the spiritual world is alive ; for it is the first pro
ceeding of the Divine Love and the Divine Wisdom ; and what
is dead does nothing whatever of itself, but is acted upon.
Wherefore to ascribe to it anything of creation would be like
ascribing the work of the artificer to the instrument with which
the hands of the artificer operate. The sun of the natural
world is pure fire from which the all of life has been abstracted ;
but the sun of the spiritual world is fire in which there is
Divine Life. The angelic idea concerning the fire of the sun
of the natural world, and concerning the fire of the sun of the
spiritual world, is this ; that the Divine Life is internally in the
fire of the sun of the spiritual world, but externally in the fire
of the sun of the natural world. From this it may appear that
the actuality of the natural sun is not from itself, but from the
living force proceeding from the sun of the spiritual world.
Wherefore if the living force of that sun were withdrawn or
taken away, the natural sun would collapse. Hence it is that
of all the forms of the worship of a God the worship of the sun
is the lowest, for it is quite dead as the sun itself is dead ; and
hence that worship in the Word is called abomination.
158. As the sun of the natural world is pure fire, and hence
it is dead, therefore also the heat proceeding from it is dead
heat, and likewise the light proceeding from it is dead. The
atmospheres, too, which are called ether and air, and which
receive and carry down in their bosom the heat and light of

74 ANGELIG WISDOM CONCERNING
that sun are dead. Since these are dead all things of the surface
of the ground in general and in particular, which are under the
atmospheres, and are called earths, are dead. But still these
things, all and singular, are girded round by spiritual things
which proceed and flow forth from the sun of the spiritual
world. Unless they were so engirded the earths could not
have been stirred into activity, and could not have produced
the forms of uses, which are plants, or the forms of life, which
are animals; nor could have supplied those matters through
which man exists and subsists.
159. Now, because nature begins from that sun, and all that
exists and subsists from it is called natural, it follows that
nature, with all things belonging thereto, in general and in
particular, is dead. That nature in man and in animals
appears as it were alive, is owing to the Life-which accompanies
and actuates.
160. Since the lowest things of nature which form the earths
are dead, and are not mutable and various according to the
states of affections and thoughts, as in the spiritual world, but
are immutable and fixed, therefore there are spaces in nature,
and there are distances of spaces. These things are so,
because creation has ceased there, and subsists in rest. Hence
it is evident that spaces are proper to nature; and because
spaces in nature are not appearances of spaces according to
states of life, as in the spiritual world, they also may be called
dead. 161. Since times in like manner are stated and constant,
they also are proper to nature ; thus the time of a day is
constantly twenty-four hours, and the time of a year is constantly
three hundred and sixty-five days and a quarter. The very
states of light and shade, and of heat and cold, by which the
times are varied, are also constant in returning. The states which
recur daily are morning, noon, evening, and night ; and those
which recur yearly are spring, summer, autumn, and winter:
the states of the year also constantly vary the states of the days.
All these states, because they are not states of life, as in the

THE DIVINE LOVE. 75
spiritual worid, are also dead : for in the spiritual worid there
is continual light and continual heat, and the light corresponds
to the state of wisdom, and the heat to the state of love, with
the angels ; whence their states are living.
162. From these things the fatuity of those who ascribe all
things to nature may be seen. Those who have confirmed them
selves for nature have induced on themselves the state that
they are no longer willing to raise the mind above nature;
wherefore their minds are shut above, and opened below. A
person thus becomes sensual-natural, a spiritually dead man ;
and because he then thinks only from such things as he has
imbibed out of the senses of- the body, or through the senses
from the world, he also at heart denies God. Then because
conjunction with heaven is broken, conjunction with hell is
established, th^faculty of thinking and willing alone remaining ;
the faculty of thinking, from rationality, and the faculty of
willing, from liberty ; which two faculties every man has from
the Lord, nor are they ever taken away. These two faculties
are possessed equally by devils as by angels; but the devils
apply them to growing insane and to doing evil, but the angels
to growing wise and to doing good.
163. Without two suns, the one living and the other
DEAD, THERE CAN BE NO CREATION. The universe in general is
distinguished into two worlds, the spiritual and the natural.
Angels and spirits dwell in the spiritual world, and men in the
natural world. These two worlds are entirely similar in external
appearance, so similar that they cannot be distinguished ; but as
to their internal complexion they are entirely dissimilar. The
men who are in the spiritual world, who, as said above, are
called angels and spirits, are spiritual, and, being spiritual, they
think spiritually and speak spiritually. But the men who are
in the natural world are natural, and therefore think naturally
and speak naturally; and spiritual thought and speech have
nothing in common with natural thought and speech. From
this it is plain that these two worlds, the spiritual and the

76 ANGELIG WISDOM GONGERNING
natural, are entirely distinct from each other, so that they can
by no means be together.
164. Now because these two worlds are so distinct, it is neces
sary that there should be two suns, one from which all spiritual
things are, and another from which all natural things are. And
because all spiritual things in their origin are living, and all
natural things from their origin are dead, and suns are origins,
it follows that the one sun is living and that the other sun is
dead ; also, that the dead sun itself is created through the living
sun by the Lord.
165. A dead sun was created for this reason that in the last
things, in the ultimates, all things may be fixed, stated, and
constant, and that on this ground existences may come forth
which shall be perennial and ever-during. Thus and in no
other way is creation founded. The terraqueous globe, in which,
upon which, and about which, such things exist, is as a basis and
firmament ; for it is the last work, the ultimum opus, in which
all things end, and upon which they rest. That it is also as a
matrix, from which effects, which are the ends of creation, are
produced, will be shown in what follows.
166. That all things were created by the Lord through the
living sun, and nothing through the dead sun, may appear from
this consideration, that the living thing disposes the dead thing
in plastic obedience, and forms it for uses, which are its ends ;
but not conversely. No one but a person deprived of reason can
think that all things are from nature,and that life even comes from
her ; whoever thinks thus does not know what life is. Nature
cannot fashion life in any wise, for nature in itself is altogether
inert. For the dead thing to act upon the living thing, or for
the dead force to act upon the living force, or, what is the same,
for the natural to act upon the spiritual, is entirely contrary to
order, and therefore to think that it does so is contrary to the
light of sound reason. The dead thing, the natural thing, may
indeed in many ways be perverted or changed by external
accidents, but still it cannot act upon life ; but life acts into it,
according to any change of form which has been induced.

THE DIVINE LOVE. 77
The like applies to physical influx into the spiritual operations
of the soul ; this, it is well known, does not exist, because it is
not possible.
167. The end of creation exists in ultimates, which
end is, that all things may return to the creator,
AND THAT THERE MAY BE CONJUNCTION. In the first place,
something shall be said of ends. There are three things
which follow in order, which are called the first end, the middle
end, and the last end; and they are also called the end, the
cause, and the effect. These three must be together in every
thing, in order that it may be anything. For a first end without
a middle end, and at the same time a last end, is impossible ; or,
what is the same thing, an end alone without a cause and an
effect is impossible. So neither is a cause alone possible
vifithout an end from which it is, and without an effect in which
it is ; nor is an effect alone possible, that is, an effect without a
cause and its end. That this is so may be comprehended if it
be considered that an end without an effect, that is, separated
from an effect, is not an existing thing, and therefore is a mere
term. Thus an end, in order that it may actually be an end,
must be terminated, and it is terminated in its effect, in which
it is for the first time called an end, because it is an end. It
appears as if the agent or efficient exists by itself; but this is an
appearance arising from the fact that it is in the effect ; but if
it is separated from the effect it is annulled in a moment.
From these things it appears that these three, end, cause, and
effect, must be in everything to make it anything.
168. Moreover it requires to be known, that the end is the all
in the cause, and also the all in the effect : hence it is that the
end, the cause, and the effect, are called the first end, the
middle end, and the last end. But that the end may be all in
the cause, there must be something out of the end in which the
end shall be ; and that it may be all in the effect, there must be
something out of the end through the cause, in which the end
shall be. The end cannot be in itself alone, but it must be in

78 ANGELIG WISDOM GONGERNING
something existing from itself, in which it may dwell as to all
that is its own, and effect deeds of action, until at last it
subsists. That in which it subsists is the last or ultimate end,
which is called the effect.
169. These three things, namely, end, cause, and effect, are in
the created universe, both in its greatest things and in its least
things. These three are in the greatest and least things of the
created universe, because these three are in God the Creator,
Who is the Lord from eternity. But because he is Infinite, and
infinite things are in the Infinite distinctly one, as was shown
above, nos. 17 to 22, therefore also these three in Him, and these
three in His infinites, are distinctly one. Hence it is that the
universe, which was created from His Esse, and which, regarded
as to uses is His image, has obtained these three in all things
belonging to it, in general and in particular.
170. The universal end, the end of all things in creation,
is, that there may be an eternal conjunction of the Creator
with the created universe ; and this is not possible unless
there be subjects in which His Divine may be as in Itself,
thus in which it may dwell and abide. In order that these
subjects may be the dwellings and mansions of Himself, they
must be recipients of His love and wisdom as of themselves ;
thus they must be those who shall elevate themselves to the
Creator as of themselves, and shall conjoin themselves with
Him : without this reciprocity no conjunction is possible.
These subjects are men, who are able to elevate and conjoin
themselves as of themselves. That men are such subjects, and
that they are recipients of the Divine as of themselves, has
been pointed out above many times. Through this conjunc
tion, the Lord is present in every work created by Himself
For all has been created finally for the sake of man. Where
fore the uses of all things which are created, ascend by degrees
from the last things to man, and through man to God the
Creator from whom they are, as was shown above, nos. 65 to 68.
171. Creation continually proceeds to this last or ultimate
end by these three things, which are end, cause, and effect.

THE DIVINE LOVE. 79
because these three are in the Lord the Creator, as was said
just above; and the Divine is in all space apart from space, nos.
69 to 72 ; and is the same in the greatest and least things, nos.
77 to 82. Hence it is evident that the created universe, in its
general progression to its ultimate end, is relatively the middle
end. For out of the ground, by the Lord the Creator, forms of
uses are continually raised in their order up to man, who as
to his body is also from the ground. He, man, is next elevated
by the reception of love and wisdom from the Lord ; and that
he may receive love and wisdom all means are provided ; and
he has been so made that he can receive, if only he will. From
what has now been said it may be seen, though as yet merely in
a general manner, that the end of creation exists in the last
things or ultimates ; which end is, that all things may return
to the Creator, and that conjunction may exist.
172. That these three, end, cause, and effect, are in all things
that are created, in general and in particular, may also appear
from this, that all effects, which are called ultimate ends, become
anew first ends, in continuous series from the Prime end Who
is the Lord the Creator, all the way to the ultimate end, which
is the conjunction of man with Him. That all last ends become
anew first ends is plain from this, that there is nothing so inert
and dead as to be totally devoid of working power. Even out
of sand a nature breathes which contributes aid to producing
something, and therefore to effecting something.

ANGELIC WISDOM CONCERNING THE
DIVINE LOVE.
PART IIL
173. In the spiritual world there are atmospheres,
WATERS and earths, AS IN THE NATURAL WORLD; BUT THE
FORMER ARE SPIRITUAL, WHEREAS THE LATTER ARE NATURAL.
That the spiritual world and the natural world are alike, with
this difference only, that all things of the spiritual world, in
general and in particular, are spiritual, and all things of the
natural world, in general and in particular, are natural, has been
stated in the preceding pages, and shown in the work on
Heaven and Hell. Inasmuch as these two worlds are alike,
therefore there are atmospheres, waters, and earths in both,
which are generals through which and from which all things
exist, in general and in particular, with inflnite variety.
174. As regards the atmospheres, which are called ethers and
airs, they are alike in both worlds, the spiritual and the natural,
with this difference, that those in the spiritual world are
spiritual, and those in the natural world are natural. The
former are spiritual, because they exist from the sun which is
the first proceeding of the Divine Love and Divine Wisdom
of the Lord, and from Him receive in themselves Divine fire
which is love, aud Divine light which is wisdom, and carry down
these to the heavens where the angels are; and cause the
presence of that sun in the greatest and in the least things
there. The spiritual atmospheres are discrete substances, or
least forms, originating from the sun ; and as they each singly

THE DIVINE LOVE. 81
receive the sun, therefore the fire of the sun, divided into so
many substances or forms, and as it were enveloped by them,
and tempered by these envelopments, becomes heat, adequate
at last to the love of the angels in heaven, and of the spirits
under heaven. So likewise the light of the sun. The natural
atmospheres are similar to the spiritual atmospheres in this
respect, that they also are discrete substances and least forms,
originating from the sun of the natural world ; which also singly
receive the sun and store up its fire in themselves, and temper
it, and carry it down as heat to the earth, the dwelling-place of
men ; and in like manner the light.
175. The difference between the spiritual atmospheres and
the natural atmospheres is this, that the spiritual atmospheres
are receptacles of Divine fire and Divine light, thus of love and
wisdom, for they contain these within themselves; whereas
the natural atmospheres are not receptacles of Divine fire and
Divine light, but they are receptacles of the fire and light of
their own sun, which in itself is dead, as was shown above ;
wherefore interiorly there is nothing in them from the sun of
the spiritual world, but still they are environed by the spiritual
atmospheres which are from the spiritual sun. That this is the
difference between the spiritual atmospheres and the natural
atmospheres is derived from the wisdom of the angels.
176. That there are atmospheres in the spiritual world, equally
as in the natural world, may appear from this consideration,
that angels and spirits breathe, and also speali and hear, equally
with men in the natural world ; and respiration, and likewise
speech and hearing, are effected through the ultimate atmo
sphere which is called air. Also from this, — that angels and
spirits see equally with men in the natural world, and sight
is not possible except through an atmosphere purer than air.
Also from this, — that angels and spirits think and are effected
equally with men in the natural world, and thought and
affection are not possible except by means of still purer atmo
spheres. And lastly, from this,— that all things belonging to
the bodies of angels and spirits, external things as well as
F

82 ANGELIG WISDOM GONGERNING
internal, are held together in connection, the external things by
an aerial atmosphere, and the internal things by ethereal
atmospheres. Without the circumpressure and action of these
atmospheres it is clear that the interior and exterior forms of
the body would dissolve away. Since the angels are spiritual,
and the parts of their bodies, all and singular, are held together
in connection, foi-m, and order by atmospheres, it follows
that these atmospheres are spiritual ; and they are spiritual,
because they arise from the spiritual sun which is the first
proceeding of the Divine Love and Divine Wisdom of the
Lord. 177. That in the spiritual world there are also waters, and
likewise lands, as in the natural world, with this difference,
that the waters and earths of the spiritual world are spiritual,
was said above, and is shown in the work on Heaven and Hell,
And because these are spiritual, they are actuated and modified
by the heat and light of the spiritual sun by means of the
atmospheres proceeding from it, just as the waters and earths
in the natural world are actuated and modified by the heat and
light of the sun of their world by means of its atmospheres.
178. Atmospheres, waters, and lands, are here mentioned,
because these three are generals, through which and from which
all things, in general and in particular, exist in infinite variety.
The atmospheres are the active forces, the waters are the middle
forces, and the earths are the passive forces, from which all
effects exist. That these three are such forces in their series
is due solely to the life which proceeds from the Lord as a sun,
and which causes them to be active.
179. There are degrees of love and wisdom, and hence
degrees of heat and light, also degrees of atmo
SPHERES. Unless it be known that there are desrrees, also
what they are, and what their nature is, the things that follow
cannot be comprehended; since there are degrees in every created
thing, thus in every form ; wherefore this Part of the Angelic
Wisdom will treat of Degrees. That there are degrees of love

THE DIVINE LOVE. 83
and wisdom may appear manifestly from the angels of the three
heavens. The angels of the third heaven so far excel the angels
of the second heaven in love and wisdom, and these, the angels
of the last or ultimate heaven, that they cannot be together ;
degrees of love and wisdom distinguish and separate them.
Hence it is that the angels of the lower heavens cannot ascend
to the angels of the higher heavens, and if they are allowed
to ascend, they do not see the higher angels or anything that
is about them. The reason why they do not see them is, that
their love and wisdom is in a higher degree, which transcends
perception. Each angel is his own love and his own wisdom,
and love together with wisdom in its own form is a man, because
God, who is Love itself and Wisdom itself, is a Man. Some
times it has been granted me to see that angels of the last heaven
ascended to the angels of the third heaven, and when they
had made their way thither, I heard them complaining that
they did not see any one, and yet they were in the midst of
the higher angels. Afterwards they were instructed, that those
angels were invisible to them, because their love and wisdom
were imperceptible to them, and it is love and wisdom that
cause an angel to appear as a man.
180. That there are degrees of love and wisdom appears still
more manifestly from the love and wisdom of the angels
relatively to the love and wisdom of men. That the wisdom of
the angels is relatively ineffable is well known ; and that it is
incomprehensible to men when they are in natural love, will be
seen in what follows. It appears ineffable and incomprehensible
because it is in a higher degree.
181. Since there are degrees of love and wisdom, there are
also degrees of heat and light. By heat and Hght are meant
spiritual heat and light, such as the angels have in the heavens,
and such as men have as to the interiors belonging to their
minds ; for men have a like heat of love, and a like light of
wisdom, with the angels. In the heavens the case is thus : in
proportion to the quality and quantity of love which the angels
have, in the same proportion is the quality and quantity of

84 ANGELIG WISDOM GONGERNING
their heat ; and the same is the case with their light in respect
to their wisdom : the reason is, that with them the love is in
the heat, and the wisdom in the Hght, as was shown above. It
is the same with men on earth, but with this difference, that the
angels feel that heat, and see that Hght, but men do not, because
men are in natural heat and Hght, and while this is the case
they do not feel spiritual heat, except by a certain delight of
love, nor do they see spiritual light except by a perception of
truth. Now as man, so long as he is in natural heat and light,
knows nothing of the spiritual heat and Hght within him, and
this cannot be known excepting through experience from the
spiritual world, therefore we shall in the first place speak here
of the heat and Hght in which the angels and their heavens are.
Enlightenment on this subject is possible from this source, and
from no other.
182. But the degrees of spiritual heat cannot be described
from experience, because love, to which spiritual heat corres
ponds, does not come thus under ideas of thought; but the
degrees of spiritual light can be described, because light, being
of thought, falls into those ideas ; from the degrees of light the
degrees of spiritual heat can even be comprehended ; for they
are in a like degree. With respect then to the spiritual light
in which the angels are, it has been granted me to see it with
my eyes ; the light with the angels of the higher heavens is
so shining white that it cannot be described, not even by the
shining whiteness of snow, and also so ruddy that this also cannot
be described, not even by the beams of the sun of this world.
In a word, that Hght exceeds a thousand times the noon-day light
on earth. But the light with the angels of the lower heavens
can be described in a measure by^ comparisons, although it still
exceeds the most intense light of our world. The cause why
the Hght of the angels of the higher heavens cannot be de
scribed is, that their light makes one with their wisdom, and
because their wisdom, relatively to the wisdom of men, is
ineffable, so also their light is indescribable. From these few
things it may appear that there are degrees of light; and

THE DIVINE LOVE. 85
because wisdom and love are in similar degree, it follows
that there are similar degrees of heat.
183. Since the atmospheres are the receptacles and con
tinents of heat and light, it follows that there are as many
degrees of atmospheres as there are degrees of heat and light,
and also that there are as many as there are degrees of love and
wisdom. That there is a plurality of atmospheres, and that
they are distinct from each other by means of degrees, has
been manifested to me by much experience in the spiritual
world ; especially from this, that the angels of the lower heavens
cannot breathe in the region of the higher angels, and that
they appear to themselves to gasp for breath, as is the case with
living creatures which are raised out of the air into the ether,
or out of water into air. The spirits below the heavens also
appear as in a misty cloud. That there is a plurality of atmo
spheres, and that they are distinct from each other by means
of degrees, may be seen above, no. 176.
184. Degrees are of twofold kind, degrees of altitude
AND DEGREES OF LATITUDE. — The knowledge of degrees is as it
were a key for opening the causes of things, and for entering
into them. Without this knowledge, scarcely anything of cause
can be known. For without it, the objects and subjects of both
worlds appear of such a sameness, as if there were nothing in
volved in them except what is seen with the eye ; when yet
relatively to the things which lie hidden within, what is thus
seen is as one to a thousand or to tens of thousands. The
interiors which are not patent cannot be uncovered in any
way without a knowledge of degrees. For exteriors pass to
interiors, and by these to intimates, through degrees; not through
continuous degrees, but through discrete degrees. Continuous
degrees are called decrements or decreasings from grosser to
finer, or from denser to rarer ; or rather as it were increments
and increasings from finer to grosser, or from rarer to denser ;
just like the stages of light to shade, or of heat to cold. But
discrete degrees are entirely different : they are as things prior.

86 ANGELIG WISDOM CONCERNING
posterior, and postreme; or as end, cause, and effect. These
degrees are called discrete, because the prior is by itself ; the
posterior is by itself; and the postreme is by itself; and yet
taken together they make one. The atmospheres from the
highest to the lowest, or from the sun to the earth, the ethers
and the airs, are discreted into such degrees ; and they stand as
simples, as congregates of these, and again as congregates of
these, which taken together are called a composite. These
degrees are discrete, because they exist distinctly, and they are
understood by degrees of altitude ; but the former degrees are
continuous, because they increase continuously, and they are
understood by degrees of latitude.
185. All things which exist in the spiritual world and in the
natural world, in general and in particular, co-exist at the same
time out of discrete degrees and out of continuous degrees, or
out of degrees of altitude and out of degrees of latitude. That
dimension which consists of discrete degrees is called altitude
or height, and that which consists of continuous degrees is called
latitude or breadth : their position relatively to the sight of the
eye does not alter the denomination. Without a knowledge of
these degrees nothing can be known of the distinction between
the three heavens ; or of the distinction between the love and
wisdom of the angels there ; or of the distinction between the
heat and light in which they are ; or of the distinction between
the atmospheres which environ and contain. Again, without
a knowledge of these degrees, nothing can be known concerning
the distinction between the interior faculties of the mind with
men ; therefore also nothing concerning their state as regards
reformation and regeneration; or concerning the distinction
between the exterior faculties, which belong to the body both
with angels and with men ; and nothing at all concerning the
distinction between spiritual and natural, and therefore nothing
concerning correspondence. Nay, nothing can be known of
any distinction of life between men and beasts, or of the dis
tinction between the more perfect and the less perfect animals ;
or of the distinctions among the forms of the vegetable kingdom.

THE DIVINE LOVE. 87
and among the matters of the mineral kingdom. From all which
things it may appear, that they who are ignorant of these
degrees, cannot from any judgment see causes: they see only
effects, and judge of causes from them, which is done for the
most part on the ground of an induction continuous with effects.
And yet causes do not produce effects by continuity, but by
discreteness ; for the cause is one thing, and the effect is
another. The distinction between the two is as between prior
and posterior, or as between the thing that forms and the thing
that is formed.
186. In order to comprehend still better the character and
quality of discrete degrees, and the difference between them and
continuous degrees, let the angeHc heavens serve as an example.
There are three heavens, and these distinct by degrees of
altitude ; wherefore one heaven is under the other ; nor do these
heavens communicate otherwise than by influx, which is effected
by the Lord through the heavens in their order to the lowest
heaven, and nbt conversely. Each heaven, however, is divided
in itself, not by degrees of altitude, but by degrees of latitude.
Those who are in the middle, or in the centre, are in the light of
wisdom ; but those who are in the circumferences as far as to
the boundaries are in the shade of wisdom. Wisdom thus
decreases all tho way to ignorance, as light decreases to shade.
This takes place by continuity. It is the same with men. The
interiors which are the things of their minds, are distinguished
into the same number of degrees as the angelic heavens ; and
one of their degrees is above the other ; wherefore the interiors
of men which are the things of their minds, are distinct through
discrete degrees, that is, degrees of altitude. Hence it is, that
a man may be in the lowest degree, or again in the higher, and
else in the highest degree, according to the degree of his wisdom ;
and that when he is only in the lowest degree, the higher
degree is shut ; and that it is opened as he receives wisdom from
the Lord. There are also in man, as in heaven, continuous
degrees or degrees of latitude. The reason why man is similar
to the heavens, is, because as to the interiors of his mind, he is

88 ANGELIG WISDOM GONGERNING
a heaven in a least form in so far as he is in love and in wisdom
from the Lord. That man as to the interiors of his mind is a
heaven in a least form may be seen in the work on Heaven
AND Hell, nos. 51 to 58.
187. From these few considerations it may appear, that he
who does not know anything of discrete degrees, that is, of
degrees of altitude, cannot know anything of the state of man
as regards his reformation and regeneration, which are effected
through the reception of love and wisdom from the Lord, and
then through the opening of the interior degrees of his mind in
their order. Nor can he know anything of the influx through
the heavens from the Lord, or anything of the order into which
he has been created. For if any one thinks of these things, not
from discrete degrees or those of altitude, but from continuous
degrees or those of latitude, he cannot see anything about
them excepting from effects ; he can see nothing from causes.
And to see from effects alone, is to see from fallacies ; whence
come errors, one after another ; which may be so multiplied by
inductions that at length enormous falsities are called truths.
188. I am not aware whether hitherto anything has been
known of discrete degrees or those of altitude, or only of con
tinuous degrees or those of latitude. And yet nothing of
cause in its truth can come to be known without a knowledge
of degrees of both kinds. Wherefore these degrees are to be
treated of in the whole of this Part. For it is the object of this
little work to uncover causes, that effects may be seen from
them, and thus that the darkness in which the man of the church
lies concerning God and concerning the Lord, and in general
concerning Divine things which are called spiritual, may be
dispelled. This I can aver, that the angels are in sorrow
on account of the darkness on earth : they say that they see
light hardly anywhere ; and that men snatch up fallacies and
confirm them, and thereby multiply falsities upon falsities, and
with a view to confirming these, by employing reasonings from
falsities and from falsified truths, they devise things which
cannot be dispelled on account of darkness concerning causes.

THE DIVINE LOVE. 89
and on account of ignorance concerning truths. Most of all
they lament over confirmations concerning faith separate from
charity, and over justification thereby ; also concerning the
ideas of men about God, about angels and spirits, and concerning
the ignorance of what love and wisdom are.

189. The degrees of altitude are homogeneous, and one
is from the other in series, like end, cause, and EFFECT.
As the degrees of latitude, namely continuous degrees, are like
the steps from light to shade, from heat to cold, from hard to
soft, from dense to rare, from thick to thin, and so forth ; and as
these degrees are known from sensual and ocular experience, but
not so the degrees of altitude, namely, discrete degrees, there
fore in this Part we shall treat especially of the latter ; since
without a knowledge of these degrees causes cannot be seen.
It is known indeed that end, cause and effect follow in order,
like prior, posterior, and postreme ; also that the end produces
the cause, and through the cause produces the effect, in order
that the end may exist: and several other things are known
on these subjects. And yet to know these things, and not to
see them by application to actual existences, amounts simply
to knowing abstractions, which remain before the mind only so
long as analytical and metaphysical things are in the thought
Hence it is, that although end, cause and effect proceed by
discrete degrees, still little, if anything, is known in the world
concerning these degrees. For a mere knowledge of abstractions
is like an airy something which flies away ; but when abstrac
tions are applied to things which exist in the world, they are
as the realm which is seen in the world with the eyes, and
which remains in the memory.
190. All things which exist in the world of which trine
dimension is predicated, all things which are called composites,
consist of degrees of altitude, that is, of discrete degrees. Let
examples speak. It is known from ocular experience, that every
muscle in the human body consists of least flbres, and that these
put together in fascicles present larger fibres, what are called

90 ANGELIG WISDOM GONGERNING
motor fibres, and that out of groups of these exists the com
pound called a muscle. It is the same with the nerves ; in them
from least fibres larger fibres are formed, which appear as
filaments, and these massed together form the nerve. The Hke
is the case in the rest of the combinations, confasciculations and
groupings out of which the organs and viscera arise ; for the vis
cera are compositions of fibres and vessels variously put together
through similar degrees. It is the same also in all things of the
vegetable and mineral kingdoms, in general and in particular.
In the different kinds of wood there is combination of filaments
in a three-fold order. In metals and stones there is congloba-
tion of parts also in a three-fold order. From these things it
appears how discrete degrees are circumstanced, namely, that
the second is derived from the first, and the third from the
second, the third being called the composite; and that each
degree is discreted from the others.
191. From these things it is .possible to conclude to those
which are not apparent before the eyes, because the case
with them is the same. Thus, for instance, the case is the same
with the organic substances which are the receptacles and
dwelling of the thoughts and affections in the brains ; with the
at'nospheres ; with heat and light; and with love and wisdom.
For the atmospheres are the receptacles of heat and light ; and
heat and light are the receptacles of love and wisdom. Where
fore, as there are degrees of the atmospheres, there are also
similar degrees of heat and light, and similar degrees of love
and wisdom ; for the rule of the one is the same as the rule of
the other.
192. That these degrees are homogeneous, that is, of the same
character and nature, appears from what has just been said.
The motor fibres of the muscles, least, larger, and largest, are
homogeneous. The nervous fibres, least, larger, and largest,
are homogeneous. The filaments of woods from the least to
their composite are homogeneous. The parts of stones and
metals of every kind are so likewise. The organic substances
which are the receptacles and dwelHngs of the thoughts and

THE DIVINE LOVE. 91
affections, from the most simple to the general aggTegate which
is the brain, are homogeneous. The atmospheres, from pure
ether to air, are homogeneous. The degrees of heat and light
in series, according to the degrees of the atmospheres, are
homogeneous, and hence also the degrees of love and wisdom are
homogeneous. The things which are not of the same character
and nature are heterogeneous, and do not agree with the
homogeneous ; therefore they cannot form discrete degrees with
them, but only with their own, which are of the same character
and nature, with which they are homogeneous.
193. That these things in their order are as ends, causes and
effects, is evident, for the flrst, which is the least, enacts its cause
through the middle term, and its effect through the last term.
194. It is to be observed that every degree is distinct from
the others through coverings of its own, and all the degrees
together are distinct by means of a general covering. Also,
that the general covering communicates with the interiors and
with the inmosts in their order. Hence arises conjunction of
all and unanimous action.
195. The first degree is all in all things of the
following degrees. The cause is, that the degrees of each
subject and of each thing are homogeneous; and they are
homogeneous because produced from the flrst degree. For the
formation of these degrees is in this wise, that the first, by acts
of confasciculation or conglobation, in a word, by massing
of parts, produces the second, and through it the third ; and
discretes each from the other by drawing an envelope around it.
Hence it is evident that the first degree is principal and singly
regnant in the subsequent degrees ; consequently that the first
degree is all in all things of the subsequent degrees.
196. It is said that degrees are such with respect to each
other, but the meaning is that substances are such in their
degrees. Speaking by degrees is abstract speaking, which is
universal, and thtjs applicable to every subject or thing which
lies in this kind of degrees.

92 ANGELIG WISDOM GONGERNING
197. Application may be made to aU those things which have
been enumerated in the preceding article, namely, to the muscles,
the nerves, the materials and parts of both the vegetable and
mineral kingdoms, to the organic substances which are the
subjects of thoughts and affections in man, to the atmospheres,
to heat and Hght, and to love and wisdom. In all these the first
thing is singly and alone regnant in the subsequent things ; nay,
it is the one only thing in them, and because it is the one only
thing in them, it is the all in them. That this is so is also
patent from these known truths ; namely, that the end is the all
of the cause, and that through the cause it is the all of the
effect; and thus the end, the cause and the effect are called
the first end, the middle end, and the last end. Further, that
the cause of the cause is also the cause of the thing caused ; and
that there is nothing essential in causes except the end, and
nothing essential in motion excepting effort ; also, that the sub
stance which is substance in itself, is one and single.
198. From these things it may clearly be seen that the Divine,
which is substance in itself, that is, single and sole substance, is
the source of all created things, in general and in particular ;
thus that God is all in all things of the universe, agreeably to
those things which are demonstrated in Part I. : as. That the
Divine Love and the Divine Wisdom is substance and form, nos.
40 to 43. That the Divine Love and the Divine Wisdom is
substance and form in itself, therefore the very and only reality,
nos. 44 to 46. That all things in the universe are created by
the Divine Love and the Divine Wisdom, nos. 54 to 60. That
hence the created universe is His image, nos. 61 to 65. That the
Lord alone is the heaven where the angels are, nos. 113 to 118.
199. All perfections increase and ascend with degrees
AND ACCORDING TO THEM. That there are degrees of two kinds,
degrees of latitude and degrees of altitude, was shown above,
nos. 184 to 188 ; and that the degrees of latitude are like those
of light verging to shade, or of wisdom verging to ignorance ;
but that the degrees of altitude are as end, cause and effect, or

THE DIVINE LOVE. 93
as prior, posterior, aud postreme. Of the latter degrees it is said
that they ascend or descend, for they are of altitude or height ;
but of the former it is said that they increase or decrease, for
they are of latitude or breadth. These two kinds of degrees
differ so much that they have nothing in common, wherefore
they ought to be perceived distinctly, and by no means to be
confounded. 200. The reason why all perfections increase and ascend with
the degrees, and according to them, is, because all predicates
follow their subjects, and perfection and imperfection are general
predicates ; for they are predicated of life, of forces, and of forms.
Perfection of life is perfection of love and wisdom ; and
because the will and the understanding are the receptacles of
love and wisdom, therefore perfection of life is also perfection
of the will and the understanding, and thence of the affections
and the thoughts ; and because spiritual heat is the continent of
love, and spiritual light is the continent of wisdom, the perfection
of these may also be referred to the perfection of life. Per
fection OF forces is the perfection of all things which are actu
ated and moved through the agency of Hfe, in which things, how
ever, life is not. Such forces are the atmospheres as to actualities;
and such forces also are the interior and exterior organic sub
stances with man, and also with animals of every kind. Such
forces also are all things in the natural world which get activities
immediately and mediately from the sun there. Perfection
OF FORMS and perfection of forces make one, for such as the
forces are, such are the forms ; with this difference only, that forms
are substances, but forces are their activities ; wherefore to both
belong similar degrees of perfection. The forms which are not
at the same time forces, are also perfect according to degrees.
201. Here we shall not speak of the perfections of Hfe, forces
and forms, increasing or decreasing according to the degrees
of latitude or continuity, because these degrees are known in the
world ; but of the perfections of life, forces and forms ascending
or descending according to degrees of altitude, or discrete degrees;
because these degrees are not known in the world. But how

94 ANGELIG WISDOM CONCERNING
perfections ascend and descend according to these degrees, can be
very Httle known from visible things in the natural world, but
can be known clearly from visible things in the spiritual world.
From the visible things in the natural world it is only dis
covered, that the more they are looked into the more do wonders
meet the eye : as, for instance, in the eyes, in the ears, in the
tongue, in the muscles, the heart, the lungs, the liver, the
pancreas, the kidneys, and in the remaining viscera ; further, in
seeds, fruits and flowers ; and also in metals, minerals and stones.
That in all these wonders increase the more they are looked into is
well known. And yet from these wonders it has but little been
suspected that the objects in question are interiorly more perfect
according to degrees of altitude or discrete degrees ; ignorance
of these degrees has concealed the fact. But as the same
degrees are perspicuously extant in the spiritual world, for the
whole of that world from highest to lowest is distinctly discreted
into these degrees, therefore out of that world knowledge of these
degrees can be drawn. And afterwards, from the result, conclu
sions may be drawn respecting the perfections of forces and
forms which are in similar degrees in the natural world.
202. In the spiritual world there are three heavens arranged
according to the degrees of altitude. In the highest heaven the
angels excel in all perfection the angels of the middle heaven ;
and in the middle heaven the angels excel in all perfection
the angels of the lowest heaven. The degrees of perfections
are such, that the angels of the lowest heaven cannot ascend
to the first threshold of the perfections of the angels of the
middle heaven, nor these to the first threshold of the per
fections of the angels of the highest heaven. This appears a
paradox, yet it is the truth. The cause is, that they are con-
sociated according to discrete degrees, and not according to
continuous degrees. It has been made known to me by experi
ence, that there is such a distinction between the affections
and thoughts, and thence between the speech, of the angels of
the higher and the lower heavens, that they have nothing in
common ; and that communication is made only through corres-

THE DIVINE LOVE. 95
pondences, which correspondences exist through the immediate
influx of the Lord into all the heavens, and through mediate
influx through the highest heaven into the lowest. As these
distinctions are of such a character, they cannot be expressed
in natural language, and therefore cannot be described ; for the
thoughts of angels do not fall into natural ideas, for they are
spiritual. They can be expressed and described only by the
angels themselves in their own languages, words, and writings,
and not in those which are human. This is why it is said that
ineffable things are heard and seen in the heavens. These dis
tinctions may be comprehended in some measure by this con
sideration, that the thoughts of the angels of the highest or
third heaven are thoughts of ends, and 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 heaven are
thoughts of effects. It is to be observed, that it is 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 again that it is one thing to think from effects, and another
to think of effects. The angels of the lower heavens think of
causes and of ends, but the angels of the higher heavens from
causes and from ends ; and to think from these is the mark
of higher wisdom, but to think of these is the mark of
lower wisdom. To think from ends is the way of wisdom, to
think from causes is the way of intelligence, and to think from
effects is the way of science. From these things it appears that
all perfection ascends and descends with degrees, and according
to them.
203. Since the interior things of man which are those of his
will and understanding are similar to the heavens as regards
degrees — for man, as to the interior things of his mind is a
heaven in a least form — therefore their perfections also are
similar. But these perfections do not appear to any man so
long as he lives in the world, because he is then in the lowest
degree; and from the lowest degree the higher degrees cannot
be known ; but after death they are known. The man then

96 ANGELIG WISDOM GONGERNING
comes into that 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 ratio, but in a tripHcate
ratio. The degrees of altitude are in this triplicate ratio, but
the degrees of latitude are in the simple ratio. But no
others ascend and are raised up into those degrees, but those
who in the world have been in truths, and have applied them to
life. 204. It appears as if prior things must be less perfect than
posterior things, or simples than composites; and yet prior
things, out of which posterior things are formed, or simples out
of which composites are formed, are the more perfect. The
reason is that the prior or the simpler are more naked and less
covered over with substances and matters devoid of life ; and
they are as it were more Divine ; wherefore they are nearer to
the spiritual sun where the Lord is. Perfection itself is in the
Lord, and thence in that sun, which is the first proceeding of
His Divine Love and Divine Wisdom ; and next in those things
which immediately come after ; and so in order down to the
lowest things, which are more imperfect according as they are
more distant. Were there not such an eminent perfection in
prior and simple things, neither man, nor any animal, could
possibly exist and afterwards subsist from seed : nor could the
seeds of trees and shrubs vegetate and bear fruit. For all that
is prior, the more prior it is, and all that is simple, the more
simple it is, because it is more perfect, is more beyond the range
of destructions.
205. In SUCCESSIVE order the first degree makes the
HIGHEST, AND THE THIRD THE LOWEST ; BUT IN SIMULTANEOUS
ORDER THE FIRST DEGREE MAKES THE INNERMOST, AND THE
THIRD THE OUTERMOST. There is successive order, and there is
simultaneous order. The successive order of these degrees is
from the highest to the lowest, or from the top to the bottom.
The angelic heavens are in this order. The third heaven therein

THE DIVINE LOVE. 97
is the highest, the second is the middle, and the first is the lowest.
Such is their situation with respect to each other. In a similar
successive order are the states of love and wisdom with the
angels there, and also those of heat and light, and likewise of the
spiritual atmospheres. In similar order are all the perfections
of the forms and forces there. When the degrees of altitude or
the discrete degrees are in successive order, they may be com
pared to a column divided into three steps, up which and down
which ascent and descent are made. In its upper storey are
things most perfect and most beautiful ; in the middle storey are
things less perfect and less beautiful ; but in the lowest storey
things still less perfect and still less beautiful. But simultaneous
order which consists of the same degrees, has another appearance.
In it, the' highest things of successive order, which, as said
above, are the most perfect and the most beautiful, are in the
inmost, the lower things are in the middle, and the lowest
things in the circumference. They lie as in a solid consisting
of these three degrees ; in the middle or centre of which are the
most subtile parts, round about this there are parts less subtile,
and at the outer borders which constitute the circumference there
are parts compounded of the former parts, and which therefore
are more gross. It is like the column spoken of just above,
subsiding into a plane ; the highest of the column makes the
innermost of the plane, the middle makes the middle, and the
lowest makes the outermost.
206. As the highest of successive order becomes the innermost
of simultaneous order ; and the lowest becomes the outermost,
therefore, in the Word, higher signifies inner, and lower signifies
outer. The like is understood by upwards and downwards, and
also by high and deep.
207. In every ultimate there are discrete degrees in simul
taneous order. The motor fibres in every muscle, the fibres in
every nerve, also the fibres and the Httle vessels in every viscus
and organ, are in such an order. Innermost in them are the
most simple things which are the most perfect ; the outermost is
the composite of these. There is a similar order of these degrees

98 ANGELIG WISDOM GONGERNING
in every seed and in every fruit, and also in every metal and
stone ; the parts of these, out of which the whole arises, are
such in their orders. 'J"he innermost, the middle and the outer
most elements of the parts are in those degrees, for they are
successive compositions, that is to say, confasciculations and
conglobations from simples, which are their first substances or
matters. 208. In short, there are such degrees in every ultimate,
thus in every effect. For every ultimate thing consists of prior
things, aud these of their primes. And every effect consists of
a cause, and this of an end ; and the end is the all of the cause,
and the cause is the all of the effect, as was shown above ; and
the end makes the inmost thing, the cause the middle thing,
and the effect the ultimate thing. That the case is the same
with the degrees of love and wisdom, of heat and light, and also
with the organic forms of the affections and thoughts with man,
will be seen in what follows. The series of these degrees in
successive order and in simultaneous order is also treated of in
The Doctrine of the New Jerusalem concerning the
Sacred Scripture, no. 38, and elsewhere. It is there shown
that there are similar degrees in all things of the Word in
general and in particular.
209. The ultimate degree is the complex, continent and
BASIS OF the prior DEGREES. The doctrine of degrees which is
delivered in this Part, has hitherto been illustrated by various
things which exist in both worlds; as by the degrees of the heavens
where the angels are, by the degrees of heat and light with
them, and by the degrees of the atmospheres, and by various
things in the human body, and also in the animal and mineral
kingdoms. But this doctrine is of ampler extension ; an exten
sion not only to natural things, but also to civil, moral, and spirit
ual things, and to all their details, in general and in particular.
There are two reasons why the doctrine of degrees extends also
to such things. First, because in everything of which anything
can be predicated, there is that trine which is called end, cause,
and effect, and these three are related to one another according to

THE DIVINE LOVE. 99
degrees of altitude. And secondly, because nothing civil, moral
and spiritual is anything abstracted from substance ; but all such
things are substances. For as love and wisdom are not abstract
things, but are substance, as was shown above, nos. 40 to 43, so
likewise are all those things which are called civil, moral and
spiritual. These can indeed be thought of abstractedly from
substances, but still in themselves they are not abstracted. Take
for example affection and thought, charity and faith, Avill and
understanding. These are just Hke love and wisdom in this,
that they do not exist outside subjects which are substances, but
are states of subjects or substances. That they are changes of
these which present variations, will be seen in what follows.
By substance is also meant form, because substance is not possible
apart from form.
210. From the fact that will and understanding, affection and
thought, and charity and faith, can be thought of, and have been
thought of, abstractedly from the substances which are their
subjects, it has come about that a just idea of these things as
being states of substances or forms, has perished. The case
is altogether like that of sensations and actions, which also are
not things abstracted from the organs of sensation and motion.
Abstracted or separated from these they are mere imaginary
entities ; they are like sight without the eye, hearing without
the ear, taste without the tongue, and so forth.
211. Since all things civil, moral and spiritual go forth through
degrees, just as natural things go forth; and not only through
continuous degrees, but also through discrete degrees ; and since
the progressions of discrete degrees are like the progressions of
ends to causes, and of causes to effects ; therefore I have chosen.
to illustrate and confirm the present point, that the ultimate
degree is the complex, continent, and basis of the prior degrees,
by the things above mentioned, namely, b}' those which relate to
love and wisdom, to the will and the understanding, to affection
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-

100 ANGELIG WISDOM GONGERNING
sion of ends and causes to effects. That the effect is the
complex, continent and basis of the causes and ends, may be
comprehended by enlightened reason ; but not so easily that the
end, with all things of it, and the cause with all things of it, are
actually in the effect, and that the effect is their full complex.
That the thing is so, may appear from what has been said above
in this Part, particularly from these considerations, that the one
thing is from the other in a tripHcate series ; and that the effect
is nothing else than the end in its ultimate ; and because the
ultimate is the complex, it follows that the ultimate is the
continent, and also the basis.
213. As regards love and wisdom : love is the end, wisdom
the instrumental cause, and use is the effect ; and use is the com
plex, continent and basis of wisdom and love; and use is such a
complex and such a continent, that all things of love and all
things of wisdom He actually in it; and it is their simultaneity.
But let it be duly borne in mind that all things of love and
wisdom, which are homogeneous and concordant, lie in use
according to what was said and shown above, in the articles nos.
189 to 194.
214. Affection, thought and action are also in a series of
similar degrees, because affection has reference to love, thought
to wisdom, and action to use. Charity, faith and good work are
in a series of similar degrees ; for charity is of affection, faith is
of thought, and good work is of action. Will, understanding
and exercise are also in a series of similar degrees ; for will is
of love and thence of affection, understanding is of wisdom and
thence of faith, and exercise is of use and thence of work. As
then all things of wisdom and love lie in use, so all things of
thought and affection lie in action, all things of faith and
charity in good work, and so forth ; but all must be homo
geneous, that is, concordant.
215. That the ultimate of each series, that is to say, use,
action, work, and exercise, is the complex and continent of all the
prior things, has not yet been known. It appears as if nothing
more lies in use, in action, in work, and in exercise than the

THE DIVINE LOVE. 101
same element which lies in motion ; and yet all the prior things
are actually extant in them, and so fully that nothing is wanting.
They are enclosed therein like wine in its cask, and like furniture
in its house. They are not apparent, because they are viewed
externally only, and viewed externally they are simply activities
and motions. It is as when the arms and hands move, and
the man is unconscious that a thousand motor fibres concur in
every motion of them ; and that to the thousand motor fibres
thousands of things of thought and affection correspond and
excite the motor fibres. As these act most inwardly, they do
not appear before any sense of the body. This much is known,
that nothing is done in the body, or through the body, except
from the will through the thought; and because both of these
act, it must needs be that all things of the will and the thought,
in general and in particular, lie in the action. They cannot
be separated. Hence it is that from the deeds or works of a
man, others judge of the thought of his will, what is called his
intention. This has been made known to me, that the angels
from a man's deed or work alone, perceive and see the all of the
will and thought of the doer. The angels of the third heaven
perceive and see from his will the end for which he acts ; and
the angels of the second heaven the cause through which the
end operates. Hence it is that in the Word works and deeds
are so often commanded, and that it is said that a man is known
by his works.
216. It is a matter of angelic wisdom that unless the will and
understanding, or affection and thought, also charity and faith,
clothe and invest themselves with works or deeds whenever it is
possible, they are nothing better than airy things which pass
away, or like phantoms of air which perish ; and that then first
they abide with man, and become a part of his life, when the
man operates and does them. The reason is that the ultimate
is the complex, continent and basis of prior things. Such an
airy nothing, and such a phantom, is faith separated from good
works ; such also are faith and charity without their exercises ;
only with this difference, that those who declare for faith and

102 ANGELIG WISDOM GONGERNING
charity know that they ought to do good works and can will to
do them, but not so those who are in faith separated from
charity. 217- The degrees of altitude are in fulness and in
POWER IN their ultimate DEGREE. In the preceding article
it was shown that the- ultimate degree is the complex and conti
nent of the prior degrees. Hence it follows that the prior
degrees are in their fulness in their ultimate degree ; for they
are in their effect, and every effect is a fulness of causes.
218. That those ascending and descending degrees, which are
also called prior and posterior, and likewise degrees of altitude
and discrete degrees, are in their power in their ultimate degree,
may be confirmed by all those things which have been adduced
as confirmations from the sensible and perceptible world in the
preceding articles. Here, however, I choose to confirm them only
by the efforts, forces and motions in dead subjects and in living
subjects. It is well known that effort does nothing of itself, but
that it acts by forces corresponding to itself, and through these
produces visible motion ; and that on this ground effort is the
all in forces, and through the forces is the all in motion ; and
because motion is the ultimate degree of effort, that by this
motion it exerts its power. Effort, force, and motion are not
otherwise conjoined than according to degrees of altitude, the
conjunction of which is not by continuity, for they are discrete,
but by correspondences. For effort is not force, nor is force
motion, but force is produced by effort, because force is excited
effort, and motion is produced through force. Wherefore there
is no power in effort alone or in force alone, but in motion, which
is their product That this is so, appears still in a manner
doubtful; because it is not illustrated bj^ application to sensible
and perceptible things in nature ; nevertheless, such is the
progression of effort, force and motion into power.
219. But let application of this be made to living effort, and
to living force, and to living motion. The living effort in man,
who is a living subject, is his will united to his understanding.

THE DIVINE LOVE. 103
The living forces in man are the things which interiorly constitute
his body ; in all of which there are motor fibres woven together
in various ways. And living motion in man is action, which is
produced through these forces by the will united to the under
standing. Thus the interior things which belong to the will and
the understanding make the first degree; the interior things
which belong to the body make the second degi'ee; and the
whole body, which is the complex of these, makes the third
degree. That the interior things which are of the mind are
in no power excepting through the forces in the body, and also
that the forces are not in power excepting through the action
of the body itself, is a recognised fact. These three do not act
by continuity, but by discreteness, and acting by discreteness is
acting by correspondences. The interior things which are of the
mind correspond to the interior things of the body, and the
interior things of the body correspond to its exteriors, through
which actions exist; wherefore the two prior degrees are in
power through the exteriors of the body. It may seem as if
effort and forces in man were in some power although there is
no action, as in sleep and in states of rest, but still the deter
minations of efforts and forces are directed at such times into
the general motor organs of the body, which are the heart and
the lungs. But when the action of these ceases, the forces also
cease, and the efforts with the forces.
220. Inasmuch as the whole, that is, the body, has deter
mined its powers chiefly into the arms and hands, which are ulti
mates, therefore, in the Word, arms and hands signify power, and
the right hand signifies superior power. As the evolution and
putting forth of the degrees into power is of this kind, therefore
from the action alone which is made with the hands, the angels
who are with the man, and in the correspondence of all
things belonging to him, know his quality as to understand
ing and will, and also as to charity and faith, and thus as to
the internal life belonging to his mind, and as to the external
life which is derived from it in the body. I often wondered
that the angels get such knowledge from the mere action of the

104 ANGELIG WISDOM GONGERNING
body through the hands ; but that it is so has occasionally been
shown by living experience. I have been told that it is from this
same ground that ordinations into the ministry are performed
by the laying on of hands ; and that touching with the hand
signifies communicating ; besides other things of a similar nature.
From these things the conclusion is formed, that the all of
charity and faith is in works, and that charity and faith apart
from works are like rainbows about the sun, which vanish
away and are lost in the clouds. On this account works
are spoken of so often in the Word, and we are told to do
them, and that a man's salvation depends upon them ; moreover,
he who doeth is called a wise man, and he who doeth not is
called a foolish man. But let it be known that by works are
here meant uses, which are actually done ; for the all of charity
and faith is in uses and according to uses. There is this correspon
dence with uses, because this correspondence is spiritual, but it
is carried out through substances and matters, v/hich are sub
jects. 221. Here two arcana, which are brought within reach of the
understanding by what precedes, can be revealed. The FIRST
ARCANUM is, that the Word in the sense of the letter is in its
fulness and in its power. For there are three senses in the
Word according to the three degrees; the celestial sense, the
spiritual sense, and the natural sense. Since these senses are
in the Word according to the three degrees of altitude, and
their conjunction is effected by correspondences, therefore the
ultimate sense, which is the natural, and is called the sense of
the letter, is not only the complex, continent and basis of the
corresponding, interior senses, but moreover the Word in the ulti
mate sense is in its fulness and in its power. That this is so is
abundantly shown and confirmed in The Doctrine of the
New Jerusalem concerning the Sacred Scripture, nos.
27 to 35, 36 to 49, 50 to 61, 62 to 69. The second arcanum is,
that the Lord came into the world, and took upon Him a Human,
in order to put Himself into the power of subjugating the hells,
and of reducing all things to order both in the heavens and on the

THE DIVINE LOVE. 105
earths. This Human He superinduced over His former Human.
The Human which He superinduced in the world was like the
human of a man in the world. Yet both these Humans are
•Divine, and therefore infinitely transcend the finite humans
of angels and men. And because He fully glorified the natural
Human even to its ultimates, therefore He rose again
with the whole body, therein differing from any man. By the
assumption of this Human the Lord put on Divine Omni
potence, not only for subjugating the hells, and reducing the
heavens to order ; but also for holding the hells in subjection to
eternity, and saving mankind. This power is meant by His
sitting at the right hand of the pov/er and might of God. Since
the Lord, by the assumption of a natural Human, made Himself
Divine Truth in ultimates, therefore He is called the Word, and
it is said that the Word was made fiesh ; and the Divine Truth
in ultimates is the Word in the sense of the letter. The Lord
made Himself this, by fulfilling all things of the Word concerning
Himself in Moses and the Prophets. Every man is his own good
and his own truth ; a man is a man from no other ground. But the
Lord, by the assumption of a natural Human, is Divine Good
and Divine Truth Itself, or what is the same, He is Divine Love
and Divine Wisdom Itself, both in the first things and in the
last. Hence it is, that after His advent into the world the Lord
appears as a sun in the angelic heavens, in stronger beam and
in greater splendour than before His advent. This is an
arcanum which is brought within the range of the understanding
by the doctrine of degrees. The Lord's omnipotence before His
Advent into the world, will be spoken of in what follows.
222. There are degrees of both kinds in the greatest
AND in the least OF ALL THINGS THAT ARE CREATED. That
the greatest and the least of all things consist of discrete
and continuous degrees, or of degrees of altitude and latitude,
cannot be illustrated by examples from visible objects, because
the least things are not extant before the eyes, and the greatest
things which are extant do not appear to be distinguished into

106 ANGELIG WISDOM GONGERNING
degrees. Wherefore this matter does not allow of demonstration
otherwise ,than by universals. And because the angels are in
wisdom from universals, and thence in knowledge concerning
singulars, it is allowed to bring forward their declarations on
these subjects.
223. The utterances of the angels on this subject are these :
That there is nothing so small that has not in it degrees of
both kinds; for instance, there is not a least thing in any
animal, not a least thing in any plant, not a least thing in any
mineral, not a least thing in the ether and the air, that has
not in it these degrees ; and as ether and air are receptacles of
heat and light, that there is not the least thing of heat and
Hght ; and as spiritual heat and spiritual light are the recep
tacles of love and wisdom, that there is not the least thing of
these in which there are not degrees of both kinds. The angels
also declare, that the least thing of an affection and the least
thing of a thought, nay, that the least thing of an idea of
thought, consists of degrees of both kinds, and that a least
which does not consist of these degrees is nothing; for it
has no form, therefore no quality, and no state which can be
changed and varied, and by this means exist. The angels
confirm this by the truth, that infinites 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 things
infinitely infinite there are degrees of both kinds, which also in
Him are distinctly one ; and because these things are in Him,
and all things are created by Him, and the things which are
created resemble in some image those things which are in Him,
it follows that there is not the least finite, in which there are not
such degrees. These degrees are equallj'' in the least and in
the greatest things, because the Divine in the greatest and in
the least things is the same. That in God Man infinite things
are distinctly one, see above, nos. 17 to 22 ; and that the Divine
is the same in the greatest and in the least things, nos. 77 to
82 ; which positions are further illustrated, nos. 155, 169, 171.
224. There does not exist the least thing of love and wisdom.

THE DIVINE LOVE. 107
or the least thing of affection and thought, or even the least
thing of an idea of thought, in Avhich there are not degrees of
both kinds, because love and wisdom are a substance and a form,
as was shown above, nos. 40 to 43 ; in like manner affection and
thought. And because there is no possible form in which these
degrees are not, as was said above, it follows that there are
similar degrees in these things. For to separate love and
wisdom, and affection and thought, from substance in form, is to
annihilate them, because they are not possible outside their
subjects, for they are states of these, perceived by man in their
variation, which states body them forth.
225. The greatest things in which there are degrees of both
kinds, are the universe in its whole complex, the natural world
in its complex, and the spiritual world in its complex ; further,
every empire, and every kingdom, in its complex ; also, all
civil, all moral and all spiritual concerns thereof, in their com
plex ; the whole animal kingdom, the whole vegetable kingdom,
and the whole mineral kingdom, each in its complex ; as well as
all the atmospheres of either world taken together, and also
their heats and lights. In like manner things less general, as
man in his complex ; every animal in its complex, every tree and
every shrub in its complex ; also every stone and every metal in
their complex. The forms of these things are similar in this
respect, and they consist of degrees of both kinds : the reason is
that the Divine, by which they are created, is the same in the
greatest and least things, as was shown above, nos. 77 to 82.
The singulars and the veriest singulars of all these things, are
similar to the generals and largest generals in this, that they are
forms of both kinds of degrees.
226. On account of the greatest and least things being forms
of both kinds of degrees, there is connection between them from
first to last ; for similitude conjoins them. But still there is no
least thing which is the same with any other; and therefore
there is a distinction of all the singulars from each other
and of all the veriest singulars. That no sameness is possible in
any least thing in any form, or among any forms, is because there

108 ANGELIG WISDOM GONGERNING
are similar degrees in the gi'eatest things, and the greatest things
consist of the least. When there are such degrees in the greatest
things, and according to those degrees perpetual distinctions
from top to bottom, and from centre to circumferences, it follows,
that in all their lesser and least constituents, passing as these do
through similar degrees, all sameness is impossible.
227. This also is from angeHc wisdom, that the perfection of
the created universe comes out of the similitude of generals
and particulars, that is to say, of the greatest things and the
least things, in regard to these degrees : for by virtue of this, the
one thing regards the other as its similar, with which it can be
conjoined for all use, and present all end in effect.
228. But these things may seem paradoxical, because they
are not illustrated by application to visible things; and yet
abstract things, being universals, are usually better compre
hended than applied things; for the latter are of perpetual
variety, and variety obscures.
229. It is asserted by some persons that there is a substance bo
simple, that it is not a form from lesser forms, and that out of
that substance, accumulated into masses, substantiate or com
posite things arise, and ultimately material substances. But in
fact such absolutely simple substances have no existence. For
what is a substance without a form ? It is something of which
nothing can be predicated ; and from an entity of which nothing
can be predicated, no process of heaping up can make anything.
That there are innumerable things in the first created substances
of all, that is to say, in the least and most simple things, will
be seen in what follows, where forms are treated of
230. There are three infinite and uncreated degrees
of altitude in the lord, and there are three finite and
CREATED DEGREES IN MAN. There are three infinite and
uncreated degrees of altitude in the Lord, because the Lord is
Love Itself and Wisdom Itself, as was shown in the preceding
pages ; and because the Lord is Love Itself and Wisdom Itself,
therefore also He is Use Itself; for love has use for its end.

THE DIVINE LOVE. 109
which it produces by wisdom. Thus love and wisdom apart from
use have no boundary or end, that is, they have no home of their
own ; wherefore it cannot be said that they are and exist unless
there be a use in which they are. These three constitute the
three degrees of altitude in the subjects of life. These three
stand as the first end, the middle end which is called the cause
and the last end which is called the effect. That end, cause
and effect constitute the three degrees of altitude has been
shown above, and abundantly confirmed.
231. That there are these three degrees in man, may appear
from the elevation of his mind even to the degrees of love and
wisdom in which the angels of the second and third heavens are ;
for all angels have been born men, and man, as to the interior
things of his mind, is a heaven in a least form; therefore there are
as many degrees of altitude with man by creation as there are
heavens. Man also is an image and likeness of God ; ¦wherefore
those three degrees are inscribed on man, because they are in
God Man, that is, in the Lord. That these degrees in the Lord
are inflnite and uncreate, and that in man they are finite and
created, may appear from those things which were demonstrated
in Part I. ; and also from these, that the Lord is Love and
Wisdom in Himself; and that man is a recipient of love and
wisdom from the Lord; also that of the Lord nothing but
inflnite can be predicated, and of man nothing but finite.
232. These three degrees with the angels are named
CELESTIAL, SPIRITUAL, and NATURAL ; and for them the celestial
degree is the degree of love, the spiritual degree is the degree
of wisdom, and the natural degree is the degree of uses. The
reason why these degrees are so named is, that the heavens are
distinguished into two kingdoms, and the one kingdom is named
the celestial, and the other the spiritual kingdom, to which is
added a third kingdom, which is occupied by men in the world,
and this is the natural kingdom. And the angels of whom
the celestial kingdom consists, are in love ; and the angels,
of whom the spiritual kingdom consists, are in wisdom; but
men in the world are in uses : and therefore these kingdoms

110 ANGELIG WISDOM GONGERNING
are conjoined. How it is to be understood that men are in
uses will be shown in the next Part.
233. I have been informed from heaven, that in the Lord from
eternity. Who is Jehovah, before the assumption of a 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 the assumption of a Human in the world, He super
induced also the third degree, which is called the natural, and
that thereby He became a man similar to man in the world,
with this distinction, however, that this degree, like the prior
degrees, is infinite and uncreate in Him, while these degrees in
angel and in man are finite and created. For the Divine which
had filled all spaces apart from space, nos. 69 to 72, penetrated
also to the last things of nature. But before the assumption of
the Human, the Divine influx into the natural degree was
mediate through the angelic heavens, but after the assumption
immediate from Himself And this is the reason why all the
churches in the world before His Advent were representative of
spiritual and celestial things, but after His Advent they became
spiritual-natural and celestial-natural, and representative worship
was abolished. This again was the reason why the sun of the
angelic heaven, which, as said above, is the first proceeding of
His Divine Love and Divine Wisdom, after the assumption of
the Human shone out with more eminent beam and splendour
than before the assumption. This moreover is meant by the
words in Isaiah: "In that day the light of the moon shall
be as the light of the sun, and the light of the sun shall be
seven-fold, as the light of seven days " (xxx. 26). This is said of
the state of heaven and the church after the Lord's advent into
the world. And in the Apocalypse : " The face of the Son of
Man was as the sun shineth in his strength" (i. 16); and else
where, as in Isaiah Ix. 20 ; 2 Sam. xxni. 3, 4 ; Matt xvii. 1, 2.
The mediate illustration of men through the angelic heaven,
which existed before the coming of the Lord, may be compared
to the light of the moon which is the mediate light of the sun ;
and forasmuch as this light after His coming was made immedi-

THE DIVINE LOVE. Ill
ate, it is said in Isaiah that " the light of the moon shall be
as the Hght of the sun ; " and in the Psalms : " 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, that is, Jehovah, put on this
third degree by the assumption of a Human in the world, because
it was not possible for Him to enter into this degree excepting
through a nature similar to the human nature, thus in no other
way than by conception from His Divine, and by birth from a
virgin : for thus He was able to put off nature, which in itself is
dead, and yet a receptacle of the Divine, and to put on the
Divine. This is meant by the Lord's two states in the world,
which are called the state of exinanition and the state of glori-
flcation, and which are treated of in The Doctrine of the
New Jerusalem concerning the Lord.
235. These are general statements concerning the three-fold
ascent of the degrees of altitude ; but as those degrees exist in
the greatest and least things, as was said in the preceding
article, nothing in special can here be said concerning them.
Only this, that there are such degrees in all and singular things
of love, and thence such degrees in all and singular things of
wisdom, and by derivation from these there are such degrees in
all and singular things of uses; yet all these degrees in the
Lord are infinite, but in angel and in man, finite. But how
there are these degrees in love, in wisdom, and in uses, cannot
be described and unfolded except in a series.
236. These three degrees of altitude are in every man
by birth, and they can be opened successively, and as
they are opened, the man is in the lord, and the lord in
THE MAN. That there are three degrees of altitude in every
man has not hitherto been known. The reason is, that these
degrees were not known, and so long as these degrees remained
unnoticed, none but continuous degrees could be known ; and
when only these degrees are known, it may be supposed that

112 ANGELIG WISDOM GONGERNING
love and wisdom with man increase only by continuity. Biit
let it now be known, that with every man by birth there are
three degrees of altitude or discrete degrees, one above or
within the other ; and that every degree of altitude, every dis
crete degree, has also degrees of latitude, or continuous degrees,
according to which it increases by continuity. For there are
degrees of both kinds in the greatest and in the least things
of all things, as was shown above, nos. 222 to 229 ; for no degree
of one kind can possibly exist without degrees of the other
kind. 237. These three degrees of altitude are named respectively
natural, spiritual and celestial, as was said above, n. 232. Man,
at birth, comes first into the natural degree, and this increases
with him by continuity, according to his various knowledge, and
according to the understanding acquired thereby, until he
reaches the highest point of the understanding which is called
the rational. Nevertheless, the second degree, which is the
spiritual, is not opened by this means. This degree is opened
by the love of uses arising out of the things of the understanding,
namely, by the spiritual love of uses, which love is love towards the
neighbour. This degree likewise may increase by continuous
degrees to its highest point, and it increases by cognitions of
truth and good, that is, by spiritual truths. But even by these
truths the third degree, which is the celestial, is not opened,
for this degree is opened by the celestial love of use, which love
is love to the Lord ; and love to the Lord is nothing else than
committing the precepts of the Word to life, the sum of which
precepts is, to shun evils because they are infernal and diabo
lical, and to do goods because they are heavenly and divine.
These three degrees are thus successively opened with man.
238. So long as a man lives in the world, he has no
knowledge of the opening of these degrees within him. This
is because he is then in the natural degree, which is the
ultimate, and from it he thinks, wills, speaks, and acts ; and the
spiritual degree, which is the interior, does not communicate
with the natural degree by continuity, but by correspondences ;

THE DIVINE LOVE. 113
and comniunication by correspondences is not sensibly felt.
But nevertheless, when a man puts off the natural degree,
which is the .case when he dies, he then comes into that degree
which has been opened with him in the world ; he comes into
the spiritual degree, with whom the spiritual degree has been
opened ; and he comes into the celestial degree, with whom the
celestial degree has been opened. He who comes into the
spiritual degree after death, no longer thinks, wills, speaks and
acts naturally, but spiritually; and he who comes into the
celestial degree, thinks, wills, speaks and acts according to his
degree. And because communication between the three degrees
exists only b)' correspondences, therefore the distinctions of love,
wisdom and use according to these degrees, are of such a nature,
that they have no common ground together through any kind of
continuity. From these things it is plain that there are three
degrees of altitude for man, and that they can be opened
successively. 239. Since three degrees of love and wisdom, and thence of
use, exist with man, it follows that three degrees of will and
understanding, and of their deed of conclusion, and thus of
determination to use, are also his ; for the will is the receptacle
of love, the understanding is the receptacle of wisdom, and the
deed of conclusion is the use arising out of these. From which
considerations it is evident that there is with every man a
natural, spiritual, and celestial will and understanding in potency
by birth, and in act when they are opened. In a word, the mind
of man, which consists of a will and an understanding from
creation, and thence from birth, is of three degrees, so that man
has a natural mind, a spiritual mind, and a celestial mind ; and
by virtue of this he can be elevated to angelic wisdom, and
possess it while he lives in the world, but still he only comes
into it after death, that is, if he becomes an angel, apd then
he speaks ineffable things and things incomprehensible to the
natural man. I knew a man of moderate education in the
world, and after death I saw him and spoke with him in
heaven, and I clearly perceived that he spake as an angel,

114 ANGELIG WISDOM GONGERNING
and that the things which he said would be imperceptible
to the natural man. The reason was, that in the world he had
applied the precepts of the Word to life, and had worshipped
the Lord, and therefore he was raised by the Lord into the
third degree of love and wisdom. It is important that this
elevation of the human mind should be known, because the
understanding of what follows depends upon it
240. There are two faculties from the Lord with man,
by which he is distinguished from the beasts. One faculty is,
that he is able to understand what truth is and what good is ;
this faculty is called rationality, and it is the faculty of his under
standing. The other faculty is, that he is able to do what is
true and good; this- faculty is called liberty, and it is the
faculty of his will. Thus a man is able by his rationality to
think whatever he pleases, either with God or against God,
either with the neighbour or against the neighbour; and also he
is able to will and to do what he thinks ; but when he sees evil
and fears punishment, by his liberty he is able to desist from
doing. By virtue of these two faculties a man is a man, and is
distinguished from the beasts. Man has these two faculties
from the Lord, and has them continually from Him ; nor are
they taken away, for were they taken from him his humanity
would perish. In these two faculties the Lord is with every
man, both with the good and with the evil ; they are the Lord's
dwelling in the human race : hence it is that every man, whether
he be good or whether he be evil, lives to eternity. But the
Lord's dwelling with man is nearer in proportion as the man
by means of these faculties opens the higher degrees ; for by the
opening of these he comes into the higher degrees of love and
wisdom, thus nearer to the Lord. From these things it may
appear, that as these degrees are opened, so the man is in the
Lord, and the Lord in the man.
241. It was said above, that the three degrees of altitude are
as end, cause and effect, and that love, wisdom and use follow
in succession accorduig to these degrees; wherefore a short
declaration shall be made concerning love as being end, concern-

THE DIVINE LOVE. 115
ing wisdom as being cause, and concerning use as being effect.
Every one who consults his reason whilst it is in the light, is
able to see that a man's love is the end of all things belonging
to him ; for what he loves that he thinks, that he concludes,
and that he does ; that consequently he has for an end. A man
also is able to see from his reason that wisdom is cause, for he,
that is, his love which is the end, diligently searches for means
in the understanding through which fully to attain his end;
thus he consults his wisdom, and these means make the
cause through which he works. That use is the effect appears
without explanation. But love with one man is not the same
as it is with another, and wisdom is not the same with one as
it is with another, and so also use is not the same And as these
three are homogeneous, as was shown above, nos. 189 to 194, it
follows that such as is the love with man, such is the wisdom
with him, and such is the use. We use the term wisdom, but
we m.ean that which belongs to the man's understanding.
242. Spiritual light flows in with man through the
three degrees, but not spiritual heat, excepting in so
far as the man shuns evils as sins, and looks to the
Lord. From what has been shown above it appears, that from
the sun of heaven, which is the first proceeding of the Divine
Love and the Divine Wisdom, treated of in Part II., light and
heat proceeds ; light from its wisdom, and heat from its love ;
and that light is the receptacle of wisdom, and heat the recep
tacle of love ; and that in so far as a man comes into wisdom,
in so far he comes into that Divine Light, and that in so far
as he comes into love, in so far he comes into that Divine Heat.
From what has been shown above it also appears that there are
three degrees of Hght and three degrees of heat, or three
degrees of wisdom and three degrees of love, and that these
degrees have been formed with man in order that he may be a
receptacle of the Divine Love and the Divine Wisdom, and thus
of the Lord. It is now to be shown that Spiritual Light flows
in with man through these three degrees, but not spiritual heat.

116 ANGELIG WISDOM GONGERNING
excepting in so far as the man. shuns evils as sins, and looks to
the Lord; or, what is the same thing, that a man is able to
receive wisdom up to the third degree, but not love, unless he
shuns evils as sins, and looks to the Lord ; or what is still the
same, that man's understanding is able to be raised into wisdom,
but not his will, excepting iu so far as he shuns evils as sins.
243. That the understanding is able to be raised into the
light of heaven, into angelic wisdom, but that the man's will
cannot be raised into the heat of heaven, into angeHc love,
unless he shuns evils as sins and looks to the Lord, has been
plainly evidenced to me from experience in the spiritual word.
Many times I have seen and perceived that simple spirits, who
only knew that there is a God, and that the Lord was born a
Man, and scarcely anything further, fully understood arcana of
angelic wisdom, almost as the angels do ; and not these simple
ones alone, but also several of the diabolical crew. They under
stood when they heard, but not when they thought to them
selves. While they were hearing, light entered from above, but
when they thought to themselves, then no other light was able
to enter but that which corresponded to their heat. And there
fore after they heard the arcana, and perceived them, they
turned their ears away, and then retained nothing. In fact,
those of the diabolical crew then rejected these things with
disgust and utterly denied them. The cause was, that the fire
of their love, and the light of it, which were fatuous, induced
darkness, by which the heavenly light entering from above was
extinguished. 244. The same thing happens in the world. When a man
who is not absolutely stupid, and has not confirmed himself in
falsities out of the pride of his own intelligence, hears persons
speaking on some deep subject, or when he reads any matter
of the kind, if he is in any affection of knowing, he understands
these things, and also retains them, and afterwards he is able to
confirm them. A bad and a good man are able to do the same.
A bad man, though in heart he denies the Divine things which
are of the church, still is able to understand them, and also

THE DIVINE LOVE. 117
to speak and preach them, and learnedly to confirm them in
writing ; but when he is left to his own thought, out of his own
infernal love he thinks against them, and denies them. From
this it is plain that the understanding can be in spiritual light,
although the will is not in spiritual heat. From which it also
follows, that the understanding does not lead the will, that
wisdom does not produce love, but that it simply teaches and
shows the way ; it teaches how a man ought to live, and it
shows the way in which he ought to go. And it further follows,
that the will leads the understanding, and causes it to act as
one with it ; and that the love which is of the will calls that
in the understanding, wisdom, which agrees with itself. In what
follows it will be seen that the will does nothing by itself
apart from the understanding, but it does all which it does
in conjunction with the understanding ; yet that the will takes
the understanding into partnership with itself by infiux, but
the understanding does not take the will.
245. The nature of the influx of light with man into the three
degrees of life which belong to the mind, shall now be shown.
The forms which are the receptacles of heat and light, that is, of
love and wisdom with man, and which, as was stated, are in
threefold order, or of three degrees, by birth are transparent,
and transmit spiritual Hght as a crystal glass transmits natural
light. Hence it is that a man, in respect to wisdom, can be
raised up to the third degree. Nevertheless these forms are not
opened until spiritual heat conjoins itself to spiritual light, that
is, love to wisdom : by this conjunction these transparent forms
are opened according to the degrees. This is like the case of
the Hght and heat of the sun of the world in their action on
plants growing on the earth. The light of winter which is as
bright as the light of summer, does not open anything in seed
or in tree, but when the heat of spring conjoins itself to the
light, then it opens vegetation. The case is similar ; for spiritual
light corresponds to natural light, and spiritual heat corresponds
to natural heat.
246. This spiritual heat is procured in no other way than by

]18 ANGELIG WISDOM GONGERNING
shunning evils as sins, and at the same time looking to the Lord.
For so long as a man is in evils, he is also in the love of them,
for he is in concupiscence to them, and the love of evil and con
cupiscence abide in a love opposite to spiritual love and affec
tion; and the said love or concupiscence cannot be removed
except by shunning evils as sins ; and because a man cannot
shun evils from himself but from the Lord, therefore he must
look to Him. Then when he shuns them from the Lord, the
love of evil and the heat thereof is removed, and the love of
good and its heat is introduced in its stead, by which a higher
degree is opened. For the Lord flows in from above, and opens
that degree, and then He conjoins love, that is, spiritual heat, to
wisdom or spiritual light, out of which conjunction the man
begins to flourish spiritually, as a tree in the time of spring.
247. By the influx of spiritual light into all the three degrees
of the mind, man is distinguished from the beasts, and, excel
ling the beasts, is able to think analytically, to see not only
natural, but also spiritual truths ; and when he sees them he is
able to acknowledge them, and thus to be reformed and regene
rated. The faculty of receiving spiritual light is what is un
derstood by the Rationality mentioned above, which every man
has from the Lord, and which is not taken away from him, for
if it were taken away he could not be reformed. From this
faculty of rationality it is, that man, unlike the beasts, is able
not only to think but also to speak from thought ; and afterwards
from his other faculty, which is called liberty, which has also
been mentioned above, he is able to do those things which he
thinks from his understanding. As these two faculties, ration
ality and liberty, which are proper to man, have been treated of
above, n. 240, we shall not speak of them further here.
248. If THE HIGHER DEGREE, WHICH IS THE SPIRITUAL, IS
NOT OPENED WITH MAN, HE BECOMES NATURAL AND SENSUAL.
It was shown above that there are three degrees of the human
mind which are called natural, spiritual, and celestial, and that
these degrees can be successively opened with man. It was also

THE DIVINE LOVE. 119
shown that the natural degree is first opened, and that after
wards, if the man shuns evils as sins, and looks to the Lord,
the spiritual degree is opened, and lastly the celestial. Since
these degrees are successively opened according to a man's life,
it follows that the two higher degrees maj"- also not be opened,
and that the man then remains in the natural degree, which is
the last degree. It is also known in the world that there is a
natural and a spiritual man, or an external and an internal man ;
but it is not known that the natural man becomes spiritual by
the opening of any higher degree with him, and that such
opening is effected by a spiritual Hfe, which is a life according
to the Divine precepts ; and that without a life according to
these a man remains natural.
249. There are three kinds of natural men ; one kind consists
of those who know nothing of the Divine precepts ; the second
kind consists of those who know that there are such precepts,
but think nothing of a Hfe according to them ; and the third
kind consists of those who despise and deny them. In respect
to the First Kind, which consists of those who know nothing
of the Divine precepts, they must needs remain natural, since
they cannot be taught by themselves. Every man is taught
of the Divine precepts by others who know them from religion,
and he is not taught by immediate revelations, on which subject
see The Doctrine of the New Jerusalem concerning the
Sacred Scripture, nos. ,114 to 118. Those who are of the
Second Kind, who know that there are Divine precepts, but
think nothing of a life according to them, they also remain
natural, and care about no other concerns than those of the
world and the body: these after death become pieces of drudgery
and servitude according to the uses which they are able to
afford to those who are spiritual ; for the natural man is a
drudge and a servant, and the spiritual man is a master and a
lord. Those who are of the Third Kind, who contemn and deny
the Divine precepts, not only remain natural, but also become
sensual in the measure of their contempt and denial. The
sensual men are the lowest natural men, who are not able to

120 ANGELIG WISDOM GONGERNING
think above the appearances and fallacies of the bodily senses :
these after death are in hell.
250. Because it is not known in the world what the spiritual
man is, and what the natural, and because the man who is
merely natural is by many called spiritual, and conversely,
therefore a distinct declaration shall be made on the following
subjects : 1. What the natural man is, and what the spiritual
man. 2. The character of the natural man with whom the
spiritual degree is opened. 3. The character of the natural man
with whom the spiritual degree is not opened, but still not
closed. 4. The character of the natural man with whom the
spiritual degree is entirely closed. 5. Lastly, the nature of
the distinction between the life of a merely natural man and the
life of a beast.
251. I. What the natural man is, and tvhat the .spiritual
Tnan. — A man is not a man from face and body, but from
understanding and will ; and therefore by the natural man and
the spiritual man is meant his understanding and will, which
are either natural or spiritual. The natural man, as to his
understanding and his will, is like the natural world, and may
also be called a world or a microcosm ; and the spiritual
man, as to his understanding and his will, is like the spiritual
world, and may also be called a spiritual world or a heaven.
Hence it is evident that as the natural man is in a certain
image a natural world, so he loves those things which are of
the natural world ; and that as the spiritual man in a certain
image is a spiritual world, so he loves those things which are of
that world, or of heaven. The spiritual man, indeed, also loves
the natural world, but not otherwise than as a master loves his
servant, through whom he performs uses : according to uses also
the natural man becomes like the spiritual, which is the case
when the natural man feels the delight of use from the spiritual
man ; this natural man may be called natural-spiritual. The
spiritual man loves spiritual truths ; he loves not only to know
and understand them, but he also wills them ; while the natural
man loves to speak those truths and also to do them ; to do

THE DIVINE LOVE. 121
truths is to perform uses. This subordination arises from the
conjunction of the spiritual world and the natural world ; for
whatever appears and is done in the natural world derives its
cause from the spiritual world. From these things it may
appear that the spiritual man is altogether distinct from the
natural man, and that no other communication exists between
them than such as there is between cause and effect.
252. II. The character of the natural man with tvhom the
spiritual degree is opened, is evident from what has been said
above. To this it may be added, that the natural man is a
full man when the spiritual degree is opened with him ; because
then he is consociated with angels in heaven, and at the same
time consociated with men in the world, and in relation to both
he lives under the Lord's guidance, for the spiritual man drinks
in the commandments through the Word from the Lord, and
executes them through the natural man. The natural man for
whom the spiritual degree is open, does not know that he thinks
and acts from his spiritual man ; it appears to him that he does
this from himself, when yet it is not from himself but from the
Lord. Neither does the natural man whose spiritual degree is
open, know that by his spiritual man he is in heaven, when yet
his spiritual man is in the midst of the angels of heaven ; some
times also he appears to the angels; but because he draws
himself back to his natural man, after a short stay there he is
no longer seen. Moreover the natural man, with whom the
spiritual degree is open, does not know that his spiritual mind
is filled by the Lord with thousands of the arcana of wisdom,
and with thousands of the delights of love ; and that he comes
into these after death, when he becomes an angel. The cause
why the natural man does not know these things, is, that the
communication between the natural man and the spiritual man
is effected by correspondences, and communication by corres
pondences is not perceived in the understanding except by this,
that truths are seen in light, and in the will, by this, that uses
are performed out of affection.
253. III. 'The character of the natural man ivith whom the

122 ANGELIG WISDOM GONGERNING
spiritual degree is not opened, hut still not closed. The
spiritual degToe is not opened, but still not closed, with those
who have led somewhat of a life of charity, and yet have known
little of genuine truth. The cause is that this degree is opened
by the conjunction of love and wisdom, or of heat with Hght :
love alone or spiritual heat alone does not open it, nor does
wisdom alone or spiritual light alone; but both in conjunction.
If, therefore, genuine truths, out of which wisdom or Hght arises,
are not known, love does not avail to open that degree, but
only keeps it in the possibility of being opened ; which is meant
by its not being closed. This is like what occurs in the vege
table kingdom, in that heat alone does not impart vegetation
to seeds and trees, but heat does this in conjunction with light
Let it be remembered that all truths are of spiritual light, and
that all goods are of spiritual heat, and that good through truths
opens the spiritual degree ; for good through truths operates use,
and uses are the goods of love, which derive their essence from
the conjunction of good and truth. The lot after death of
those with whom the spiritual degree is not opened, and yet not
closed, is, that because they are still natural and not spiritual,
they are in the lowest parts of heaven, where they sometimes
suffer hard things ; or they are in the boundaries in some higher
heaven, where they are as it were in the light of evening : for,
as was said above, in heaven and in every society thereof the
light decreases from the middle to the boundaries, and those
who are pre-eminent in divine truths are in the middle, and
those who are in few truths are in the boundaries. Those are
in few truths who know nothing more of their religion than that
there is a God, and that the Lord suffered for them ; and that
charity and faith are the essentials of the Church ; but who do
not care to know what faith and what charity are, when yet
faith in its essence is truth, and truth is manifold, and charity
is all the work of his calling which a man does from the Lord;
he does it from the Lord when he shuns evils as sins. It is
exactly as was said above, namely, that the end is the all of the
cause, and the effect is the all of the end through the cause :

THE DIVINE LOVE. 123
the end is charity or good ; the cause is faith or truth ; and the
effects are good works or uses. From which it is plain, that no
more of charity can be carried into works, than that portion
which is conjoined with the truths of faith. Through these
truths charity enters into works, and qualifies them.
254. IV. The character of the natural man with lultom the
spiritual degree is entirely closed. The spiritual degree is
closed with those who are in evils as to life, and still more with
those who are in falsities arising from evils. The case is like
that of the fibril of a nerve, which contracts at the slightest
touch of anything heterogeneous ; and Hke that of the motor
fibres of a muscle, and of the muscle itself, and indeed of the
whole body, which shrinks from the touch of whatever is hard or
cold. So the substances or forms of the spiritual degree with
man shrink from evils and their falsities, because these are
heterogeneous. For the spiritual degree being in the form of
heaven, admits nothing but goods, and the truths which come of
good ; these are homogeneous to it ; but evils, and the falsities
which come of evil, are heterogeneous to it. This degree is
contracted, and by contraction closed, especially with those who
in the world, from love of self, are in the love of ruliag, because
this love is opposite to love to the Lord. It is also closed, yet
not closed so much, with those who, from love of the world, are
in the mad cupidity of possessing the goods of others. The
reason why these loves shut the spiritual degree, is, because they
are origins of evils. The contraction or closing up of this degree
is like the twisting back of a spire against its former fluxion.
For this reason it is that after that degree is closed, it repels
the light of heaven ; so that instead of the light of heaven, there
is darkness there : consequently truth, which is in the light of
heaven, becomes nausea. With these persons, not only the
spiritual degree itself is closed, but also the higher region of
the natural degree, what is called the rational ; and this goes
on until at length the lowest region of the natural degree, what
is called the sensual, alone stands open ; for this is nearest to the
world and to the external senses of the body, from which the

124 ANGELIG WISDOM GONGERNING
man afterwards thinks, speaks, and reasons. The natural man
who has been made sensual through evils and their falsities,
in the light of heaven does not appear as a man in the spiritual
world, but as a monster, and with nose retracted: the nose
is drawn in, because the nose corresponds to the perception of
truth. Also he does not bear a ray of the light of heaven.
Such persons in their caverns have no other light than one
resembHng the Hght from live coals or from burning charcoal.
These things show plainly who those are with whom the spiritual
degree is closed up, and what their nature is.
255. V. The nature of the distinction between the life of a
onerely natural man and the life of a beast. This distinction
will be treated of specially in what follows, where Life is the
subject. Thus much may be said here, that the distinction is
that man has three degrees of mind, that is, three degrees of
understanding and will, and that these degrees can be opened
successively ; and as they are translucent, man can be raised as to
his understanding into the light of heaven, and see truths, not
only civil and moral, but also spiritual truths, and out of many
truths seen, he can form conclusions touching truths in order,
and thus perfect the understanding to eternity. But beasts
have not the two higher degrees, but only the natural degrees,
which, without the higher degrees, possess no faculty of thinking
on any subject, civil, moral, and spiritual. And since their
natural degrees are not capable of being opened and thence
raised into higher light, they cannot think in successive order,
but in simultaneous order, which is not thinking, but acting from
a science corresponding to their love. And because they cannot
think analytically, and see a lower thought from a higher thought,
so they cannot speak, but they only utter sounds, suitable to
the science of their love. But still the sensual man, who is in
the lowest sense natural, differs from the beast only in this, that
he can fill his memory with scientifics, and think and speak
from them ; this power he gets from a faculty proper to every
man, the faculty of being able to understand truth if he
chooses ; this faculty makes all the distinction. Still many by

THE DIVINE LOVE. 125
the abuse of this faculty have rendered themselves lower than
the beasts.
256. The natural Degree of the human mind, considered
in itself, is continuous, but by correspondence with the
two higher degrees, while it is elevated, it appears as
IF IT WERE DISCRETE. This, although difficult of comprehension
by those who do not yet possess a knowledge of the degrees of
altitude, must nevertheless be revealed, because it belongs to
angelic -wisdom, and this wisdom, although it cannot be com
passed by the thought of the natural man in the same way as by
the angels, yet may be comprehended by the understanding,
whenever this is raised up to the degree of light in which the
angels are ; for the understanding can be raised up even thither,
and be enlightened according to its elevation. The enlighten
ment of the natural mind, however, does not ascend by discrete
degrees, but it increases by a continuous degree, and as it
increases, so that mind is enlightened from within by the light
of the two higher degrees. How this occurs can be compre
hended from a perception of the degrees of altitude, in that one
degree is above another, and that the natural degree, which is
the ultimate, is a kind of general covering to the two higher
degrees: in that case as the natural degree is raised to the
degree of the higher [light], so the higher from within acts upon
the exterior natural, and illuminates it. The illumination is
effected indeed from within by the light of the higher degrees,
but this light is received by the natural degree which envelops
and surrounds them, by continuity, therefore more lucidly and
purely according to the height of the ascent ; that is, the natural
degree is enlightened from within by virtue of the light of the
higher degrees, discretely, but in itself continuously. From
this it is evident, that man, so long as he lives in the world,
and is thereby in the natural degree, cannot be elevated into
very wisdom, such as it is with the angels, but only into higher
light reaching to the angels, and into receiving enlightenment
from their light, which flows in from within and illuminates. But

126 ANGELIG WISDOM GONGERNING
these things cannot as yet be more clearly described ; they may
be better comprehended from effects ; for provided some know
ledge be first had of causes, effects place them in light in
themselves, and so furnish illustration.
257. Effects are 1. That the natural mind can be raised up
to the light of heaven, in which the angels are, and perceive
naturally what the angels perceive spiritually, thus not so
fully; but still the natural mind of man cannot be raised
into the angelic light itself 2. That man, through his natural
mind, raised to the light of heaven, can think with angels, yea,
can speak with them ; but then the thought and speech of the
angels flow into the natural thought and speech of the man,
and not conversely ; so that the angels speak with man in some
natural language, which is the man's mother tongue. 3. That
this is effected by a spiritual influx into the natural man,
and not by any natural influx into the spiritual man. 4. That
human wisdom, which is natural, so long as a man lives in the
natural world, can by no means be raised into angelic wisdom,
but only into some image of it ; the reason is, that the elevation
of the natural mind is effected by continuity, as from shade to
Hght, or from grosser to purer. But still the man with
whom the spiritual degree has been opened, comes into that
wisdom when he dies, and he can also come into it by a laying
asleep of the sensations of the body, and by an influx then from
above into the spiritual things of his mind. 5. Man's natural
mind consists of spiritual substances, and at the same time of
natural substances : thought comes out of its spiritual substances,
but not out of its natural substances ; these substances recede
when the man dies, but not the spiritual substances ; wherefore
that same mind after death, when the man becomes a spirit or
angel, remains in a form similar to that which it had in
the world. 6. The natural substances of that mind, which, as
was said, recede by death, constitute the cutaneous covering
of the spiritual body in which spirits and angels are. Through
such covering, which is taken from the natural world, their
spiritual bodies subsist, for the natural is the ultimate continent

THE DIVINE LOVE. 127
hence it is, that there is no spirit and no angel who was not
born a man. These arcana of angeHc wisdom are here adduced,
that the quality of the natural mind with man may be known ;
this subject is further treated of in what follows.
258. Every man is bom into the faculty of understanding
truths to the inmost degree, in which the angels of the third
heaven are ; for the human understanding, rising up by continuity
around the two higher degrees, receives the light of the wisdom
of those degrees in the manner stated above, n. 256. Hence it
is that man can become rational according to this elevation ; if
he be raised to the third degree, he becomes rational out of the
third degree ; if he be raised to the second degree, he becomes
rational out of the second degree ; and if he be not raised, he is
rational in the first degree. It is said that he becomes rational
out of those degrees, because the natural degree is the general
receptacle of their Hght. The cause why a man does not
become rational to the possible height is this, that the love,
which is of the will, cannot be raised in the same manner as
the wisdom which is of the understanding. The love which is
of the will is raised only by shunning evils as sins, and then by
the goods of charity, which are uses, which the man there
after performs from the Lord. If, therefore, the love which is
of the will, is not raised at the same time, the wisdom which is
of the understanding, however it may have ascended, still falls
back again down to its love. Hence it is, that if a man's love
is not raised at the same time into the spiritual degree, he is
still not rational save in the ultimate degree. From these
things it may be seen that man's rational is in appearance as it
were of three degrees ; that there is a rational from the celestial,
a rational from the spiritual, and a rational from the natural ;
also that rationality, which is the faculty that is capable of
elevation, whether it be elevated or not, is still with man.
259. Every man, it was said, is born into that faculty, namely
into rationality, but by this is understood every man whose
externals have not been hurt by accident, either in the womb
or by some disease after birth, or by injury infiicted on the

128 ANGELIG WISDOM GONGERNING
head, or in consequence of some insane love bursting forth and
breaking down restraints. With such persons the rational
cannot be elevated; for the boundaries in which the life, which
is of the will and the understanding, is to stop, are not in such
disposition that the life can perform ultimate acts according to
order; for life acts according to ultimate determinations, but
not from them. That rationality is not possible with infants and
children, maybe seen below, n. 266, at the end.
260. Because the natural mind is the covering and
continent of the higher degrees of the human mind,
it is reactive ; and if the higher degrees are not opened,
it acts against them, but if they are opened, it acts
WITH THEM. It was shown in the preceding article, that
because the natural mind is in the ultimate degree, it envelops
and encloses the spiritual mind and the celestial mind, which are
higher than it as regards degrees. It is now to be shown that
the natural mind reacts against the higher or interior minds.
The cause why it reacts is, that it covers, includes and contains
them, and this is not possible to be done apart from reaction ;
for unless it reacted, the interior or enclosed things would loosen,
protrude outwards, and fall to pieces. So if the tunics around
the human body were not in reaction, the viscera, which are the
interiors of the body, would push forth, and welter asunder. So
also if the membrane investing the motor fibres of a muscle did
not react against the forces of these fibres in action, not only
would action cease, but all the inner tissues would be broken
down. The like is the case with every ultimate degree of the
degrees of altitude ; consequently with the natural mind rela
tively to the higher degrees ; for, as was said above, there are
three degrees of the human mind, the natural, the spiritual,
and the celestial, and the natural mind is in the ultimate
degree. Another reason why the natural mind reacts against
the spiritual mind, is, that the natural mind consists not only
of substances of the spiritual world, but also of substances of
the natural world, as was said above, n. 257, and the substances

THE DIVINE LOVE. 129
of the, natural world from their nature react against the sub
stances of the spiritual world ; for the substances of the natural
world in themselves are dead, and are acted on from without by
the substances of the spiritual world, and those substances
which are dead, and which are acted on from without, from their
nature resist, and so from their nature react Hence it may
appear that the natural man reacts against the spiritual
man, and that there is combat. It is the same thing whether
you say the natural and spiritual man, or the natural and
spiritual mind.
261. From these things it may appear, that if the spiritual
mind is closed up, the natural mind continually acts against
those things which are of the spiritual mind, and fears lest
anything should flow in therefrom to perturb its states. All that
which flows in through the spiritual mind, is from heaven, for
the spiritual mind is in form a heaven ; and all which inflows
into the natural mind is from the world, for the natural mind is
in form a world. From this it follows that the natural mind,
when the spiritual mind is closed up, reacts against all things of
heaven, and does not admit them into it excepting in so far as
they serve it as means for acquiring and possessing those things
which belong to the world. And when the things which are of
heaven also serve the natural mind as means to its own ends,
then those means, although they appear heavenly, nevertheless
become natural ; for the end qualifies them, and they become
like the scientifics of the natural man, in which intrinsically
there is nothing of life. But because heavenly things cannot
be so conjoined with natural things that the two act as one,
therefore they separate, and the heavenly things with merely
natural men take their place from without in a circuit around
the natural things which are within. Hence it is that a merely
natural man can say and preach heavenly things, and also feign
them by his actions, although inwardly he thinks against them ;
the latter he does when he is alone, but the former when he is
in company. But of these things more in what follows.
262. By virtue of the reaction which is in him from birth.

ISO ANGELIG WISDOM CONCERNING
the natural mind or man, when he loves himself and the world
above all things, acts against those things which are of the
spiritual mind or man. Then also he feels delight in evils of
every kind, as in adulteries, defraudings, revenges, blasphemings,
and other the like things. And then also he acknowledges nature
as creative of the universe: and confirms all these things by his
rational faculty ; and after the confirmations he either perverts,
or suffocates, or repels the goods and truths of heaven and the
church ; and at length he either shuns them, or tums his back
upon them, or hates them. This he does in his spirit, and in the
body just so far as he dares to speak with others from his spirit
without fear of the loss of good name as a means to honour and
lucre. W^hen a man is such, he successively shuts up the spiritual
mind closer and closer; confirmations of evil by falsities
especially shut it. Hence it is, that evil and falsity confirmed,
after death cannot be extirpated ; they are extirpated only in
the world by repentance.
263. But the state of the natural mind is altogether different
when the spiritual mind is open : in this case the natural mind
is disposed for submission to the spiritual mind, and is sub
ordinated. For the spiritual mind acts from above or from
within upon the natural mind, and removes those things which
there react, and adapts to itself those which act in like manner
with itself; hence the overbearing reaction is gradually taken
away. It is to be noted, that in the greatest and least things
of the universe, whether living or dead, action and reaction
exist ; hence the equilibrium of all things : this is lost when
action overcomes reaction, and vice versd. Similar is the case
with the natural mind and with the spiritual mind. When the
natural mind acts out of the delights of its love, and out of the
pleasures of its thought, which in themselves are evils and falsities,
then the reaction of the natural mind removes those things which
are of the spiritual mind, and blocks the doors to prevent them
from entering, and manages that action shall come to pass from
such things as agree with its reaction. Thus an action and
reaction of the natural mind are brought about which are

THE DIVINE LOVE. 131
opposite to the action and reaction of the spiritual mind ; hence
a closure of tho spiritual mind takes place like the twisting back
of a spire. But if the spiritual mind is opened, then the action
and reaction of the natural mind is inverted : for the spiritual
mind acts from above or from within, and at the same time from
below or from without, through those things which are disposed
for submission to it in the natural mind, and it twists back the
spiral in which the action and reaction of the natural mind lie.
This mind by birth is in opposition to those things which belong
to the spiritual mind, which opposition, as is well known, it derives
by heredity from parents. Such is the change of state which
is called reformation and regeneration. The state of the natural
mind before reformation may be compared to a spiral twisting
or circumflexing downwards ; but after reformation it may be
compared to a spiral twisting or circumflexing upwards ; where
fore a man before reformation looks downwards to hell, but
after reformation he looks upwards to heaven.
264. The origin of evil is from the abuse of the
FACULTIES which ARE THE PROPER FACULTIES OF MAN, NAMELY,
RATIONALITY AND LIBERTY. By rationality is meant the faculty
of understanding truths and thereby falsities, and goods and
thereby evils ; and by liberty is meant the faculty of thinking,
willing and doing these things freely. From what precedes it
may appear, and from what foHows it will further appear, that
every man by creation, and thence by birth, has these two
faculties, and that they are from the Lord ; and that they are
not taken away from him ; and that out of them comes the
appearance that man thinks, speaks, wills and acts as from
himself; and that the Lord dwells in these faculties with every
man ; and that man out of that conjunction lives to eternity ;
and that through these faculties, and not apart from them, man
is able to be reformed and regenerated ; also that man through
them is distinguished from the beasts.
265. That the origin of evil is from the abuse of these facul
ties will be declared in this order. I. A bad man enjoys these

132 ANGELIG WISDOM GONGERNING
two faculties equally with a good man. II. A bad man abuses
them to confirm evils and falsities, and a good man uses them
to confirm goods and truths. III. Evils and falsities confirmed
with man are permanent, and come to be of his love and thereby
of his life. IV. Those things which have come to be of the love
and Hfe are engendered in the offspring. V. All evils, both
the ingenerate and the superinduced, reside in the natural
mind. 266. I. A bad man enjoys these two faculties equally with
a good man. — That the natural mind is able, as regards the
understanding, to be elevated even to the light in which the
angels of the third heaven are, and to see truths, acknowledge
them, and afterwards speak them, was shown in the preceding
article. From this it is plain, — because the natural mind can
be thus elevated, — that a bad man enjoys that faculty which is
called rationality equally with a good man ; and because the
natural mind can be elevated so far, it follows that he is able
also to think and to speak those [high truths]. But reason and
experience testify further that he is able to will and do them,
although he does not will and do. Reason : Who cannot will
and do those things which he thinks ? He does not will and do,
because he does not love to will and do them. This power of
willing and doing is the liberty which every man has from the
Lord : but his not willing and doing good when he has the power,
comes out of the love of evil, which opposes ; but this love he is
able to resist, and many also do resist it. This has been some
times confirmed by experience in the spiritual world. I have
heard evil spirits who inwardly were devils, and who in the
world rejected the truths of heaven and the church, [and I
have observed] that while the affection of knowing in which
every man is from childhood was excited by the glory that
surrounds each love like the splendour of fire, they perceived
the arcana of angelic wisdom fully as well as good spirits who
inwardly were angels. Yea, those diabolical spirits said, that
in fact they were able to will and do according to those [arcana],
but that they would not. When it was said to them that they

THE DIVINE LOVE. 133
would will these things if only they shunned evils as sins, they
said that they were able also to do this, but that they would
not. From this it was manifest that the wicked equally with
the good have the faculty which is called liberty. Let any one
consult himself, and he will observe that it is so. A man has
the power to will, because the Lord, from Whom that faculty
comes, continually gives the power; for, as was said above, the
Lord dwells with every man in these two faculties, thus in the
faculty or in the power of being able to will. Wilh regard to
the faculty of understanding which is called rationality, this
does not exist with a man until his natural mind comes of
age ; in the meantime it is like seed in unripe fruit, which
cannot be opened in the ground to develop a growth. This
faculty also does not exist with those who are mentioned above,
n. 259.
267. II. A bad, v%an abuses these faculties to confirm evils
and falsities, and a good vum uses them to confirvi goods and
truths. From the intellectual faculty which is called rationality,
and from the voluntary faculty which is called liberty, man
derives the power of confirming whatever he pleases ; for the
natural man is able to raise his understanding into higher light
to whatever extent he desires, but he who is in evils and their
falsities, does not raise it higher than the upper region of his
natural mind, and rarely to the region of the spiritual mind.
The reason is that he is in the delights of the love of his natural
mind, and if he rises above that mind, the delight of his love
perishes. If the understanding be raised higher, and see truths
opposed to the delights of his life, or to the principles of his own
proper intelligence, then he either falsifies them, or passes them
by, and leaves them in contempt, or he retains them in the
memory to serve as means to his life's love, or to the pride of his
own proper intelligence. That the natural man is able to confirm
whatever he will is plain from the multitude of heresies in the
Christian world, each of which is confirmed by its adherents.
We are all aware that evils and falsities of every kind can be
confirmed.. It may be confirmed, and indeed is confirmed by

134 ANGELIG WISDOM GONGERNING
the wicked to themselves, that there is no God, and that nature
is everything, and that she has created herself: that religion
is only a means whereby simple minds are to be kept in bonds ;
that human prudence does all things, and Divine Pro-vidence
nothing except sustaining the universe in the order in which
it was created ; also that murders, adulteries, thefts, frauds and
revenges are allowable ; according to Machiavel and his followers.
These and many similar things the natural man is able to confirm,
and to fill volumes with the confirmations, and when they are
confirmed, then these falsities appear in their fatuous light, and
truths in such shadow that they are not visible at all except as
phantoms of the night. In a word, take the most false thing,
and put it into a proposition, and say to a clever person, Confirm,
and he will confirm to the full extinction of the light of truth ;
but set aside the confirmations, come back and view the proposi
tion itself out of your own rationality, and you will see its
falsehood in its deformity. From these things it may appear
that man is able to abuse these two faculties which are with him
from the Lord, to confirm evils and falsities of every kind. No
beast is able to do this, because no beast enjoys these faculties.
Hence the beast is born into all the order of its life, and into
all the science of its natural love ; otherwise than man.
268. III. Evils and falsities confirmed vjith man are per
manent, and come to be of his love and life. Confirmations of
evil and falsity are nothing else than removals of good and truth,
and if they increase they are rejections, for evil removes and
rejects good, and falsity, truth. Hence also confirmations of evil
and falsity are doors closed to heaven, — occlusions of heaven, —
for all good and truth flows in from the Lord through heaven ;
and when heaven is closed, then the man is in hell, and in a society
there where an evil and falsity similar to his own prevails, from
which hell he cannot afterwards be delivered. It has been
granted me to speak with some who ages ago confirmed them
selves in the falsities of their religion, and I saw that they continue
in the same, just as they were in them in the world. The reason
is, that all the things in which a man confirms himself come to be

THE DIVINE LOVE. 135
of his love and life ; they come to be of his love, because they
come to be of his will and understanding, and the will and
understanding form the life of every one ; and when they come
to be of the life of a man, they come to be of his whole body as
well as of his whole mind. Hence it is evident, that a man who
has confirmed himself in evils and falsities, is such from head to
foot, and when he is wholly such, by no inversion or retortion
can he be reduced to an opposite state, and thus be drawn out
of hell. From these considerations and those preceding them
in this article it may be seen whence the origin of evil comes.
269. IV. Those things which have come to he of the love and
thereby of the life, are engendered in the offspring. It is known
that man is born into evil, and that he gets this as an inherit
ance from parents ; though it is believed by some that he does
not get it from parents, but through parents from Adam ; but
this is an error. He derives it from the father, from whom he
has his soul, and it is clothed with a body in the mother. The
seed, which is from the father, is the first receptacle of life, but
such a receptacle as it was with the father, for it is in the form
of his love, and the love of every one in the greatest and least
things is similar to itself, and there is in it an effort to the human
form, into which it also goes gradually forth. Hence it follows that
the evils called hereditary are successively derived from fathers,
thus from grandfathers and great-grandfathers, [and carried] into
their posterit)^ Experience also teaches this, for in the matter
of the affections, there is a likeness of races to their first pro
genitors, and a greater likeness in families, and a still greater like
ness in houses : and this likeness is of such a nature that genera
tions are distinguishable not by dispositions alone, but even
by faces. But of the ingeneration of the love of evils by parent
in offspring more will be said in what follows, -«'here the corres
pondence of the mind, that is, of the will and the understand
ing, with the body and its members and organs is treated of.
Here these few things only are brought forward, that it may be
known that evils are successively derived from parents, and that
they increase through the accumulations of one parent after

136 ANGELIG WISDOM GONGERNING
another, until man by birth is nothing else than evil. Also,
the malignity of evil increases according to the degree of occlu
sion of the spiritual mind, for so the natural mind also is
closed above. And in the descendants this is not recovered from
except by shunning evils as sins from the Lord. So and no
otherwise is the spiritual mind opened, and through it the
natural mind is brought back into correspondent form.
270. V. All evils and their falsities, both the ingenerate
and. the superinduced, reside in the natural mind. — Evils and
their falsities reside in the natural mind, because that mind in
form or in image is a world ; but the spiritual mind in form or in
image is a heaven, and in heaven evil can find no home : where-
fore the spiritual mind is not opened from birth, but is only in
the potency of being opened. And the natural mind derives its.
form in part from the substances of the natural world ; but the
spiritual mind only from the substances of the spiritual world,
and it is conserved in its integrity by the Lord, that the man
may be able to becorne a man : for he is born an animal, but
becomes a man. The natural mind with all its belongings is
circumflexed into gyres from right to left, but the spiritual mind
into gyres from left to right : thus these minds are reciprocally
of contrary turn ; a sign that evil resides in the natural mind,
and that of itself it acts against the spiritual mind : and the
circumgyration from right to left is turned downwards, thus
towards hell, but the circumgyration from left to right goes
upwards, thus towards heaven. That this is so was plain to me
from this experience, that an evil spirit cannot circumgyi-ate his
body from left to right, but from right to left ; whereas a good
spirit can with difficulty circumgyrate the body from right to
left, but with ease from left to right. The circumgyration fol
lows the flux of the interiors, which are the things of the mind.
271. Evils and falsities are in all opposition against
GOODS and truths, BECAUSE EVILS AND FALSITIES ARE DIA
BOLICAL AND INFERNAL, AND GOODS AND TRUTHS ARE DIVINE
AND. HEAVENLY. That evil and good are oppositcs, also the

THE DIVINE LOVE. 137
falsity of evil and the truth of good, every one acknowledges
when he hears it ; but because those who are in evil do not feel,
and therefore do not perceive otherwise than that evil is good, —
for evil delights their senses, especially the sight and hearing,
and therefore also delights the thoughts and thus the percep
tions, — so they acknowledge indeed that evil and good are oppo-
sites ; but when they are in evil, moved by its delight, they say
that evil is good, and good evil. Take an example. He who
abuses his liberty to think aud to do evil, calls the abuse, liberty,
and its opposite, namely, to think good which in itself is good,
he calls slavery ; when yet the latter is truly freedom, but the
former bondage. He who loves adulteries, calls it liberty to
commit adultery, but slavery not to be allowed to commit
adultery ; for he feels delight in lasciviousness, and undelight in
chastity. He who is in the love of ruling from the love of self,
in that love feels delight of life exceeding other delights of
every kind ; hence all belonging to that love he calls good, and
all that is contrary to it he declares to be evil ; when yet the
opposite is true. It is the same with every other evil Although,
therefore, every one acknowledges that evil and good are
oppositcs, still those who are in evils cherish a contrary idea
about the opposition, and those only have a just idea who are in
goods. No one while he is in evil is able to see good, but he
who is in good is able to see evil. Evil is below as in a den,
good is above as on a mountain.
272. Now as many do not know what the nature of evil is,
and that it is entirely opposite to good, and as it is important
that this should be known, therefore the matter shall be sur
veyed in this order. I. The natural mind which is in evils and
thereby in falsities, is a form and image of hell. II. The natural
mind which is a form and image of hell, descends bj;- three
degrees. III. The three degrees of the natural mind which 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. IV. The
natural mind which is a hell, is in all opposition against the
spiritual mind which is a heaven.

138 ANGELIG WISDOM GONGERNING
273. I. The natural mind which is in evils and thereby in
falsities, is a form and image of hell. — We cannot here
describe what the natural mind is with man in its substantial
form, or what is its nature in its own form woven out of the
substances of both worlds in the brains, where that mind
resides in its first principles. A universal idea concerning that
form will be given in what follows when the correspondence
of the mind and body is treated of Here we shall only say
something of its form as to states and their changes, through
which perceptions, thoughts, intentions, volitions, and their
belongings are manifested; for the natural mind which is in
evils and thereby in falsities, in respect to these states and
changes is a form and image of hell. This fonn supposes a
substantial form as a subject, for changes of state are not possible
apart from a substantial form which is their subject ; just as sight
is not possible without an eye, and hearing without an ear.
Now as to the form or image whereby the natural mind
resembles hell, that form aud image is such, that the reigning
love with its concupiscences, which is the universal state of this
mind, is as the devil is in hell, and the thoughts of the false
arising out of that reigning love are as the crew of the devil ;
by the devil and by his crew nothing else is meant in the Word.
And the cases are similar. In hell the love of ruling from the
love of self is the reigning love ; this is there called the devil ;
and the affections of the false with the thoughts arising out
of that love are his crew. It is the same in every society of
hell, with differences amounting to the specific difierences of
one genus. And the natural mind which is in evils, and thereby
in falsities, is in a similar form : wherefore also the natural man
who is of this character, after death comes into a society of hell
similar to himself, and then in all and singular things he acts in
unison with it ; for he comes into his own form, that is, into the
states of his own mind. There is also another love, which is
called satan, subordinate to the former love which is called the
devil, and this is the love of possessing the goods of others by
every bad art. Cunning villanies and devices are its crew. Those

THE DIVINE LOVE. 139
who are in this hell are generically called satans, and those who
are in the former hell are generically called devils ; and such of
them as do not act clandestinely there, do not refuse their name.
Hence it is that the hells in the composite are called the devil
and satan. The two hells are generically distinguished accord
ing to those two loves, because all the heavens are distinguished
into two kingdoms, the celestial and the spiritual, according to
two loves, and the diabolical hell as an opposite corresponds to
the celestial kingdom, and the satanic hell as an opposite corres
ponds to the spiritual kingdom. That the heavens are distin
guished into two kingdoms, the celestial and the spiritual, may
be seen in the work on Heaven and Hell, nos. 26 to 28. The
natural mind of the character mentioned above, is in form a
hell, because all spiritual form is similar to itself in the greatest
and least things. Hence it is that every angel is a heaven in a
lesser form, as is also shown in the work on Heaven and Hell,
nos. 51 to 58. It also follows that every man or spirit who is a
devil or a satan is a hell in a lesser form.
274. II. The natural mind ivhich is a form or image of hell,
descends through three degrees. That in the greatest and the least
things of all things there are degrees of two kinds, namely, degrees
of altitude and of latitude, may be seen above, nos. 222 to 229 ;
such then is the case with the natural mind in its greatest and
least things. Degrees of altitude are meant here. The natural
mind, from its two faculties, of rationality and liberty, is in this
state, that it is able to ascend through three degrees, and to
descend through three degrees ; it ascends by virtue of goods and
truths, and it descends by virtue of evils and falsities ; and when
it ascends, the lower degrees which tend to hell are shut, and
when it descends the higher degrees which tend to heaven are
shut. This happens because they are in reaction. These
three degrees, higher and lower, are neither opened nor closed
in man in early infancy ; for he is then in ignorance of good and
truth, and of evil and falsity ; but as he commits himself to one
or the other, the degrees are opened and shut on the one or the
other side. When they are opened towards hell, then the

140 ANGELIG WISDOM GONGERNING
reigning love which is of the will obtains the highest or inmost
place ; the thought of the false which is of the understanding
from that love obtains the second or middle place ; and the con
clusion of the love through the thought, or of the will through
the understanding, obtains the lowest place. It is the same
case here as with the degrees of altitude treated of above,
namely, that they stand in order as end, cause and effect, or as
flrst end, middle end and last end. The descent of these
degrees is towards the body ; hence in the descent they wax
grosser, and become material and corporeal. If truths out of
the Word in the second degree are summoned to form it, then
these truths are falsified out of the first degree, which is the
love of evil, and become servants and slaves. From this it may
be seen what the truths of the church out of the Word become
with those who are in the love of evil, that is, whose natural
mind is in form a hell ; namely, that because they serve the
devil as means, they are profaned; for the love of evil reigning in
the natural mind which is a hell, is the devil ; as was said above.
275. III. The three degrees of the natural mind luhich 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. That
there are three degrees of the mind, and that these are called
natural, spiritual and celestial, and that the human mind con
sisting of these degrees looks towards heaven, and turns round
thither, was shown above. Hence it may be seen that when the
natural mind looks downwards, and turns round towards hell, it
consists in like manner of three degrees, and that each degree
of it is opposite to a degree of the mind which is a heaven.
That this is so was manifest to me from those things which
were seen in the spiritual world ; namely, that there are three
heavens, and these, distinct according to the three degrees of
altitude ; and that there are three hells, and these also distinct
according to three degrees of altitude or profundity ; and that
the hells in all and singular things are opposed to the heavens ;
also that the lowest hell is opposite to the highest heaven, that
the middle hell is opposite to the middle heaven, and the highest

THE DIVINE LOVE. 141
hell is opposite to the ultimate heaven. Similar is it with the
natural mind which is in the form of hell; for spiritual forms
are similar to themselves in the greatest things and in the least.
The heavens and the hells are in such opposition, because their
loves are thus opposed. Love to the Lord, and thence love
towards the neighbour, form the inmost degree in the heavens,
but the love of self and the love of the world form the inmost
degree in the hells. Wisdom and intelligence from their own
loves form the middle degree in the heavens, but foolishness and
insanity which appear as wisdom and intelligence, from their loves,
form the middle degree in the hells. Conclusions from their two
degrees, which are either laid up in the memory as sciences, or
determined into actions in the body, form the last or ultimate
degree in the heavens. Conclusions from their two degrees,
which either become sciences, or become acts, form the .outermost
degree in the hells. How the goods and truths of heaven are
turned into evils and falsities, thus into the opposite, in the hells,
may appear from this experience. I heard that a certain divine
truth flowed down from heaven into hell, and I heard that on
the way of the descent it was converted by degrees into falsity,
and at the lowest hell into exactly the opposite of the truth.
From this it was plain that the hells according to degrees are
in opposition to the heavens as regards all goods and truths, and
that these are made into evils and falsities by influx into forms
turned the wrong way. It is well known that all influence, all
flowing in, is perceived and felt according to recipient forms and
their states. This conversion into the opposite was plain to me
also from this experience. It was granted me to see the hells
in their place relatively to the heavens, and those who were
there appeared inverted, with their heads downwards and their
feet upwards ; but it was said that they still appear to them
selves to be upright on their feet ; comparatively as is the case
with the antipodes. From these experimental proofs it may
appear, that the three degrees of the natural mind which in
form and image is a hell, are opposite to the three degrees of the
spiritual mind which in form and image is a heaven.

142 ANGELIG WISDOM GONGERNING
276. IV. The natural mind luhich is a hell, is in aU opposi
tion against the spiritual mind which is a heaven. When
loves are opposite, then all things belonging to perception
become oppositcs ; for out of love which makes the very life of
man, all other things flow as streams from their source : those
things which are not from that source separate in the natural
mind from those things which are from it. The things which
aire from its reigning love are in the middle and the rest at the
sides. If these latter are truths of the church from the Word,
they are sent from the middle further away to the sides, and at
length are exterminated ; and then the man, that is, the natural
mind, perceives evil as good, and falsity as truth; and con
versely. On this ground he believes that villainy is wisdom,
that insanity is intelligence, that cunning is prudence, and that
evil arts are contrivances of genius; and then also he values divine
and heavenly things, those of the church and of worship, at
nothing, and makes bodily and worldly things of the greatest
price. Thus he inverts the state of his life, so that what is
his head's, he makes his footsole's, and tramples upon it ; and
what is his footsole's he makes his head's. So the man, from
being alive, becomes dead. He is said to be alive whose mind
is a heaven, and he, dead, whose mind is a helL
277. All things which are of the three degrees of
the natural mind are included in the works which are
done by THE ACTS OF THE BODY. The Science of degrees which
is delivered in this Part discloses the arcanum, that all things
of the mind, that is, of the will and understanding of a man,
are in his actions or works, included therein ; much as things
visible and invisible are included in a seed, a fruit, or an Qgg.
The actions or works appear [simple], just Hke these things in
externals, and yet in internals they contain things innumerable ;
there are the forces of the motor fibres of the whole body in
concurrence, and there are all things of the mind which excite
and determine these forces, and these, as shown above, of three
degrees. And because there are all things of the mind, there

THE DIVINE LOVE. 143
are all things of the will, that is, all the affections of the man's
love, which make the first degree ; there are all things of the
understanding, that is, all the thoughts of his perception, which
make the second degree ; and there are all things of the memory,
that is, all the ideas of the thought that is nearest to speech,
taken from the memory, which compose the third degree. Out
of these things determined into action works exist, and in those
works, seen in the external form, the prior things [their ante
cedents] do not appear although they are actually involved.
That the ultimate thing is the complex, continent and basis of
prior things, may be seen above, nos. 209 to 216 ; and that the
degrees of altitude are in fulness in their ultimate, nos. 217 to
221. 278. The reason why the acts of the body, viewed by the eye,
appear thus simple and uniform ; as seeds, fruits, eggs, or as
nuts and almonds in shells appear in their external form ; and
yet contain in themselves all prior things out of which they
exist, is, that ever}^ ultimate thing is covered round, and
thereby rendered distinct from prior things ; for each degree is
girded by a veil and thereby distinguished from another
degree ; wherefore those things which belong to the first degree
are not known from the second degree, nor are those of the
second degree known from the third. For example : the love
of the will which is the first degree of the mind, is not known
in the wisdom of the understanding which is the second degree
of the mind, except by a certain delight in the thought of a
thing. The first degree, which again is the love of the will, is
not known in the science of the memory, which is the third
degree, excepting by a certain pleasure in knowing and speak
ing. From these considerations it follows, that a work which
is an act of the body, includes all these things, although in its
external form it appears simple as one thing.
279. This is confirmed by these facts. The angels who are
with a man perceive one by one those things which are from
the mind in the action ; the spiritual angels those things therein
which are from the understanding, and the celestial angels those

144 ANGELIG WISDOM GONGERNING
t'nings thersin which are from the will. This appears like a
paradox, but it is true. But be it known, that those things of
the mind which belong to any proposed or present [object] are'
in the middle, and the rest round about according to affinities.
The angels say that a man's character is perceived from every
single work, but in likenesses of his love, various according to
its determinations into affections, and then into thoughts. In
a word, before the angels every action, every work, of a spiritual
man is Hke a palatable fruit, useful and beautiful, which when
tasted and eaten yields flavour, use, and delights. That the
angels have such a perception of the actions and works of men,
may also be seen above, n. 220.
280. It is the same with a man's speech. The angels know a
man's love from the sound of his speech, his wisdom from the
articulation of the sound, and his science from the sense of the
words. They say moreover that these three things are in every
word, because a word is a something concluded, for it has in
it sound, articulation and sense. It was told me by angels of
the third heaven, that out of every word which a man speaks
in series, they perceive the general state of his disposition, and
also some particular states. That in every single word of the
Word there is a spiritual something which is of the Divine
wisdom, and a celestial which is of the Divine love ; and that
these are perceived by the angels when the Word is read in a
holy frame by man, has been shown by many things in The
Doctrine of the New Jerusalem concerning the Sacred
Scripture. 281. The- conclusion is that in the works of a man whose
natural mind descends through three degrees into hell, there
are all his evils and falsities of evil ; and that in the works of
a man whose natural mind ascends into heaven, there are all
his goods aud truths ; and that both the latter and the former
are perceived by the angels from the mere speech and from the
mere action of the man. Hence it is said in the Word, that a
man shall be judged according to his works, and that he shall
render an account of his words.

ANGELIC WISDOM CONCERNING THE
DIVINE LOVE.
PART IV.
282. The Lord from Eternity, who is Jehovah, created
the universe and all things thereof from himself, and
NOT FROM NOTHING. It is known throughout the universal
world, and acknowledged by virtue of interior perception by
every wise man, that there is one God, who is the Creator of
the universe ; and it is known from the Word that God tho
Creator of the universe is called Jehovah, from Esse, because
He alone is. That the Lord from eternity is that Jehovah, was
shown by many things out of the Word in The Doctrine of
the New Jerusalem concerning the Lord. Jehovah is
called the Lord from eternity, because Jehovah assumed a
Human in order that He might save men from hell ; and then
He commanded His disciples to call Him Lord : wherefore
Jehovah in the New Testament is called the Lord; as may
appear from this : " Thou shalt love Jehovah thy God with
all thy heart and with all thy soul " (Deut. vi. 5) ; and in the
New Testament, "Thou shalt love the Lord thy God with
all thy heart and with all thy soul " (Matt. xxii. 35). The case
is the same in other passages taken from the Old Testament
in the Evangelists.
283. Everyone who thinks from clear reason sees that the
universe was not created out of nothing, because he sees that
it is impossible for anything to be made out of nothing ; for
nothing is nothing, and to make anything out of nothing is
contradictory, and what is contradictory is against the light of
K

146 ANGELIG WISDOM GONGERNING
truth, which is from the Divine Wisdom : and whatever is not
of the Divine Wisdom is also not of the Divine Omnipotence.
Everyone who thinks from clear reason sees also that all things
have been created out of a substance which is substance in itself,
for this is very Esse out of which all things that are, can exist :
and because God alone is Substance in itself, and thence very
Esse, it is evident that the existence of things is from no other
source. Many have seen this, because reason causes it to be
seen ; but they have not dared to confirm it, fearing lest
thus they might perhaps be brought to think that the created
universe is God because from God, or that nature is from
itself, and thus that the inmost of nature is what is called
God. Hence it is, that although many have seen that the
existence of all things is from no other source than God
and out of His Esse, nevertheless they did not dare to advance
beyond the first thought on the subject, lest they should
involve the understanding in a so-called Gordian knot, fi'om
which they might not afterwards be able to extricate it. The
reason why they might not be able to extricate the understanding
is, that they thought of God, and of the creation of the
universe by God, from time and space which are things proper
to nature, and no one is able from nature to perceive God and
the creation of the universe ; but every one whose understanding
is in any interior light, is able to perceive nature and its creation
from God, because God is not in time and space. That the
Divine is not in space, may be seen above, nos. 7 to 10 : that the
Divine fills all the spaces of the universe apart from space, nos.
69 to 72 : and that the Divine is in all time apart from time, nos.
72 to 76. In what follows it will be seen, that although God
has created the universe and all things of it from Himself, yet
there is nothing at all in the created universe which is God ;
besides other things which will place this matter in its proper
Hght. 284. The First Part of this Work treated of God, that He is
Divine Love and Divine Wisdom, and that He is life, also that
He is substance and form which is very and only Esse. The

THE DIVINE LOVE. 147
Second Part treated of the spiritual sun and its world, and of
the natural sun and its world; and [showed] that the universe'
with all things of it was created by God through both suns.
The Third Part treated of the degrees in which all and singular
things that are created exist. In this Fourth Part the creation
of the universe by God will be treated of The cause why
these and the former subjects are treated, is, that the angels
have lamented before the Lord, that when they look into the
world they see nothing but darkness, and among men no know
ledge of God, of heaven, and of the creation of nature, for their
[angelic] wisdom to rest upon.
285. The Lord from eternity, that is, Jehovah, could
NOT have created THE UNIVERSE AND ALL THINGS THEREOF
unless HE WERE A MAN. Those who have a natural corporeal
idea of God as a man, are quite unable to comprehend how God
as a man could create the universe and all things of it ; for
they think to themselves. How can God as a Man wander all
over the universe from space to space and create ? Or how can
He speak the word from His place and creation ensue from that
dictum ? When it is said that God is a Man, such ideas occur
to those who think of God Man as if he were like a man of this
world, and who think of God from nature, and its properties,
which are time and space. But those who think of God Man,
not from man in this world, and not from nature and its space
and time, clearly perceive that the universe could not have been
created unless God were a Man. Commit your thought to the
angeHc idea concerning God as being a Man, and remove as
much as possible the idea of space, and you will approximate in
thought to the truth. Certain of the learned also perceive that
spirits and angels are not in space, because they perceive
the spiritual apart from space : for it is like thought, which
although it is in a man, still the man through it is able to be
present in a manner elsewhere, in any place be it ever so remote.
Such is the state of spirits and angels, who are men, even as
regards their bodies. They appear in the place where their

148 ANGELIG WISDOM GONGERNING
thought is, because spaces and distances in the spiritual world
are appearances, and act as one with their thought from affection.
From these things it may be seen that God Who appears far
above the spiritual world as a sun, to Whom there can be no
appearance of space, is not to be thought of from space. And
then it can be comprehended that He created the universe
not out of nothing, but out of Himself Also that His Human
Body cannot be thought of as great or small, or of any stature,
because this also attributes space ; and hence that He is the
same in the first things and the last, and in the greatest things
and the least ; and moreover, that the Human is the inmost in
every created thing, but apart from space. That the Divine is
the same in the greatest and least things, may be seen above,
nos. 77 to 82 ; and that the Divine fills all spaces apart from
space, nos. 69 to 72. And because the Divine is not in space,
it is not continuous as the inmost of nature is.
286. That God could not have created the universe and all
things thereof, unless He were a Man, may be very clearly com
prehended by an intelligent person from this ground, that he
cannot deny to Himself, that in God there is Love and
Wisdom, that there is mercy and clemency, and also that there
is absolute Goodness and Truth, because these things are from
Him. And because he cannot deny these things, neither can he
deny that God is a Man ; for not one of these things is possible
abstracted from man ; man is their subject, and to separate them
from their subject is to say that they are not. Think of wisdom,
and place it outside man. Is it anything ? See if you can con
ceive it as something ethereal, or as something flamy ? You
cannot ; unless perchance you think of it as in these somethings,
and if it be in them, it must be wisdom in a form such as man
has, it must be in all his form, not one thing can be want-
ing for wisdom to be in it. In a word, the form of wisdom is
man ; and because man is the form of wisdom, he is also the
form of love, mercy, clemency, good and truth, because these
make one vsdth wisdom. That love and wisdom are not possible
except in a form, see above, nos. 40 to 43.

THE DIVINE LOVE. 149
287. That love and wisdom are man may also be known from
the angels of heaven, who in the measure in which they are in
love and thence in wisdom from the Lord, in the same measure
are in beauty men. The same may be known from this, that in
the Word it is said of Adam, that " he was created into the like
ness and into the image of God" (Gen. i. 26), because into the form
of love and wisdom. Every man on earth is bom into the human
form as regards his body ; the cause is that his spirit, which is
also called his soul, is a man ; and it is a man, because it is recep
tive of love and wisdom from the Lord ; and in so far as the
spirit or soul of a man receives these, in so far he becomes a
man after the death of the material body which he has drawn
around him ; and in so far as he does not receive them, he
becomes a monster, which derives something of man from the
faculty of receiving.
288. Inasmuch as God is a Man, therefore the universal angelic
heaven in the complex is as one man ; and it is distinguished into
regions and provinces according to the members, viscera and
organs of a man. Thus there are societies of heaven which con
stitute the province of all things of the brain, and of all things of
the organs of the face, also of all things of the viscera of the
body ; and these provinces are distinct from each other, just as
those organs are distinct in man ; moreover the angels know in
what province of man they are. The universal heaven is in this
effigy, because God is a man : and God is heaven, because the
angels who constitute heaven are recipients of love and wisdom
from the Lord, and recipients are images. That heaven is in the
form of all things of man, is shown in the Arcana Ccelestia at
the end of several chapters.
289. From these things we can see the inanity of the ideas
of those who think of God as other than a Man, and of the Divine
attributes otherwise than as in God as a Man ; because separated
from man they are mere figments of the mind. That God is
very Man, from Whom every man is a man according to his
reception of love and wisdom, may be seen above, nos. 11, 12, 13.
This is here confirmed on account of what follows, in order that

150 ANGELIG WISDOM GONGERNING
the creation of the universe by God because He is a Man, may
be perceived.
290. The Lord from Eternity, that is, Jehovah, pro
duced FROM Himself the sun of the spiritual world, and
out of it created the universe, and all things of it. The
sun of the spiritual world was treated of in the Second Part of
this work, and the following heads were there shown : — That the
Divine Love and the Divine Wisdom appear in the spiritual
world as a sun, nos. 83 to 88. That spiritual heat and spiritual
light proceeds from that sun, nos. 89 to 92. That that sun is not
God, but that it is the Proceeding from the Divine Love and
the Divine Wisdom of God Man ; so likewise the heat and light
from that sun, nos. 93 to 98. That the sun of the spiritual world
is in a middle altitude, and appears distant from the angels as
the sun of the natural world from men, nos. 103 to 107. That
in the spiritual world the east is where the Lord appears as the sun,
and the other quarters are determined thereby ; nos. 119 to 123,
124 to 128. That the angels constantly turn their faces to the
Lord as the sun, nos. 129 to 134, 135 to 139. That the Lord
created the universe, and all things thcreofj by means of that
sun, Vv'hich is the first proceeding of the Divine Love and the
Divine Wisdom, nos. 151 to 156. That the sun of the natural
world is pure fire, and that nature which derives origin from
that sun is therefore dead; and that the sun of the natural
world was created in order that the work of creation might be
brought to a close and finished, nos. 157 to 162. That without
two suns, the one living and the other dead, there can be no
creation, nos. 163 to 166.
291. Among the things shown in the Second Part is also this,
that the spiritual sun is not the Lord, but that it is the Pro
ceeding from His Divine Love and His Di^•ine Wisdom. It is
called the proceeding, because that sun has been produced out
of the Divine Love and out of the Diviue Wisdom, which in
themselves are substance and form, and through this the Divine
proceeds. But because it is the character of human reason not

THE DIVINE LOVE. 151
to acquiesce unless it sees a thing from its cause, thus unless it
also perceives how ; in the present case how the sun of the
spiritual world, which is not the Lord, but a proceeding from
Him, is produced, therefore of this also something shall be said.
I have spoken much with the angels on the subject. They said
that they "jjerceive it clearly in their spiritual light, but that
it is difficult for them to put it before man in his natural
sight, on account of the characteristic difference between the
two kinds of light and their two kinds of thoughts. They
said, however, that the case of the spiritual sun is like that of
the sphere of affections and therefore of thoughts which encom
passes each angel, whereby his presence is realized to others near
and far ; and that this encompassing sphere is not the angel
himself, but is from all and singular the things of his body, from
which substances continually emanate in a stream, and those
things which emanate surround him. Also that these substances
contiguous to his body, continually actuated by the two foun
tains of the motion of his Hfe, the heart and the lungs, excite
the atmospheres into their own activities, and by this means
produce a perception as of his presence with others. And thus
that it is not a separate sphere of affections and therefore of
thoughts, although it is so called, which goes forth and is continued
from him, because the affections are mere states of the forms of
the mind in him. They said, moreover, that there is such a
sphere about every angel, because it is about the Lord, and that
the sphere about the Lord is in like manner from Him, and
that that sphere is their sun, or the sun of the spiritual world.
292. It has very often been granted me to perceive that there
is a sphere of such a nature around each angel and spirit, and
also a general sphere around several in a society, and it has also
been granted me to see it under various appearances; in
heaven sometimes under the appearance of thin flame; in
hell under the appearance of gross fire ; and sometimes in
heaven under the appearance of a thin and shining white cloud,
and in hell under the appearance of a thick and black thunder
cloud. It has also been granted to perceive these spheres as

152 ANGELIG WISDOM GONGERNING
species of odours and stenches of various kinds. By these ex
periences I was convinced that a sphere consisting of substances
set free and separated from their bodies, encompasses every one
in heaven and every one in hell.
293. It was also perceived that a sphere weHs forth not only
from angels and spirits, but also from all and singular things which
appear in the spiritual world, from trees and from their fruits,
from shrubs and from their flowers, from herbs and from grasses,
nay, from earths and their very particles. From which it was
evident that this is a Universal both in living and in dead
things, that each particular thing is environed by the like of that
which it has inside it ; and that this is continually breathed out
by it. That the case is similar in the natural world is known
from the experience of many of the learned ; and that a wave
of effluvia is continually flowing forth out of man ; also out of
every animal ; and likewise out of tree, fruit, shrub, flower ; and
even out of metal and stone. The natural world derives this
from the spiritual world, and the spiritual world from the
Divine. 294. Inasmuch as those things which constitute the sun of the
spiritual world are from the Lord, and are not the Lord, therefore
they are not life in itself, but are devoid of life in itself; just as
those things which flow forth from an angel or a man, and make
spheres around them, are not the angel or the man, but are from
them, devoid of their life ; making one with the angel or man
no further than this, that they are in concordance, because they
have been taken out of the forms of their bodies, which were the
forms of their life in them. This is an arcanum which the angels
with their spiritual ideas are able to see in thought, and also to
express in speech, but not men with their natural ideas; because
a thousand spiritual ideas make one natural idea, and one natural
idea cannot be resolved by man into any spiritual idea, much
less into a thousand. The reason of this is, that these ideas
differ according to the degrees of altitude, which were treated
of in the Third Part.
295. That such is the difference between the thoughts of angels

THE DIVINE LOVE. 153
and men, was made known to me by this experience. The
angels were told to think spiritually on some subject, and after
wards to tell me what they had thought. When this was
done, and they wished to speak to me, they were not able ;
they said that they could not utter these things. It was the same
with their spiritual speech, and the same with their spiritual
writing ; there was no word of spiritual speech which was Hke
any word of natural speech ; nor was there anything of spiritual
writing like natural writing ; excepting the letters, each of which
contained an entire meaning. But what is wonderful, they said
that they seemed to themselves to think, speak and write in the
spiritual state in the same manner as man in the natural state,
when yet there is no similarity. From this it was plain that natural
and spiritual differ according to degrees of altitude, and that they
do not communicate with each other except by correspondences.
296. There are three things in the Lord which are the
Lord, the Divine of Love, the Divine op Wisdom, and the
Divine of Use ; and these three are presented in appear
ance outside the sun of the spiritual world, the Divine
OF Love by heat, the Divine of Wisdom by light, and the
Divine of Use by atmosphere, which is the continent.
— -That heat and light proceed from the sun of the spiritual
world, and that the heat proceeds from the Divine Love of the
Lord, and the light from His Divine Wisdom, may be seen
above, nos. 89 to 92, 99 to 102, 146 to 150. And now it wiU be
shown that the third [thing] which proceeds from the sun there
is atmosphere, which is the continent of heat and light, and that
this proceeds from the Divine of the Lord which is called Use.
297. Everyone who thinks with any enlightenment is able to
see that love has use for an end, and intends it, and that it
produces use through wisdom ; for love cannot produce any use
of itself, but by means of wisdom. What indeed is love, unless
there be something that is loved ? This something is use ; and
because use is that which is loved, and it is produced by wisdom,
it follows that use is the continent of wisdom and love. That

154 ANGELIG WISDOM GONGERNING
these three, love, wisdom and use, follow in order according to the
degrees of altitude, and that the last degree is the complex,
continent and basis of the prior degrees, was shown, nos. 209 to
216, and elsewhere. From these things it may appear that
these three, the Divine of love, the Divine of Wisdom, and the
Divine of use, are in the Lord, and that in essence they are the
Lord. 298. That man viewed as to his exteriors and as to his interiors
is a form of all uses, and that all the uses in the created universe
correspond to those uses [in him], will be fully shown in what
follows. It is only to be mentioned here, in order that it may
be known that God as a Man is the very form of all uses, from
which form all the uses in the created universe derive their
origin ; and thus that the created universe viewed as to uses is
His image. Those things which by creation in order are from
God Man, that is, from the Lord, are called uses ; but those
that are from the proprium of man are not called uses; for
this proprium is hell, and those things are contrary to order.
299. Now because these three, love, wisdom and use, are in
the Lord, and are the Lord, and because the Lord is every
where, for He is omnipresent ; and because the Lord, as He is
in Himself, and as He is in His own sun, cannot make Himself
present to any angel or man, therefore He presents Himself
by such things as can be received, and He presents Himself as
to love throi.igh heat, as to wisdom through light, and as to
use through atmosphere. The Lord presents Himself as to
use through atmosphere, because atmosphere is the continent
of heat and light, as use is the continent of love and wisdom.
The light and heat which proceed from the Divine Sun cannot
proceed in nothing, thus not in vacuum, but in a continent
which is a subject ; and this continent is the atmosphere, which
surrounds the sun, and takes him up in its. bosom, and carries
him to the heaven where the angels are, and then to the world
where men are, and thus makes the presence of the Lord
everywhere. 300. That in the spiritual world there are atmospheres as

THE DIVINE LOVE. 155
well as in the natural world, was shown above, nos. 173 to 178,
179 to 183 ; and it was there said, that the atmospheres of
the spiritual world are spiritual, and the atmospheres of the
natural world are natural. Now from the origin of the spiritual
atmosphere proximately encompassing the spiritual sun, it may
be evident that everything belonging to it is in its essence of
the same nature as the sun is in its essence. That this is so,
the angels, through their spiritual ideas, which arc apart from
space, declare thusv.dse. They say that there is one only sub
stance from which all things are, and that the sun of the
spiritual world is that substance; and because the Divine is,
not in space, and because it is the same in the greatest and
least things, therefore that sun which is the first proceedent
of God Man is so likewise. And further, that that one only sub
stance, which is the sun, proceeding by means of atmospheres
according to continuous degrees or those of latitude, and at the
same time according to discrete degrees or those of altitude,
presents the varieties of all things in the created universe.
The angels said that these things can in no wise be compre
hended, unless spaces be removed from ideas ; and that if they
are not removed, appearances must necessarily induce fallacies.
Yet these fallacies cannot be induced so long as the thought is
held that God is the very Esse from which all things come.
301. Moreover, from angelic ideas, which are apart from space,
it is manifest that nothing lives in the created universe but
God Man alone, that is the Lord ; and that nothing is moved
but by life from Him; and that nothing IS but through the
sun from Him ; so that it is a truth, that in God we live, are
moved, and are.
302. The Atmospheres, which are three in both worlds,
the spiritual and the natural, in their ultimates cease
INTO substances AND MATTERS OF THE NATURE OF THOSE IN
EARTHS. That there are three atmospheres in either world, the
spiritual and the natural, which are distinct from each other
according to degrees of altitude, and which decrease in their

156 ANGELIG WISDOM GONGERNING
downward progression according to degrees of latitude, was
shown in the Third Part, nos. 173 to 176. And because the
atmospheres decrease in their progression downwards, it follows
that they become continually more compressed and inert, and
at length in the last resort so compressed and so inert, that they
are no longer atmospheres, but substances at rest, and in the
natural world fixed substances, like those in the earth which are
called matters. From this origin of substances and matters
it follows, First, that these substances and matters also are of
three degrees. Secondly, that they are held together in mutual
connection by the ambient atmospheres. Thirdly, that they
are accommodated to the production of all uses in their forms.
303. That substances or matters such as those in earths have
been produced by the sun through its atmospheres will assur
edly be affirmed by all who consider that there are perpetual
mediations from the primal thing to the ultimates : and that
nothing can exist except from a prior self, and at length
from a Prime ? The Prime is the sun of the spiritual world,
and the Prime of that sun is God Man or the Lord. Now
because atmospheres are those prior things through' which that
sun presents itself in ultimates, and because those prior things
continually decrease in activity and expansion down to the
ultimates, it follows that when their activity and expansion
cease in the ultimates, these become such substances and matters
as exist in earths ; which retain in them out of the atmospheres
from which they originated, an effort and endeavour to bring
forth uses. Those who do not deduce the creation of the
universe and all things thereof by continual mediations from
the First [Being], cannot do otherwise than construct broken
hypotheses, divorced from their causes : hypotheses which when
they are surveyed by a mind with a clearer and deeper vision of
things, do not appear like houses, but like heaps of rubbish.
304. From this universal origin of all things in the created
universe, individual things therein take the Hke condition, and
proceed from their prime to ultimates which are relatively in a
state of rest, in order that they may end and subsist So in the

THE DIVINE LOVE. 157
human body the fibres pass from their first forms until at last
they become tendons ; also the fibres accompanying the vessels
from their first forms until they become cartilages and bones ;
upon which they are to rest and subsist. Because there is such
a progression of the fibres and vessels in man from first to last,
therefore there is a similar progression of their states : their
states are sensations, thoughts, and affections. These also from
their primes where they are in light, pass quite to ultimates,
where they are in shade ; or from their primes where they are
in heat to ultimates where they are not in heat. And because
there is such progression in them, there is also such progression
of love and all its belongings, and of wisdom and all its belong
ings. In a word, there is such progression of all things in the
created universe. This is the same as was shown above, nos.
222 to 229, namely, that there are degrees of both kinds in the
greatest and the least things of all things that are created.
That there are degrees of both kinds even in the least things of
all things, is, because the spiritual sun is the single substance
from which all things come, according to the spiritual ideas of
the angels, no. 300.
305. In THE SUBSTANCES AND MATTERS OF WHICH EARTHS
CONSIST, THERE IS NOTHING OF THE DiVINE IN ITSELF, BUT
STILL THEY ARE FROM THE DiVINE IN ITSELF. From the
origin of earths, treated of in the preceding article, it may be
seen, that in their substances and matters there is nothing of the
Divine in itself, but that they are devoid of all that is Divine in
itself. For, as was said, they are the ends and terminations of
atmospheres, whose heat has ended in cold, their light in dark
ness, and their activity in inertness ; but still they have brought
by continuation from the substance of the spiritual sun that
which was there from the Divine, which, as said above, nos. 291
to 298, was the sphere encompassing God Man, or the Lord.
From this sphere, by continuation from the sun by means of the
atmospheres, have arisen the substances and matters of which
earths consist.

158 ANGELIG WISDOM GONGERNING
306. The origin of earths from the spiritual sun by means
of atmospheres, cannot be described otherwise by words flow
ing out of natural ideas, but it can be described otherwise by
words flowing out of spiritual ideas, because these are apart from
space ; and because they are apart from space, they do not fall
into any words of natural language. That spiritual thoughts,
speech and writings diS'er so entirely from natural thoughts,
speech and writings, that they have nothing in common, and
that they communicate only by correspondences, may be seen
above, no. 295. It is enough then if the origin of earths be
perceived in some measure naturally.
307. All uses, as ends of creation, are in forms, and they
get forms from substances and matters such as exist in
EARTHS. All things Spoken of hitherto, as those concerning the
sun, atmospheres and earths, are only means to ends. The ends
of creation are those things which are produced by the Lord as
a sun through the atmospheres from the earths, and these ends
are called uses. In their extension they embrace all things of
the vegetable kingdom, and all things of the animal kingdom,
and at length the human race, and out of it the angelic heaven.
These are called uses, because they are recipients of the Divine
Love and the Divine Wisdom, and also because they look
to God the Creator from Whom they are, and thereby conjoin
Him to His great work, and by the conjunction bring about
that they subsist from him as they existed. It is said that they
look to God the Creator from whom they are, and conjoin Him
to His great work, but this is said from appearance. The mean
ing is that God the Creator brings it to pass that as it were
they look and conjoin themselves of themselves ; but how they
look and thereby conjoin will be declared in what follows.
Something has been said before on these subjects in their places,
as that the Divine Love and the Divine Wisdom must needs be
and exist in others created from itself, nos. 47 to 51. That all
things in the created universe are recipients of the Divine Love
and the Divine Wisdom, nos. 54 to 60. That the uses of all

THE DIVINE LOVE. 159
things which are created ascend through degrees to man, and
through man to God the Creator from whom they originate,
nos. 65 to 68.
308. Who will not see clearly that uses are the ends of creation,
if he considers that from God the Creator nothing else can
possibly exist, and therefore nothing else can be created, but use ?
And that in order to be use, it is for the sake of others. And
that use for the sake of self is also for the sake of others, for a use
for the sake of self amounts to being in a state for becoming of
use to others. Whoso considers this is also able to see, that use
which is use, cannot possibly exist from man, but with man from
Him from Whom all that exists is use, thus from the Lord.
309. But as the forms of uses are here treated of, the subject
shall be declared in the following order. I. In earths there
is an effort to produce uses in forms, or forms of uses. IL
In all forms of uses there is a certain image of the creation of
the universe. III. In aH forms of uses there is a certain image
of man. IV. In all forms of uses there is a certain image of the
Infinite and the Eternal.
310. 1. In earths there is an effort to produce uses in forms,
or forms of uses. That there is this effort in earths, is evident
from their origin. For the substances and matters of which
earths consist are the ends and terminations of atmospheres
which proceed as uses from the spiritual sun, as may be seen
above, nos. 305, 306. And because the substances and matters
of which earths consist are from that origin, and their congre
gates are held together in connection by the circumpressure of
the atmospheres, it follows that from this ground they get a
perpetual effort to produce forms of uses. The very quality of
being able to produce they derive from their origin, which is
that they are the last or ultimate things of the atmospheres, with
which they therefore concord. It is said that this effort and
this quality are in earths, but the meaning is that these things
are with those substances and matters out of which earths
originate, whether they are in earths, or exhaled from earths in
atmospheres. That the atmospheres are full of such things is

160 ANGELIG WISDOM CONCERNING
well known. That the substances and matters of earths possess
such effort and such "quality is plain irom the fact that seeds of all
kinds, opened by means of heat to their inmost core, are impreg
nated by the most subtile substances, which cannot be from any
but a spiritual origin, and from this ground have the power of
conjoining themselves to use, whence they become prolific, and
then through conjunction with matters from a natural origin,
they are able to produce forms of uses, and thereafter to deliver
them forth as from the womb, to come at length into the light,
and thus germinate and grow. This effort is afterwards con
tinuous from the earths through the root all the way to ultimates,
and from ultimates or last things to primes, in which the use
itself lies is its origin. Thus uses pass into forms : and out of
use, which is like a soul, forms, in progression from primes to
ultimates, and from ultimates to primes, derive this, that all
and singular the things of forms are of some use. Use is said
to be Hke a soul, because its form is like a body. That there is
an effort more inward still, namely, the effort of producing uses
for the animal kingdom through vegetable growths, also follows ;
for animals of all kinds are nourished thereby. That there is
also an inmost effort in these substances, the effort of affording
use to the human race, likewise follows. These things follow
from this ground : 1. That these substances are ultimates, and
in ultimate things all prior things exist simultaneously in
their order, according to what has been shown above in divers
places. 2. There are degrees of both kinds in the greatest and
the least things of all things, as was shown above, nos. 222 to
229 ; and likewise in the above effort. 3. All uses are produced
by the Lord out of ultimate things, wherefore in ultimates there
must be effort to uses.
311. But still all these efforts are not living, for they are
efforts of the last forces of life ; in which forces, by virtue of the
life out of which they spring, there is finally an endeavour to
return to their origin through preferred means. Atmospheres
in ultimates become such forces, by which substances and
matters as they exist in earths, are actuated into forms, and held

THE DIVINE LOVE. 161
together in forms both within and without. Time fails to
demonstrate those things more at large, for the subject is
extensive. 312. The first production from these earths when they were
still fresh and in their simplicity, was the production of" seeds;
the first effort in them could not be any other.
313. II. In all forms of uses there is a certain image of
creation. Forms of uses are of three kinds : the forms of the
uses of the mineral kingdom, the forms of the uses of the
vegetable kingdom, and the forms of the uses of the animal
kingdom. The forms of the uses of the mineral kingdom cannot
be described, because they are not visible to the eye. The first
forms are the substances and matters of which earths consist,
in their least things ; the second forms are congregates of these,
and are of infinite variety ; the third forms arise from, plants
fallen to dust, and from the remains of animals ; and from
continual evaporations and exhalations of these, which mix with
earths, and form their soil or humus. These forms of the three
degrees of the mineral kingdom in image resemble the creation
in this, that actuated by the sun through the atmospheres and
their heat and light, they produce uses in forms, which have
been the ends of creation. This image of creation lurks recondite
in their efforts, respecting which see above, no. 310.
314. In the forms of the uses of the vegetable kingdom the
image of creation appears in this, that from their primes they
proceed to their ultimates, and from the ultimates to the primes.
Their primes are seeds, their ultimates are stems clothed with
bark, and through the inner bark which is the ultimate of the
stems, they tend to seeds which, as was said, are their primes.
The stems clothed with layers of bark represent the globe clothed
with earths, from which the creation and formation of all uses
exist. That vegetations are brought about through the outer
and inner barks and coatings, by pushes through the envelopes
of the roots continued around the stalks and branches into the
initiaments of the fruits, and likewise through tho fruits into
the seeds, is known to many. An image of creation in the

162 ANGELIG WISDOM GONGERNING
forms of uses is exhibited in the progression of their formation
from primes to ultimates, and from ultimates to primes ; and
also in this, that in all the progression there lies the end of pro
ducing fruits and seeds, which are uses. From what has been
said above it is plain, that thp progression of the creation of the
universe was from its Prime, namely the Lord encircled by the
sun, to ultimates, which are earths, and from these through uses
to its Prime or Lord ; also that uses have been the ends of the
whole creation.
315. Let it be known that the heat, light and atmospheres of the
natural world conduce absolutely nothing to this image of creation,
but only |he heat, light and atmospheres of the sun of the
spiritual -world ; these bring that image with them, and clothe
it with the forms of the uses of the vegetable kingdom. The
heat, light and atmospheres of the natural world only open seeds,
maintain their shoots in expansion, and put upon them matters
Avhich fix them; but not by any forces from their own sun,
which viewed in themselves are null, but by forces from the
spiritual sun by which they are perpetually driven to these things.
But the natural forces contribute absolutely nothing to giving
them an image of creation ; for the image of creation is spiritual :
but in order that it may appear and afford use in the natural
world, and may stand fixed and be lasting, it must be materiated,
that is, filled in with the matters of that world.
316. In the forms of the uses of the animal kingdom there is
a similar image of creation, in that a body is formed out of seed
put into a womb or ovum, which body is the ultimate of the seed,
and this body, when grown up, produces new seeds. This pro
gression is similar to the progression of the forms of the uses of
the vegetable kingdom ; seeds are the beginnings, the womb or
ovum is like the earth ; the state before birth is like the state of
the seed in the earth while it takes root ; the state after birth
until the time of prolification is like the growth of a tree until
it arrives at the state of fruit-bearing. From this parallelism it
is plain, that as there is a similitude of creation in the forms
of plants, so there also is in the forms of animals, in that there

THE DIVINE LOVE. 163
is a progression from primes to ultimates, aud from ultimates
to primes. A similar image of creation exists in every single
thing that there is in man ; for similar is the progression of
love through wisdom into uses; therefore similar is the progression
of the will through the understanding into acts ; and similar is the
progression of charity through faith into works. The will and
the understanding, also charity and faith, are the originant primes;
acts and works are the ultimates; from these through the joys of
uses a return is made to their primes, which, as was said, are
the will and the understanding, or charity and faith. That the
return is effected through the joys of uses is very manifest from
the joys felt in those actions and works which come from any kind
of love ; in that they flow back to their originant prime in the
love, and conjunction takes place thereby : the joys of actions and
works are what are called the joys of uses. A similar progres
sion from primes to ultimates, and from ultimates to primes, is
exhibited in the forms, most purely organic, of the affections and
thoughts in man: in his brains there are those star-like forms
called the cineritious substances; out of these go forth fibres
through the medullary substance by the neck into the body ;
these fibres go to ultimates there, and from the ultimates return
to their primes ; the return of the fibres to their primes is made
through the blood-vessels. There is a similar progression of all
the affections and thoughts, these being changes and variations
of the state of those forms and substances. The fibres going forth
from those forms or substances are comparatively like the
atmospheres from the spiritual sun, which are continents of heat
and light ; and the acts of the body are like the things which
are produced from earths through atmospheres; the joys of
the uses of which return to the origin from which they sprang.
But that there is such a progression of these things, and that
an image of creation lies in this progression, can scarcely be
comprehended adequately by the understanding, because
thousands and myriads of forces operating in act appear as one
thing, and because the joys of uses do not present ideas in
the thought, but only affect without distinct perception. On

164 ANGELIG WISDOM CONCERNING
this subject see what was said and shown above, namely, That
the uses of all things which are created ascend through degrees
of altitude to man, and through man to God the Creator from
Whom they originate, nos. 65 to 68. And that the end of
creation exists in ultimates, and the end is, that all things may
return to the Creator, and that there may be conjunction, nos.
167 to 172. But these things will appear in still clearer light
in the following Part, where the correspondence of the will
and understanding with the heart and lungs v/ill be treated of
317. III. TJmt in all forms of uses there is a certain image
of man, was shown above, nos. 61 to 64. That all uses from
primes to ultimates, and from ultimates to primes, have relation
to all things of man and correspondence with them, and
therefore that man in a certain image is a universe ; and
conversely that the universe viewed as to uses is man in an
image, will be seen in the following article.
318. IV. In all forms of uses there is a certain image of the
Infinite and ihe Eternal. The image of the Infinite in these
forms is plain from their endeavour to fill and power of filling
the spaces of the whole world, and of many worlds, to infinity.
Thus one seed produces a tree, shrub or plant, which fills its space ;
and each tree, shrub or plant produces seeds, in some cases
thousands of seeds, which, sown and grown, fill their spaces ; and
if from each of their seeds new crops were produced and
repeated, in the course of years the whole world would be filled ;
and if the production were still continued, many worlds would
be filled ; and this, ad infinitum. Compute a thousand from
one seed, and multiply thousands by thousands ten times,
twenty times, a hundred times, and you will see. The image
of the Eternal in these forms is similar ; for seeds are propagated
from year to year, and the propagation never ceases; it has
not ceased from the creation of the world till now, and will not
cease to eternity. These two things are standing proofs and
testifying signs, that all things in the universe have been created
by an Infinite and Eternal God. Besides these images of the
Infinite and the Eternal, there is another image of the Infinite

THE DIVINE LOVE. 165
and Eternal in the varieties of things, in that no substance, state
or thing in the created universe can ever be the same or identical
with any other, either in atmospheres, or in earth, or in the forms
arising out of these ; so that in none of the things which fill
the universe can any sameness be produced to all eternity. This
is perspicuously evident in the variety of the faces of all
human beings ; not one face exists in the whole world which
is the same as another, neither can exist to all eternity; nor
therefore one mind, for the face is the type of the mind.
319. All things of the created universe viewed from
uses resemble man in an image ; and this testifies that
God IS A Man. Man was called by the ancients a microcosm,
on the ground that he resembles the macrocosm, that is, the
universe in its whole complex ; but the race at the present day
does not know why it is that man was so called by the ancients ;
for no more of the universe or macrocosm appears in him than
this, — that he is nourished and lives as regards his body from its
animal kingdom and vegetable kingdom, that he is kept by its
heat in the ability of living, sees by its Hght, and hears and
breathes by its atmospheres. Yet these things do not make
man a microcosm as the universe with all things of it is a macro
cosm. But the ground why the ancients called man a microcosm
or little universe, they took from the science of correspondences, in
which the most ancient people were, and also in consequence of
communication with the angels of heaven ; for the angels of
heaven know from the visible world arolind them that all things
in the universe viewed as to uses resemble man in an image.
320. But that a man is a microcosm or little universe on
the ground that the created universe viewed as to uses is man in
an image, cannot enter into the thought and so come to the
knowledge of any one except from the idea of the universe as
seen in the spiritual world. The position therefore cannot be
confirmed unless by an angel who is in the spiritual world, or
else by some one to whom it has been granted to be in that
world, and to see the things which are there. As this has been

166 ANGELIG WISDOM GONGERNING
granted to me I am able from what I have seen there to reveal
this arcanum.
321. Let it be known that the spiritual world in external appear
ance is quite similar to the natural world. Lands appear there,
mountains, hills, valleys, plains, fields, lakes, rivers, springs of
water, as in the natural world ; thus all things which belong to
the mineral kingdom. Paradises also appear there, gardens,
groves, woods, and in them trees and shrubs of all kinds bearing
fruits and seeds ; also plants, flowers, herbs and grasses ; thus all
things which make up the vegetable kingdom. Animals appear
there, birds and fish of every kind ; and thus all things which
make up the animal kingdom. Man there is an angel and a
spirit. This is premised that it may be known that the universe
of the spiritual world is quite similar to the universe of the
natural world, with only this difference, that the things whicli
are there are not fixed and settled like those in the natural
world, because there is not anything natural there, but all is
spiritual. 322. That the universe of that world in an image resembles
man may appear manifestly from this, that all the things just
mentioned, no. 321, appear to the life, and exist around the
angel, and around the angelic societies, as produced or created
from them ; they remain around them, and do not pass away.
That they are as things produced or created from them is
evident from this, that when an angel goes away, or when a
society passes to another place, the same things appear no longer.
And when other angels come in their place, the appearance of
all the objects around them is changed ; the paradises with their
trees and fruits are changed ; the fiower gardens with their
blooms and seeds are changed ; also the fields, with their herbs
and grasses; aud the species of animals and birds are also changed.
Such things exist as they do, and change in this manner, because
they all exist according to the affections and derivative thoughts
of the angels ; for they are correspondences ; and because those
things that correspond make one with that to which they corres
pond, therefore they are an image representative of it The true

THE DIVINE LOVE. 167
image does not appear when all those things are regarded in
their forms, but it appears when they are regarded in uses. It has
been granted me to see, when the ey.es of the angels have been
opened by the Lord, and they have seen these things from
the , correspondence of uses, that they have acknowledged and
seen themselves in them.
323. Now because those things which exist around the angels
according to their affections and thoughts, represent a kind of
universe in this, that there are lands, and a vegetable and animal
world, and these make an image representative of the angel, the
ground is plain on which the ancients called man a microcosm.
324. That such is the case is abundantly confirmed in the
Arcana Ccelestia ; and also in the work on Heaven and
Hell, and everywhere in the preceding pages where correspond
ence is treated of. Also it has been shown that there is nothing
in the created universe which has not correspondence with
something of man, not only with his affections and their thoughts,
but also with the organs and viscera of his body ; not with these
as substances, but with them as uses. Hence it is that in the
Word where the church and the man of the church are treated
of, trees are named so often, for instance, olives, vines and cedars ;
also gardens, groves and woods ; and again, the beasts of the
earth, the birds of the air and the fish of the sea. They are
named thus because they correspond, and by correspondence
make one, as was said above. Wherefore also when such things
are read in the Word by man, the angels do not perceive
them, but instead of them the church, or the men of the church,
as regards their states.
325. Since all things of the universe in an image resemble
man, therefore Adam in regard to wisdom and intelligence is
described by the garden of Eden, which had in it trees of every
kind, and also rivers, precious stones and gold, together with
animals to which he gave names. By all these things are
understood such things as were with him, and made up that
which is called man. Almost the same things are said of
Ashur in Ezekiel, chap, xxxi 3 to 9, and by him the church

168 ANGELIG WISDOM GONGERNING
as to intelligence is signified ; and of Tyre, Ezekiel xxviu.
12, 23, by which the church as to knowledges of good and truth
is signified. 326. From these things now it may appear that all things
in the universe seen from uses in an image resemble man, and
that this testifies that God is a Man : for such things as were
mentioned above do not exist around an angel man from the
angel, but from the Lord through the angel. They exist from
the influx of the Divine Love and the Divine Wisdom of the
Lord into the angel, who is a recipient, and the creation as of a
universe is produced before his eyes. From this they know
there that God is a man, and that the created universe, from the
view of uses, is an image of Him.
327. All things which are created by the Lord are
uses ; and they are uses in that order, degree and respect
in which they are related to man, and through man to
THE Lord, their Origin. It was said above on these subjects.
That nothing but use can exist from God the Creator, no. 308.
That the uses of all things which are created ascend through
degrees from ultimates to man, and through man to God the
Creator as their origin, nos. 65 to 68. That the end of creation,
which end is, that all things shall return to God the Creator, and
that there shall be conjunction, exists in ultimates, nos. 167 to
172. That things are uses in so far as they look to the Creator,
no. 307. That the Divine cannot otherwise than be and exist iu
others created by itself, nos. 47 to 51. That aU things of the
universe are recipients according to uses, and this, according to
degrees, no. 38. That the universe seen from uses is an image
of God, no. 39 : besides several other heads. From these positions
this truth is plain, that all things which are created by the Lord
are uses, and that they are uses in that order, degree and respect
in which they are related to man, and through man to the Lord
their origin. It remains now that some things should be said
here specifically concerning uses.
328. By Man to whom uses are referrible, is meant not only a

THE DIVINE LOVE. 169
man, but also an assembly of men, a society on a smaller
or larger scale, — a commonwealth, kingdom, or empire, — and also
that greatest society, the universal world ; for all these are a man.
So likewise in the heavens the universal angelic heaven before
the Lord is as one man ; and in Hke manner every society of
heaven. Hence it is that every angel is a man. That this is
the case may be seen in the work on Heaven and Hell, nos.
68 to 103. These things explain what is meant by man in
the following pages.
329. The end of the creation of the universe plainly shows
what use is. The end of the creation of the universe is the
existence of the angelic heaven ; and because the angelic heaven
is the end, man also or the human race is the end, because heaven
is from this race. Hence it follows that all things which are
created are mediate ends, and that these are uses in that order,
degree and respect in which they are referrible to man, and
through man to the Lord.
330. Inasmuch as the end of creation is an angelic heaven out
of the human race, and thus the human race itself, therefore all
other things which are created are mediate ends, which being
referrible to man, look to these three things of man, his body,
his rational part, and his spiritual part ; for the sake of con
junction with the Lord. For a man cannot be conjoined to
the Lord unless he be spiritual ; nor can he be spiritual unless
he be rational ; nor can he be rational unless his body is in a
sound state. These things are like a house ; of which the body
is the foundation, the rational is the house built upon it, the
spiritual comprises those things which are in the house, and con
junction with the Lord is being at home in it. Hence the order,
degree and respect in which uses, which are the mediate ends of
creation, are referrible to man, are evident ; they are thus refer
rible for sustaining his body, for perfecting his rational, and
for receiving the spiritual from the Lord.
331. Uses for sustaining the Body comprise its nourishment,
clothing, habitation, recreation and enjoyment, protection and
conservation of state. The uses created for the nourishment of

170 ANGELIG WISDOM GONGERNING
the body comprise all things of the vegetable kingdom which
are good for food and drink; fruits, berries, seeds, pulse and
herbs : all things of the animal kingdom which serve for meat,
oxen, cows, calves, deer, sheep, kids, goats, lambs; not to mention
milk ; also fowls and fish of many kinds. The uses created for
the clothing of the body are also manifold from these two king
doms ; likewise the uses for habitation ; and also for recreation,
enjoyment, protection and conservation of state. These are not
enumerated because they are well known, and the recital would
be redundant. There are indeed many things which are not
used by man ; but superfluity does not take use away, but makes
uses persistent. There is also an abuse of uses ; but abuse does
not take use away, just as the falsification of truth does not take
truth away, excepting only with those who commit the falsifica
tion. 332. Uses for perfecting the Rational are all things that
teach the subjects just spoken of, all the sciences and studies
which belong to natural, economical, civil and moral affairs,
which are learnt either from parents and masters, or from books,
or from intercourse with others, or from the mind itself through
reflection on those materials. These things perfect the rational
in so far as they are uses of a superior degree, and they are per
manent in so far as they are applied to life. Occasion does
not serve for enumerating these uses, both on account of their
abundance, and of their various respect to the common good.
333. Uses for receiving the Spiritual from the Lord, are all
the things that belong to religion and to worship; all things
that teach the acknowledgment and knowledge of God, and the
knowledge and acknowledgment of good and truth, and thus
eternal life ; which, in the same way as the various branches of
learning, are imbibed from parents, masters, discourses and
books, and especially through lessons in life in keeping with
other instructions: in the Christian world through doctrines
and discourses from the Word, and through the Word from the
Lord. These uses in their extension may be described in terms
similar to those which apply to the uses of the body,— by

THE DIVINE LOVE. 171
nourishment, clothing, habitation, recreation and amusement,
protection and conservation of state ; only making the applica
tion to the soul ; applying nutrition to the goods of love, cloth
ing to the truths of wisdom, habitation to heaven, recreation
and delectation to felicity of life and to heavenly joy, protection
to protection against infesting evils, and conservation of state
to eternal life. All these things are given by the Lord accord
ing to the acknowledgment that all those things which belong
to the body are also from the Lord, and that a man is only as a
servant and house steward appointed over the goods of his
Lord. 334. That such things have been given to man for his passing
use, and that they are gratuitous gifts, is very manifest from
the state of the angels in the heavens, who have the Body, the
Rational and the Spiritual, just like men on earth. They are
nourished gratis, for food is given to them daily; they are
clothed gratis, because garments are given to them ; they dwell
gratis because houses are given to them : nor have they any
cares about all these things ; and in so far as they are rational-
spiritual, in so far delight, protection and conservation of state
are assured to them. The distinction is, that the angels see
that these things are from the Lord, because they are created
according to the state of their love and wisdom, as was shown
in the preceding article, n. 322 ; and that men do not see it,
because their supplies return yearly, and do not exist according to
the state of their love and wisdom, but according to their care.
335. Although it is said that these things are uses, because
through man they have relation to the Lord, yet it cannot be
said that they are uses from man for the sake of the Lord, but
from the Lord for the sake of man ; because all uses are in-
flnitely one in the Lord, and there are no uses in man excepting
from the Lord ; for man cannot do good from himself, but from
the Lord. It is good which is called use. The essence of
spiritual love lies in doing good to others, not for the sake of
self, but for the sake of others; infinitely more is this the
essence of divine love. This is like the love of parents to

172 ANGELIG WISDOM GONGERNING
children ; to whom the parents do good out of love, not for their
own sake, but for the sake of their children ; as is manifest in
the love of a mother towards her offspring. It is believed that
the Lord, because He is to be adored, worshipped and glorified,
loves adoration, worship and glory for His own sake ; but He
loves these things for man's sake; because man comes thereby
into a state in which the Divine can flow in and be perceived ;
for in the process man removes the proprium which hinders
infiux and reception : the proprium, which is the love of self,
hardens the heart and shuts it up. This is removed by man's
acknowledgment that nothing but evil is done from himself,
and nothing but good from the Lord ; hence softening of the
heart and humiliation, from which adoration and worship freely
flow. It follows, that the uses which the Lord performs to Himself
through man consist in this, that out of love He is able to bless,
and as this is His love, reception is the joy of his love. Let no
one therefore believe that the Lord is with those who only adore
Him : He is with those who do His commandments, which are
uses ; with the latter He has His abode, but not with the former.
See what was said above on this subject, nos. 47, 48, 49.
336. Evil uses have not been created by the Lord, but
ORIGINATED TOGETHER WITH HELL. All the gOods which exist
in act are called uses, and all the evils which exist in act are
also called uses, but the latter are evil uses, and the former are
good uses. Now because all good things are from the Lord,
and all evil things from hell, it follows that none but good uses
were created by the Lord, and that evil uses have arisen out of
hell. By the uses specially treated of in this article, are meant
all those things which appear on the earth, animals of all kinds,
and vegetables of all kinds ; of both these kinds those which
furnish use to man are from the Lord, and those which import
mischief to man are from hell. In Hke manner, by uses from
the Lord are meant all things that perfect the rational of man,
and cause him to receive the spiritual from the Lord ; but by
evil uses are meant all things that destroy the rational, and

THE DIVINE LOVE. 173
prevent man from becoming spiritual. The things that do hurt
to man are called uses, because they are of use to the evil for
doing evil, and because also they conduce to absorbing maligni
ties, and thus to cures. Use is applied in both senses, like love;
for we speak of good love and evil love ; and love calls all which
is done by it by the name of use.
337. That good uses are from the Lord, and that evil uses are
from hell, will be shown in this order : — I. What is meant by
evil uses on the earth. II. All the things that are evil uses
are in hell, and all the things that are good uses are in heaven.
III. There is continuous influx from the spiritual world into
the natural world. IV. Influx out of hell operates those things
that are evil uses in places where these are things that corres
pond. V. The spiritual ultimate separated from its higher
[degree] produces this result. VI. There are two forms on which
the operation by influx takes place, the vegetable form and the
animal form. VII. Both these forms receive the faculty of
propagating their kind, and the means of propagation.
338. 1. What is meant by evil uses on the earth. Evil uses
on the earth mean all the noxious things in both the animal
and vegetable kingdoms, and in the mineral kingdom. It is
superfluous to enumerate all the noxious things in these king
doms ; for this would merely heap up names, and without indi
cation of the noxious effect that each kind produces, would not
promote the use which this work intends. For science sake it
sufiices here to name some instances. Thus in the animal
kingdom we have poisonous serpents, scorpions, crocodiles, great
snakes, horned owls, screech owls, mice, locusts, frogs, spiders ;
also flies, drones, moths, lice, mites, in a word, creatures that
consume grasses, leaves, fruits, seeds, meat and drink, and that
do hurt to beasts and men. In the vegetable kingdom we have
malignant, virulent and poisonous herbs, and leguminous plants
and shrubs with similar properties. In the mineral kingdom
all poisonous earths. These few details will show what is meant
by evil uses on earth. Evil uses are all things that are opposite
to good uses, concerning which see above, no. 336.

174 ANGELIG WISDOM GONGERNING
339. II. All the things that are evil uses are in hell, and all the
things that are good uses are in heaven. Before it can be seen
that all the evil uses that exist on earth are from hell, and not
from the Lord, something must be premised concerning heaven
and hell. If this subject be not known, evil uses as well as good
may be attributed to the Lord, and both may be supposed to
be simultaneous by creation; or else they may be attributed
to nature, and their origin to the sun of nature. Man cannot
be delivered from these two errors, unless he knows, that nothing
whatever exists in the natural world that does not draw cause
and therefore origin from the spiritual world, and that good is
from the Lord, and that evil is from the devil, that is, from hell.
The spiritual world means here both heaven and hell. All those
things that are good uses appear in heaven, see no. 336 ; all
those that are evil uses appear in hell, see no. 338, where they
are enumerated ; wild beasts of all kinds, as serpents, scorpions,
great snakes, crocodiles, tigers, wolves, foxes, swine, owls of dif
ferent kinds and other birds of night, bats, rats and mice, frogs,
locusts, spiders, and noxious insects of many kinds ; hemlocks
and aconites, and all kinds of poison, as well of herbs as of
earths ; in a word, all things that do hurt, and that kill men :
such things appear to the life in the hells, just like those on and
in the earths. It is said, they appear there, but still they are
not there as on earth, for they are the mere correspondences of
the cupidities that overflow out of their evil loves, and represent
themselves in such forms before others. Since such things exist in
the hells, therefore they also abound in foul smells, cadaverous,
stercoraceous, urinous, putrid, wherewith the diabolical spiritsthere
are delighted, as animals are delighted with rank things. Hence
it may appear that the like things in the natural world have not
derived origin from the Lord, have not been created from the
beginning, and have not arisen from nature through her sun ; but
that they are from hell. That they are not from nature through
her sun is plain, for the spiritual inflows into the natural, and
not the converse. And that they are not from the Lord is
plain, because hell is not from Him, nor therefore anything in
hell that corresponds to the evils of its inhabitants.

THE DIVINE LOVE. 175
340. III. There is continuous infiux from fhe spiritual
luorld into the natural. Whoso does not know that there is a
spiritual world, and that it is distinct from the natural world as
prior is distinct from posterior, or as the cause from the thing
caused, cannot possibly know anything of this influx. For this
reason it is that those who have written on the origin of vege
tables and animals, have not been able to do other than draw
that origin from nature ; and if from God, only in the sense that
God from the beginning set in nature a power of producing
such things ; not knowing that no power is set in nature ; for in
herself she is dead, and no more contributes to produce these
things than the instrument to produce the work of the artificer,
— the instrument which requires to be moved perpetually in
order to act. It is the spiritual which derives its origin from
the sun where the Lord is, and which proceeds to the ultimates of
nature, that produces the forms of vegetables and animals, and
exhibits the marvels that exist in both, and packs them with
matters out of the ground, to give them fixation and constancy.
Now as it is known that there is a spiritual world, and that the
spiritual is from the sun where the Lord is, because it is from the
Lord, and that it drives nature to act, as the living thing
drives the dead thing, also that there are things in that world the
likes of the things in the natural world, so it may be seen that
vegetables and animals have existed from no other source than
through that world from the Lord, and that through it they
exist perpetually. Thus there is continuous influx from the
spiritual world into the natural. That this is the case will be
confirmed by many considerations in the next article. Noxious
things are produced on earth through influx from hell, by the
same law of permission whereby evils themselves flow in from
hell with men. This law will be spoken of in the Angelic
Wisdom concerning the Divine Providence.
341. IV. Infiux out of hell operates those things that are evil
uses in places where there are things that correspond. The
things that correspond to evil uses, that is, to malign herbs and
noxious animals, are cadaverous, putrid, excrementitious and

176 ANGELIG WISDOM GONGERNING
stercoraceous, rancid and urinous matters ; and therefore in
places where these things are, such herbs and such animalcules
exist as are mentioned above ; and in the torrid zones, the like
things on a larger scale, serpents, basilisks, crocodiles, scor
pions, rats, and so forth. Every one knows that swamps, stag
nant ponds, dung, fetid bogs, are full of such things ; also that
noxious insects fill the atmosphere in clouds, and noxious vermin
walk the earth in armies, and consume herbs to the very roots.
I once observed in my garden, in the space of an ell, that almost
all the dust was turned into very small insects, which on being
stirred with a stick rose in clouds. That cadaverous and putrid
matters concord with these noxious and useless animalcules,
and that the two orders of things are homogeneous, is evident
from experience alone. This may be manifestly seen from the
ground of the cause, which is, that there are similar fetors and
stenches in the hells, where such animalcules also appear ; and
therefore those hells are named accordingly, and some are cal
led cadaverous, some stercoraceous, some urinous, and so forth;
but all these hells are covered, lest those vapours should breathe
out from them. For when they are opened a very little, which
occurs when novitiate devils enter, they excite vomiting and
grievous headaches, and those hells which are at the same time
poisonous, induce fainting. The very dust there also is of the
same nature, wherefore it is there called damned dust Hence
it is evident, that where there are stenches of the kind, there
these noxious things are, because the two correspond.
342. The question now is whether such things arise out of eggs
conveyed to the spot, either through the air, or by rain, or by
percolations of water in the soil ; or whether they originate out
of the damps and stenches themselves. The whole experience
about the case does not lend itself to the opinion that these
noxious animalcules and insects are hatched from eggs carried
to the place, or lying in the ground since the creation. For
worms exist in minute seeds, inside nut shells, in wood, in stones,
and creep out of leaves. And upon plants and in plants there
are lice and grubs which correspond with them. Flies, too, appear

THE DIVINE LOVE. 177
in houses, fields and woods in great swarms in summer, with no
oviform matter to account for them. Then there are the vermin
that devour meadows and lawns, and in some hot localities fill
and infest the air, and those that swim and fiy invisible in fetid
waters and fermenting wines and in pestilential air. These
experimental facts support those who say, that smells, foul
effluvia and exhalations themselves, breathed out of plants, earths
and ponds, furnish initiaments to such animalcules. The fact
that afterwards, when they have been produced, they are
propagated either by eggs or off-shoots, does not disprove their
immediate generation. Every living creature of the kind, along
with its little viscera, receives also organs of generation and
means of propagation ; see below, no. 347. These positions are
now attested by the experience, hitherto unknown, that there are
also similar things in the hells.
343. That the hells above-mentioned have not only commu
nication, but also conjunction, with such things on earth, may be
concluded from this, that the hells are not remote from men, but
are around them., yea, are in those who are evil ; thus they are
contiguous to the earths. A man in his affections and cupidities,
and therefore in his thoughts, and springing out of both, in his
actions, which are good or evil uses, is either in the midst of the
angels ofheaven, or in the midst of the spirits of hell; and because
there are such things in the heavens and the hells as there are
upon the earth, it follows that the influx therefrom immediately
produces such things when the conditions are at hand. All things
which appear in the spiritual world, both in heaven and in hell, are
correspondences of afl'ections and cupidities ; for according to these
they exist in both. Wherefore when affections and cupidities,
which in themselves are spiritual, meet with homogeneous or
corresponding things on earth, a spiritual is present which gives
a soul, and a material which gives a body. Moreover in every
spiritual thing there lies an effort to clothe itself with a
body. The hells are around men, and therefore contiguous to the
earths, because the spiritual world is not in space, but it is where
there is a corresponding affection. M

178 ANGELIG WISDOM GONGERNING
344. I heard two presidents of the English Royal Society,
Sir Hans Sloane and Martin Folkes, conversing together in the
spiritual world concerning the existence of seeds and ova, and
concerning the productions from these on the earths. The
former ascribed the whole to nature,and contended that power and
force for producing such effects by means of the heat of the sun
had been committed to nature by creation. The other maintained
that the force is continuous from God the Creator in nature.
To settle the contention, a beautiful bird was shown to Sir Hans
Sloane, and he was asked to look at it carefully, and to notice
whether it differed in the smallest particular from a similar bird
on earth. He held it in his hand, examined it, and said that
there was no difference. He knew all the time that it was no
other than an affection of a certain angel represented outside of
him as a bird, and that it would vanish or cease with its affection ;
which also happened. Sir Hans Sloane was convinced by this
experience, that nature contributes absolutely nothing to the
production of vegetables and animals, but that all is done hy
that -ft'liich flows in from the spiritual world into the natural
He said that if that bird were filled up in its minimal parts
with corresponding matters of the earth, and so were fixed, it
would be a durable bird, like the birds on earth. And that the
case is similar with those things that are from helL To this he
added that if he had known the things that he now knew of the
spiritual world, he would have ascribed to nature no more than
this, that it subserves the spiritual which is from God, for fixing
those things which inflow continually into nature.
345. V. The spiritual ultimate separated from its higJur
[degree] piroduces this result. It was shown in the Third Part,
that the spiritual fiows down from its sun through three degrees
all the way to the ultimates of nature, and that these degrees
are named the celestial, the spiritual and the natural ; and that
these three degrees are in man by creation, and afterwards by
birth, and that they are opened according to his life. Also that
if the celestial degree, which is the highest and inmost, is opened,
man becomes celestial; if the spiritual degree, which is the middle.

THE DIVINE LOVE. 179
is opened, he becomes spiritual ; and if only the natural degree,
which is the lowest and outermost is opened, he becomes natural.
Further, that if he becomes only natural, he then loves solely
those things which belong to the body and the world, and in so
far as he loves these, in so far he does not love celestial and
spiritual things, and does not look to God ; and in so far he
becomes e-vil. Hence it is plain, that the spiritual ultimate, or as
it is called, the spiritual natural, can be separated from its higher
[degrees], and that it is separated with the men of whom hell
consists. The spiritual ultimate cannot of its own accord be
separated from its higher [degrees] and look to hell, either
in beasts, or in eaiths ; but with men only. It follows there
fore, that the spiritual ultimate separated from the higher
[degree], as it is in those who are in hell, operates on the earth
those evil uses mentioned above. That the noxious things on
the earth get their origin from man, and so from hell, may be
confirmed by the state of the land of Canaan, as shown in the
Word ; for when the children of Israel lived according to the
commandments, the earth gave forth her increase, the flocks
and herds did the same : and when they lived contrary to the
precepts of the Law, the ground was barren, and as it is said,
accursed ; instead of harvests it yielded thorns and briars, the
flocks and herds miscarried, and wild beasts broke in. The like
may be deduced from the locusts, frogs and lice in Egypt.
346. VI. There are tvjo forms on which the operation hy influx
takes place, the vegetable form and the animal form. That
there are only two universal forms produced out of the earth
is known from the two kingdoms of nature, the animal king
dom, and the vegetable kingdom. And all the departments
of either kingdom have many things in common. Thus the sub
jects of the animal kingdom have organs of sense and organs
of motion, and members and viscera which are actuated by
brains, hearts and lungs. So also the subjects of the vegetable
kingdom send down a root into the ground, and bring forth stem,
branches, leaves, flowers, fruits, seeds. Both the animal and
vegetable kingdoms as tbey are led forth into their forms, draw

180 ANGELIG WISDOM GONGERNING
their origin by spiritual influx and operation from the sun of
heaven, where the Lord is, and not out of the influx and opera
tion of nature by her sun : although they get their fixation from
nature as was said above. All living creatures, great and small,
draw their origin out of the spiritual in the ultimate degree, which
is the natural; man alone from all the three degrees, the
celestial, the spiritual and the natural. Because every degree
of altitude or discrete degree decreases by continuity from its
perfection to its imperfection, as light decreases to shade, so also
animals thus decrease ; there are therefore perfect, less perfect
and imperfect animals. The perfect animals are elephants,
camels, horses, mules, oxen, sheep, goats, and others which are
of the herd or of the flock; the less perfect are birds;
and the imperfect are flsh and shell-fish \conc]dlia\ which
being the lowest of that degree, are as it were in shade, while
the others are in light. But still as they [all] live only from the
ultimate spiritual degree, which is called the natural, they cannot
look elsewhere than to the earth, and to food there, and
to their own kind in order to propagate ; the soul of all these
is natural affection, and appetite. It is the same with the
subjects of the vegetable kingdom ; they also comprise the
perfect, the less perfect and the imperfect ; the perfect are trees
of fruit, the less perfect are trees yielding juice, and shrubs, and the
imperfect are grasses. But vegetables, out of their spiritual ground
inherit this, that they are uses ; and animals out of their spiritual
ground, that they are affections and appetites, as was said above.
347. VII. Both these forms tvith existence receive the meam
of propagalion. That in all the products of the earth, which,
as was said above, belong either to the vegetable kingdom, or to the
animal kingdom, there is some image of creation, and some
image of man, and also some image of the infinite and the
eternal, was shown above, nos. 313 to 318. And that the image
of the infinite and the eternal is conspicuous in the circumstance,
that these products may be propagated to infinity and eternity.
Hence it is that they all receive the means of propagation ; the
subjects of the animal kingdom through seeds in the egg, or in

THE DIVINE LOVE. 181
the womb, or by s])awning ; and the subjects of the vegetable
kingdom through seeds in the ground. From which it may appear,
that although the more imperfect and the noxious animals and
vegetables originate by immediate influx out of hell, yet after
wards they are propagated mediately by seeds, eggs, or graffs.
Wherefore the one position does not cancel the other.
348. That all uses, both good and evil, are from a spiritual
origin, thus from the sun where the Lord is, may be illustrated by
this experience. I have heard that goods and truths have been sent
down through the heavens by the Lord to the hells, and that
these same received by degrees to the deep, were there turned
into evils and falsities opposite to the goods and truths sent
down. The cause of this was, that recipient subjects turn all
things that inflow into such things as are in agreement with
their own forms. In the same way the white light of the sun
is turned into hideous colours, and into black, in those
objects whose substances are interiorly of such a form as to
suffocate and extinguish the Hght ; and stagnant ponds, dung
hills and dead bodies turn the heat of the sun into offensive
smells. From these things it may appear, that even evil uses
are from the spiritual sun, but that good uses are converted
iiito evil uses in hell. Hence it is plain that the Lord has not
created and does not create any but good uses, but that hell
produces evil uses.
349. The visible things in the created universe testify,
that nature has produced nothing, and does produce
nothing, but that the divine out of itself, and through
THE SPIRITUAL WORLD, PRODUCES ALL THINGS. Most people in
the world speak from appearance, and say that the sun by heat
and light produces the effects conspicuous in plains, fields,
gardens and woods ; also that the sun by his heat hatches worms
from eggs, and causes the prolification of the beasts of the earth
and the fowls of the air; and even gives life to mankind.
Those who speak in this manner only from appearance, may do so
without ascribing these things to nature, for they do not think

182 ANGELIG WISDOM GONGERNING
on the subject : like those who speak of the sun as rising and
setting, and causing days and years, and being now in this or
that degree of altitude : these persons also speak from appear
ance, and may do so, and yet not attribute such effects to the
sun, for they do not remember that the sun is stationary, and that
the earth turns round it But those who confirm themselves in
the thought that the sun by its heat and light produces the
things that appear upon the earth, end by ascribing all things to
nature, even the creation of the universe, and become naturalists,
and at last atheists. They still can say afterwards, that God
created nature, and put into her the power of producing such
things ; but they say it from fear of losing their good name ;
and by God the Creator they mean nature in her innermost
resort : and then the divine things which the Church teaches
are of no account to them.
350. Some indeed are to be excused for ascribing certain
visible things to nature, and this, for two reasons. Firstly,
because they have known nothing of the sun of heaven, where
the Lord is aud of the influx thence ; and nothing of the spiritual
world and its state, yea, nothing of its presence with man.
Hence they have been unable to think otherwise than that the
spiritual is a purer natural ; aud that the angels are in the ether,
or in the stars ; and respecting the devil, that he is the evil of
man, or that if he actually exists ho is in the air or in the deep;
also that the souls of men after death are in the centre of the
earth, or in some abstract place or space till the day of judgment;
and other similar things which fancy has induced on the ground
of ignorance of the spiritual world and its sun. The Second
excuse for them is that they could not see how the Divine could
produce all the objects that ajDpear upon the earth, where there
are both good things and evil things ; and were fearful of con
firming themselves in an opinion lest they should ascribe evil
things also to God, and lest they should conceive a material idea
of God, and make God and nature one, and confound them.
These are two reasons for excusing those who have believed that
nature produces the visible world by a power planted in her by

THE DIVINE LOVE. 183
creation. On the other hand, those who have made atheists of
themselves by confirmations in favour of nature, are not to be
excused, because they might have confirmed themselves in favour
of the Divine. Ignora'ace indeed excuses, but it does not remove
confirmed falsity, for such falsity coheres with evil, and thus with
hell. For this reason these same persons who have so far con
firmed themselves in favour of nature as to separate the Divine
from it, regard nothing as sin, because all sin is against the
Divine which they have separated and rejected ; and those who
in spirit regard nothing as sin, after death, when they become
spirits, in bonds to hell, rush into wickedness according to the
cupidities to which they have given rein.
351. Those who believe in a Divine operation in all the
details of nature, are able to confirm themselves in favour of the
Divine by very many things that they see in ¦ nature ; and
more successfully than those who confirm themselves in favour
of nature. Those who confirm themselves in favour of the
Divine, attend to the wonderful things that are conspicuous in
the production both of vegetables and animals. They see in the
production of vegetables, that out of a small seed cast into the
• ground a root goes forth ; by the root comes a stem, and branches^
leaves, flowers, fruits follow, ending in new seeds ; just as if the
seed knew the order of succession, or the process by which it is
to renew itself What rational man can think that the sun,
which is pure flre, can know this thing, or can put it into its
heat and its light to effect these results, and to form the wonderful
things in plants, and intend use ? No man of elevated
rationality who sees and weighs these things, can do otherwise
than think that they come from Him W^ho has infinite wisdom,
in a word, from God. Those who acknowledge the Divine
see this, and think thus, but those who do not acknowledge, do
not see or think it, because they will not ; and so they sink the
rational into the sensual, which draws all its ideas from the
lumen in which the senses of the body live, and confirms their
fallacies. That sensual says to them. Do you not see the sun by
its heat and light operating these things ? What is that thing

184 ANGELIG WISDOM CONCERNING
which you do not see ? Is it anything ? Those who confirm
themselves in favour of the Divine attend to the wonderful
things which are conspicuous in the production of animcds.
To take the case of eggs alone. A chicken is latent there in its
seed or initiament, with every requisite before it leaves the shell,
and also with all the progression afterwards, until it becomes a
fowl ; a bird of the same form as its parent. And then attend
to the form, -which must astound any one who considers it deeply,
seeing that in the smallest as in the largest of these living
creatures, in the invisible as in the visible, there are organs of
the senses, — of sight, smell, taste, touch ; also organs of motion,
muscles, for they fly and walk ; and viscera around the hearts
and lungs, which are set in action by brains. That even poor
insects have such organisms is shown in works on their anatomy,
and especially by Swammerdam, in his Biblia Natures. Those
who ascribe everything to nature, see all these things, but they
only admit that they exist, and they say that nature produces
them,and they say this because they have turned their minds away
from thinking of the Divine. And when those who have averted
themselves from thinking of the Divine see wonderful things in
nature, they are not able to think rationally, still less spiritually,
but they think sensually and materially ; and then they think in
nature from nature, and not above nature, just like those who are
in hell, differing from beasts only in this, that they have the
power of rationality, that is to say, they can understand, and
therefore can think otherwise, if they choose.
352. Those who averted themselves from thinking of the
Divine when they see the wonderful things in nature, and who
thereby are become sensual, do not consider that the sight of the
eye is so gross that it sees a number of little insects as one
obscure object, when yet each one of these insects is organized
to feel and to move, and is furnished therefore with fibres and
vessels, and with little hearts, pulmonary pipes, minute viscera,
and brains ; and that these organs are woven out of the purest
things in nature, and their tissues correspond to somewhat of
a life, by which their very minutest parts are distinctly animated.

THE DIVINE LOVE. 185
Since the sight of the eye is so gross, that many such creatures,
with innumerable particulars in each, appear to it as one obscure
speck, and yet those who are sensual think and judge out of
that sight, it is clear how thickened their mind is, and what
darkness they are in concerning spiritual things.
353. Every one who chooses may confirm himself in favour
of the Divine from things visible in nature, and whoever
thinks of God out of Hfe does so confirm himself For he
sees the birds of the air, and notices that every species knows
its food and where to find it, recognizes its kind by sound and
sight, and which are its friends, and which its enemies
among other kinds. Sees also that they mate, know connubial
union, build artful nests in which they lay their eggs, sit upon
these, know the time of hatching, bring forth their young
brood, love them most tenderly, cherish them under their wings,
bring food in their bills and feed them, until the young can pro
vide for themselves, and repeating the same life, procreate a family
in perpetuation of their kind. Every one who chooses to think
of the divine influx through the spiritual world into the natural,
may see that influx in these things ; and can say in his heart
if he will, Such sciences cannot flow into these creatures out of
the sun through its rays of light ; for the sun from which nature
derives its origin and essence is pure fire, and therefore these rays
of light are absolutely dead ; and so he may conclude that such
things come out of the influx of the divine wisdom into the ulti
mates of nature.
354. Every one may confirm himself in favour of the Divine
from things visible in nature, if he considers the case of
grubs and caterpillars ; how these, moved by a certain delight of
desire, long and aspire to a change of state ; to put off their
earthly state, and put on the likeness of a heavenly one ; and
with this view they creep into corners, and put themselves as
it were into a womb in order to be born again, and there
become chrysalises, aurelias, caterpillars, nymphs, and at length
butterflies : and having undergone this metamorphosis, and each
after its kind clothed with beautiful wings, they ascend into the

] 86 ANGELIC WISDOM GONGERNING
air as their heaven, and in sportive delight enact connubial
rites, lay eggs, and provide themselves with a posterity;
nourished meanwhile with pleasant and sweet food from the
flowers. He who confirms himself in favour of the Divine from
things visible in nature, cannot but see an image of the earthly
state of man in these creatures as grubs, and an image of the
heavenly state when they become butterflies. But those who
confirm themselves in favour of nature, see the same things, but
because they have in heart rejected the heavenly state of man,
they call them mere instincts of nature.
355. Every one may confirm himself in favour of the Divine
from things visible in nature, while he attends to the facts that
are known of bees ; that they have the skill to collect wax and
suck honey from herbs and flowers, and to build cells Hke little
houses, and set them in the form of a city with streets through
which they come in and go out; that at long distances they
smell the flowers and herbs from which they collect the wax for
the houses and the honey for food, and laden with these, they
fly back in a direct line to the hive. Thus they provide
themselves with food and dwelling for the coming winter as if
they foresaw and knew it. They also set over them a mistress
or queen out of whom a posterity is to be propagated ; and for
her they build a palace above them, with guards about it; and
she, when the time of bringing forth is at hand, goes attended
by her guards from cell to cell, and lays her eggs, which a crowd
of followers anoint all over to protect them from the air ; and
the new progeny springs from them. Afterwards when the pro
geny has arrived at maturity, and can repeat the life, it is
driven from the home; and the swarm thus expelled first coflects,
and then in a body, to prevent dissociation of its band, flies away
to look out for a domicile. About autumn also the useless bees, the
drones, are led out, and deprived of their wings to prevent them
from coming back and consuming the food for which they have
not laboured. Not to mention other particulars. It may be
seen from this history that the bees, for the use they perform to
the human race, possess, out of an influx from the spiritual world.

THE DIVINE LOVE. 187
a form of government like that which obtains with men on earth,
yea, with the angels in heaven. Is there any man of unimpaired
reason who does not see that such proceedings in these creatures
are not from the natural world ? What has that sun from which
nature springs, in common with a government emulous of, and
analogous to, the government of heaven ? Out of these things
and others strictly similar to them in the brute creation, the
confessor and worshipper of nature confirms himself in favour of
nature, while the confessor and worshipper of God confirms him
self from the same things in favour of the Divine. The spiritual
man sees spiritual things in them, and the natural man sees
natural things in them. Each class according to his character.
As regards myself, such things to me were testimonies of an
influx of the spiritual into the natural ; of the spiritual world
into the natural world ; of an influx from the divine wisdom of
the Lord. And moreover weigh this question. Can you think
analytically concerning any form of government, or concerning
any civil law, or concerning any moral virtue, or concerning any
spiritual truth, unless the Divine out of His wisdom flows in
through the spiritual world ? For myself I could not, and I
cannot. For I have perceptibly and sensibly noticed that influx
now for about nineteen years continually; wherefore I speak
this as in witness here.
356. Can any natural thing have use for an end, and dispose
uses into' orders and into forms ? None but a Wise one can do
this ; and no one but God, to Whom belongs infinite wisdom, can
so ordinate and form the universe. Who else or What else can
foresee and provide all those things that are for food and cloth
ing for mankind, for food from the fruits of the earth and from
animals, and for clothing from the same ? It is one of many
wonders, that a poor creature like the silk-worm should clothe
both women and men, from queens and kings, to maid-servants
and men-servants, in silk and magniflcent attire ; and that poor
insects such as bees should supply wax for illumination, and
lend splendour to temples and palaces. These and many other
things are outstanding certifications that the Lord operates all

188 ANGELIG WISDOM GONGERNING THE DIVINE LOVE.
those things that exist in nature from Himself through the
spiritual world.
357. To these things it has to be added that those who have
confirmed themselves in favour of nature from the visible things
of the world, until at last they became atheists, have been seen
by me in the spiritual world ; and in the spiritual light their
understanding appeared open below, but closed above, because
in thought they looked downwards to the earth, and not upward
to heaven. Above the sensual, which is the bottom of the
understanding, appeared the likeness of a veil : in some, flashing
with hellish fire ; in some black as it were soot ; and in some livid
as it were a corpse. Therefore let every one beware of confir
mations for nature : let him confirm himself for the Divine ; there
is no lack of materials.

ANGELIC WISDOM CONCERNING THE
DIVINE LOVE.
PART V.
358. Two RECEPTACLES AND HABITATIONS FOR HiMSELF,
WHICH ARE CALLED THE WiLL AND THE UNDERSTANDING, HAVE
BEEN CREATED AND FORMED BY THE LORD WITH MAN ; THE WiLL
FOR His Divine Love, and the Understanding for His
Divine Wisdom. The divine love and the divine wisdom of God
the Creator, Who is the Lord from eternity, and also the creation
of the universe, have been treated of; something shall now be said
concerning the creation of man. We read that man was created in
the image of God according to His likeness (Genesis i 26). The
divine wisdom is there meant by the image of God, and the divine
love by the likeness of God ; for wisdom is nothing else than the
image of love, since love presents itself to be seen and known in
wisdom ; and because it is seen and known there, wisdom is its
image. Love also is the esse of life, and wisdom is the existere
of life therefrom. The likeness and image of God appears
perspicuously with the angels : for love from within shines out
in their faces, and wisdom in their beauty ; and beauty is the
form of their love. I have seen and I have known.
359. A man cannot be an image of God according to His
likeness, unless God be in him, and from the innermost be his
Hfe. That God is in man, and from the innermost is his life,
follows from the particulars shown above, nos. 4 to 6, that God
alone is life, and that men and angels are recipients of Hfe from
Him. It is also known from the Word that God is in man, and
that He makes His abode with him ; and because it is known

190 ANGELIG WISDOM GONGERNING
from the Word, it is usual for preachers to exhort their flocks to
prepare themselves to receive God, that He may enter into
them, and be in their hearts, that they may be His dwelling-place.
The devout also say the same in their prayers, 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 there
from. That the Holy Spirit is the Lord, and not a separate
person in the Godhead, was shown in The Doctrine of the
New Jerusalem concerning the Lord, nos. 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. 45 ; and chap.
xvii. 23.
360. Now because the Lord is divine love and divine wisdom, and
these two essentially are Himself, therefore 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 habitations for
Himself, one for love, and another for wisdom. The will and the
understanding are these receptacles and habitations with man ;
the will is the receptacle and habitation of love, and the under
standing is the receptacle and habitation of wisdom. That these
two are the Lord's with man, and that all a man's life comes out
of these two, will be seen in what follows.
361. That every man has these two, the -will and the under
standing, and that they are distinct from each other, as love and
wisdom are distinct, is known and is not known in the world.
It is known from common perception, and it is not known from
thought, and still less from thought in detailed expression. Who
does not know from common perception, that the will and the
understanding are two distinct things with man ? Every one
perceives this when he hears it, and persons say in conversation,
" This man wills well, but does not understand well ; and the
other understands well, but does not will well : I love him who
understands well and wills well, but I do not love him who
understands well and wills badly." But when the same person
thinks of the will and understanding, he does not divide and
distinguish the two, but confounds them, because his thought

THE DIVINE LOVE. 191
then communicates with his bodily sight. If he writes he
comprehends still less that the will and the understanding
are two distinct things, because then his thought communi
cates with the sensual, Avhich is the man's proprium. Hence it
is that some persons can think well, and speak well, but cannot
write well ; this is a common case with the female sex. It is
the same with many other things. Who has not known from
common perception, that a man who leads a good life is saved,
and that a man who leads a bad life is condemned ? Also that
a man who leads a good life comes among angels, and then sees,
hears and speaks as a man ? Also that a man who does what is
just out of justice, and what is upright out of uprightness, has
a conscience ? But if he recedes 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 as a man ;
or that the good of life is anything more than giving alms to the
poor. And if you write these things from thought, you confirm
them by appearances and fallacies, and by words of sound and not
of substance. Hence it is that many of the learned who have
thought much, and especially who have written much, have -«'eak-
ened and obscured their common perception, and indeed have
destroyed it ; and that the simple see more clearly what is good
and true than those who think themselves their superiors in
wisdom. This common perception comes out of influx from
heaven, and falls into thought and down to sight ; but
thought separated from common perception falls into imagination
arising out of sight and out of proprium. You may have experi
ence that this is so. Tell some truth to any one who is in common
perception, and he will see it ; tell him that we are, live and are
moved, by God and in God, and he will see it ; tell him that God
dwells in love and in wisdom with man, and he will see it ; tell
him further that the will is the receptacle of love, and the under
standing the receptacle of wisdom, and explain it a little, and
he will see it ; tell him that God is love itself and wisdom itself,
and he will see it ; ask him what conscience is, and he will tell
you. But say the same things to one of the learned, who has

192 ANGELIG WISDOM CONCERNING
not thought from common percept-ion, but from principles or
from ideas caught through sight from the world : he will not
see. Weigh afterwards which is the wiser.
362. The will and the understanding, which are the
receptacles of love and wisdom, are in the brains, in the
whole and in every part of them, and therefore in the
BODY, IN THE WHOLE AND IN EVERY PART OF IT. These thing.s
shall be demonstrated in this order : — I. Love and wisdom, aud
therefore the will and the understanding, make the very life of man.
IL The life of man is in the brains in its principles, and in the
body in principiates. IIL Such as the life is in the principles,
such it is in the whole and in every part IV. Through these
principles the life is in the whole from every part, and in every
part from the whole. V. Such as the love is, such is the
wisdom, and therefore such is the man.
863. I. Love and wisdom, and therefore the ivill and the
understanding, make the very life of man. Scarcely any one
knows what life is. When a man thinks about life, it appears
to be a floating somewhat without an idea attached to it
This is because it is not known that God alone is life, and
that His life is divine love and divine wisdom. Hence it is
plain that life with man is nothing else than this, and that
in the degree in which he receives, life is with him. We
know that heat and light proceed from the sun, and that all
things in the universe are recipients, and that things grow
warm and bright in the degree in which they receive. So also
heat and Hght proceed from the sun where the Lord is, and
the proceeding heat is love, and the proceeding light is wisdom,
as shown in the Second Part. Out of these two things, therefore,
which proceed from the Lord as a sun, life is. That love and
wisdom from the Lord is life, may also appear from this, that
man becomes torpid as love recedes from him, and becomes stupid
as wisdom recedes from him, and if they receded altogether he
would be extinct. There are several departments of love that
have obtained other names because they are derivations;

THE DIVINE LOVE. 193
.such as affections, desires, appetites, and their pleasures and
delights : and there are several departments of wisdom, as per
ception, reflection, recollection, thought, intention for an object :
and there are several common to both love and wisdom, as con
sent, conclusion and determination to action, besides others : all
these indeed are of both, but they are denominated from the
more prevalent and immediate element of the two. From these
two ultimately the sensations are derived ; namely, of sight,
hearing, smell, taste and touch, with their delights and pleasures.
It is of appearance that the eye sees ; but the understanding sees
through the eye ; hence seeing is also predicated of the under
standing. The appearance is that the ear hears; but the
understanding hears through the ear ; hence also hearing is
predicated of attention and listening which are acts of the
understanding. The appearance is that the nostrils smell, and
that the tongue tastes ; but the understanding smells, and also
tastes, by virtue of its perception ; and therefore also 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 : from which it may appear that these two make the
life of man.
364. Every one sees that the understanding is the receptacle
of wisdom, but few see that the will is the receptacle of love.
The cause of this is that the will does nothing of itself, but acts
through the understanding ; and also that when the love of the
will passes into the wisdom of the understanding, it at first goes
off into affection, and so passes on ; and affection is not perceived
excepting by a certain pleasure of thinking, speaking and acting,
to which attention is not paid. Nevertheless that this is from
the love is evident, because every one wills what he loves, and
does not will what he does not love.
365. II. The life of man is in the brains in principles, and
in the body in principiates. In the principles it is in its primes,
and in the principiates it is in the things produced and formed
from the primes ; and by life in principles is meant the will and
the understanding. These are the two which are in the brains

194 ANGELIG WISDOM CONCERNING
in their principles, and in the body in their principiates. That
the principles or primes of life are in the brains, is manifest :—
I. From conscious sense ; for when a man exerts the mind and
thinks, he perceives that he thinks in the brain ; he draws in as
it were the sight of the eye, and keeps the forehead on the
stretch, and perceives that there is speculation within, most of
all inside the forehead, and somewhat above it. II. From the
formation of man in the womb, for the brain or head comes the
first, and for a long time afterwards it is larger than the body.
III. The head is above, and the body below ; and it is according
to order that superiors act upon inferiors, and not the converse.
IV When the brain is hurt in the womb, or injured by accidental
wounding, or by disease, or by too great application, thought is
overthrown, and sometimes the mind totters. V. All the
external senses of the body, sight, hearing, smell, taste, together
with the universal sense, namely touch, and moreover speech, are
in the front part of the head which is called the face, and com
municate immediately through fibres with the brains, and draw
their sensitive and active life therefrom. VI. Hence it is that
the affections which are of love appear in an effigy in the face, and
that the thoughts which are of wisdom appear in a certain Hght
in the eyes. VII. Anatomy also shows that all the fibres
descend from the brains through the neck into the body, and
that none ascend from the body through the neck into the brains:
and where the fibres are in their principles and primes there the
life is in its principles aud primes. Will any one undertake to
deny that where the origin of the fibres is there the origin of the
life is ? VIII. Ask any one who is in common perception where
abouts his thought is, or where he thinks, and he will answer that
he thinks in his head. But afterwards take some other person
who has assigned a seat to the soul, either in a particular gland,
or in the heart, or elsewhere, and ask him where affection and
thought lie in their prime seat, whether they are not in the
brain ? and he will answer, no ; or that he does not know. The
cause of his inscience you may see above, no. 361.
366. III. Such ns the life is in principles, such it is in the

THE DIVINE LOVE. 195
whole and in every part of it. That this may be perceived,
we shall now mention where those principles in the brains are,
and how they are derived. Anatomy plainly shews where the
principles in the brains are : it shows that there are two brains,
and that these are continued from the head into the spine of
the back ; and that they consist of two substances, a cortical
substance and a medullary substance ; and that the cortical sub
stance consists of innumerable as it were glands, and the medul
lary substance of innumerable as it were fibres. Now because
these glands are the heads of the fibrils, they are also their
principles ; the fibres begin from them, and then proceed, and
successively confasciate into nerves, and the confasciations or
nerves when made, descend to the organs of sense in the face,
and to the organs of motion in the body, and form them : con
sult any anatomist, and you will be shown this. The cortical or
glandular substance constitutes the surface of the cerebrum,
and also the surface of the corpora striata which give origin
to the medulla oblongata ; and also constitutes the middle of the
cerebellum, and the middle of the spinal marrow. But the
medullary or fibrillary substance everywhere begins and proceeds
from the cortical, and is the origin of the nerves, out of which all
things of the body come. That this is the case we have ocular
demonstration. Whoever is aware of these things, either from
anatomical science, or from information supplied by anatomists,
may see that the principles of life are in the same place as the
beginnings of the fibres, and in no other, and that the fibres
cannot proceed from themselves, but from those principles.
These principles or beginnings which appear as glands are
almost innumerable ; the multitude of them may be compared
to the multitude of the stars in the universe ; and the multitude
of the fibrils coming out of them may be compared to the
multitude of rays going forth from the stars, and which carry
their heat and light to the earth. The multitude of these
glands may also be compared to the multitude of the angelic
societies in the heavens, which also are innumerable, and in the
same order, as it was told me, as the glands ; and the multitude

196 ANGELIG WISDOM CONCERNING
of the fibrils going out from these glands may be compared to the
spiritual truths and goods which in like manner flow do-wn as
rays from the angelic societies. Hence it is that a man is as
it were a universe, and as it were a heaven, in a least form : as has
been said and shown above in divers places. From these things
it may appear, that such as the Hfe is in principles, such it is in
principiates ; or such as it is in its primes in the brains, such it
is in their derivatives in the body.
367. IV. The life through these principles is in the whole
from every part, and in every part from the whole. For the
whole which is the brain and the body with it, originally con
sists of nothing else than fibres which proceed from their prin
ciples in the brains. It has no other origin ; this is evident from
what was shown just above, no. 366. Hence the whole is from
every part. Also the life through these principles is in every
part from the whole, because the whole supplies each part with
its task and requirement, and thereby makes it to be a part in
the whole. In a word, the whole exists from the parts, and the
parts subsist from the whole. The existence of such reciprocal
communion, and of conjunction thereby, is evidenced by many
things in the body. The like obtains there as in a city, common
wealth or kingdom ; the community exists from men who are
its parts, and the parts or men subsist from the community.
The same is also the case with everything that has any form ;
most of all is it the case in man.
368. V. Such as the love is, such is the wisdom, and, therefore
such is the man. For the will and the understanding are such
as the love and the wisdom are, the will being the receptacle of
love, and the understanding, of wisdom, as was sho-nm above;
and these two make the man and his character. Love is mani
fold; so much so that its varieties are indefinitely great; as
may appear from the human race on the earths and in the
heavens ; no one man and no one angel exists who is similar to
another without any distinction. Love is what distinguishes
for every man is his own love. It is supposed that wisdom dis
tinguishes, but wisdom is from love ; it is the form of love : love

THE DIVINE LOVE. 197
is the esse of Hfe, and wisdom is the existere of life from that esse.
It is believed in the world that the understanding makes the man ;
but this is believed because the understanding can be' elevated
into the light of heaven, as was shown above, and thus a man
may appear to be wise : but still so much of the understanding
as climbs beyond the man, that is, so much as is not of the
love, appears to be the man's, and hence it appears that the man
is of a piece with it, but it is appearance. All that of the
understanding which climbs beyond him belongs indeed to the
love of knowing and of being wise, but not at the same time to
the love of applying to life what he knows and is wise in.
Wherefore this in the world either falls back in time, or lingers
in the extreme boundaries of the memory ready to drop away ;
for which reason it is separated after death, and no more remains
than is in concord with the proper love of the spirit. Because
the love makes the life of man, and so makes the man himself,
all the societies of heaven, and all the angels in the societies,
are ordinated according to affections which come from love; and
no societies and no angels in a society according to aught of the
understanding separated from the love. So likewise in the hells
and their societies, but according to loves opposite to the
heavenly loves. From these things it may appear, that such as
the love is, such is the wisdom, and therefore such is the man.
369. It is indeed acknowledged that a man is such as his
reigning love is, yet only such in mind and disposition, but not
such in body, thus not wholly such. But it has been made
known to me from much experience in the spiritual world, that
from head to foot, that is, from the primes in the head to the
ultimates in the body, a man is such as his love is. All in that
world are forms of their own love, the angels forms of heavenly
love, and the devils forms of hellish love ; the latter are deformed
in face and in body, but the angels are beautiful in face and
body. And when their love is attacked, their faces are changed,
and if it is greatly attacked they wholly disappear. This is
peculiar to that world. It happens because their biadies make
one with their minds. The cause is plain from what was said

198 ANGELIG WISDOM GONGERNING
above, namely, that all things of the body are principiates, that
is, woven by fibres out of principles which are receptacles of
love and wisdom ; and when the principles are such, the prin
cipiates cannot be different ; wherefore whither the principles
go the principiates follow ; the two cannot be separated. Hence
it is that he who elevates his mind to the Lord, is elevated
whole to the Lord ; and he who throws down his mind to hell,
is thrown down thither whole. Wherefore the whole man,
according to his life's love comes either into heaven or into hell.
It is a word of angelic wisdom, that the mind of a man is a man,
because God is a Man ; and that the body is the external of the
mind which feels aud acts ; and that thus they are one and not
two. 370. It is to be observed that the very forms of the members,
organs and viscera in man as regards their woofs and tissues,
come out of fibres arising from their principles in the brains ;
but they are fixed by such substances and matters as there
are in earths, and from earths in air and in ether. This is
effected by means of the blood. Hence in order that all things
of the body may preserve their formation, and thus be permanent
in their functions, man requires to be nourished by material food,
and to be continuaUy redintegrated.
371. There is a correspondence of the will with the
heart, and of the understanding with the lungs. this
shall be demonstrated in the following series : — I. All things of
the mind are referrible to the will and the understanding, and
all things of the body to the heart and the lungs. II. There is
a correspondence of the will and the understanding with the
heart and the lungs, and therefore a correspondence of all things
of the mind with all things of the body. III. The wiH corres
ponds to the heart. IV. The understanding corresponds to the
lungs. V. Many arcana concerning the will and the understand
ing, and also concerning love and wisdom, may be discovered
through this correspondence. VI. The mind of man is his spirit,
and the spirit is a man, and the body is the external through

THE DIVINE LOVE. 199
which the mind or spirit feels and acts in its world. VII. The
conjunction of the spirit of man with the body is through the
correspondence of his will and understanding with his heart
and lungs, and disjunction by non-correspondence.
372. I. All things of fhe nfiind are referrible to the will and
the understanding, and cdl things of the body to the heart and
the lungs. Nothing else is meant by the mind than the will
and the understanding, which in their complex comprise all
things that affect a man, and all which he thinks, thus all things
of his affection and thought : those things that affect a man are
of his will, and those things that a man thinks are of his under
standing. It is well known that all things of a man's thought
are referrible to his understanding, inasmuch as a man thinks from
the understanding: but it is not equally known that all things of
a man's affection are referrible to his will. The cause why this
is not known is that when a man thinks he does not attend
to the affection, but only to those things which he thinks. So
when he hears a person speaking, he does not attend to the
sound, but to the speech itself; when yet aft'ection in thought
is conditioned as sound in speech : wherefore the affection of the
speaker is known from the sound, and his thought from the
speech. Affection is of the will, because all affection is of love,
and the will is the receptacle of love, as was shown above.
Whosoever is not aware that affection is of the will, confounds
affection with understanding; he says it is one thing with
thought, but yet they are not one, though they act as one. That
they are confounded is plain from the common saying, I think
I shall do this ; meaning, I will to do it. But that they are two,
is also plain from a common saying, I will think of this: and
when the person thinks of it, the affection of the will lies
in the thought of the understanding, as sound lies in speech,
as was said before. That all things of the body are referrible
to the heart arid the lungs, is known; but that there is a
correspondence of the heart and the lungs with the will and the
understanding, is not known. This subject will therefore be
treated in what follows.

200 ANGELIC WISDOM CONCERNING
373. Since the will and the understanding are the receptacles
of love and wisdom, therefore these two are organic forms, or
forms organized out of the purest substances ; for they must be
such in order to be receptacles. It is no objection that their
organization is not patent to the eye ; it lies inside ocular vision
even when exalted by microscopes. The smallest insects also
lie inside vision, and they too have organs of sense aud
motion, for they feel, and walk and fly: and that they have
brains, hearts, pulmonary pipes, and viscera, has been revealed
by those who have carefully examined their anatomy under the
microscope. Now since the little insects themselves are invisible,
and still more so their component viscera ; and as it is not
denied that they are organized in every single particle, how then
can it be said that the two receptacles of love and wisdom, the
will and the understanding, are not organic forms ? How can love
and wisdom, which are Hfe from the Lord, act on what is not a
subject, or on anything that does not exist substantially? How
else can thought inhere, and how can any one speak from thought
inherent in nothing ? Is not the brain, where thought exists,
full, and everything organized there ? The organic forms therein
appear even before the naked eye, and the receptacles of the
will and understanding show forth in their principles in the
cortical substance, where as it were Httle glands are conspicuous;
respecting which subject see above, n. 366. I beseech you not
to think of these things from an idea of vacuum : vacuum is
nothing, and in nothing nothing happens, and from nothing
nothing exists. Respecting the idea of vacuum see above, n. 82.
374. II. There is a correspondence of the will and the under
standing with the heart and the lungs, and therefore a coires-
'pondence of all things of the mind with all things of the body
This is new,and not known hitherto,because it has not been known
what the spiritual is, and what the difference is between it and
the natural; and therefore it has not been known what correspond
ence is ; for there is a correspondence of spiritual things with
natural, and through this a conjunction between these two orders.
It is said that it has not been hitherto known what the spiritual

THE DIVINE LOVE. 201
is, and what its correspondence is with the natural, and conse
quently what correspondence is ; but still both could have been
known. Who is not aware that affection and thought are spiritual,
and therefore that all things of affection and thought are spiritual ?
Who is not aware that action and speech are natural, and there -
fore that all things of action and speech are natural ? Who is
not aware that affection and thought which are spiritual cause
man to act and to speak ? Who may not know on these grounds
what the correspondence of spiritual things with natural is ?
Is it not thought that makes the tongue to speak, and affection
together with thought that makes the body to act ? There are
two distinct things here. I can think and not speak, and I can
will and not act. And it is known that the body does not think
and does not will, but that thought falls into speech, and -will
into action. And does not affection shine forth out of the face,
and present a type of itself there ? Every one knoAvs this. Is
not affection regarded in itself spiritual, and are not the changes
of the face, the looks as they are called, natural ? Who might
not conclude from this that there is correspondence, and hence
that there is a correspondence of all things of the mind with all
things of the body ? And because all things of the mind are
referrible to affection and thought, or what is the same thing to
the will and the understanding, and all things of the body to the
heart and the lungs, it might have been seen that there is a
correspondence of the will with the heart and of the under
standing with the lungs. Such things have not been known,
although they could have been known, because man has become
so external that he has chosen to acknowledge nothing except
the natural. This has been the delight of his love, and therefore
it has been the delight of his understanding ; until it has become
painful to him to elevate thought above the natural to any
spiritual separate from the natural. And so of his natural love
and its delight he could not do otherwise than think that the
spiritual is a purer natural, and that correspondence is a some
what flowing in by continuity. Yea the merely natural man
cannot think of any thing separate from the natural ; such thing

202 ANGELIC WISDOM CONCERNING
to him is nothing. Another cause why these things have not
been first seen and then known hitherto is, that all things of
religion, all spiritual things, have been removed from the view
of man by the dogma, prevailing in the whole Christian World,
that theological things, which are spiritual things, which councils
and certain leaders have decreed, are to be blindly believed,
because as they say they transcend the understanding. Whence
some have supposed the spiritual to be like a bird which flies
over the air iu an ether to which the sight of the eye does not
reach; when yet it is as a bird of paradise, which flies near
the eye, and touches its pupil with its beautiful wings, and
longs to be seen. By the sight of the eye we mean the in
tellectual sight.
375. The correspondence of the will and the understanding
with the heart and the lungs cannot be confirmed in the abstract,
or by rational things alone, but it may be confirmed by effects.
The same remark applies to the causes of things, which may
indeed be seen rationally, but not clearlj'' excepting through
effects ; for the causes are in the effects, and make themselves
visible through them. Until this happens the mind is not con
vinced concerning causes. The effects of the above correspond
ence will be delivered in the following pages. But lest any one
thinking on this correspondence should fall into ideas taken
from hypotheses about the soul, let him first read over carefully
the propositions in the preceding article ; and also in nos. 363,
364. Love and ivisdom, n/nd therefore fhe will and the under
standing, constitute the real life of num. The life of man is in
the brains in principles, and in the body in principiates, no.
365. Such as the life is in principles, such it is in the whole
and in every part, no. 366. The life through these principles is
in the ivhole from every part, and in every part from the ivhole,
no. 367. Such as the love is, such is the wisdom, and therefore
such is the man, no. 368.
376. Here for the sake of confirmation it is permitted to bring
forward a representation of the correspondence of the will and
the understanding with the heart, and the lungs as seen in

THE DIVINE LOVE. 203
heaven among the angels. They by a wonderful fluxion into
gyres such as no words can express, formed the likeness of a
heart and the likeness of lungs with all the interior contextures
which are in them ; and then were following the flux of
heaven; for heaven presses amain into such forms by virtue
of the influx of love and wisdom from the Lord. And so they
represented the conjunction of the heart and the lungs, and also
at the same time their correspondence with the love of the will
and with the wisdom of the understanding. This correspond-
.ence and union they called the heavenly marriage. They said
that in the whole body, and in its several members, organs
and viscera, the same conditions occur as those shewn there in
the heart and the lungs. And that where no heart and lungs
act, and where each does not perform its reciprocations, no
motion of life is possible from any voluntary principle, and no
sense of life from any intellectual principle.
377. Since the correspondence of the heart and the lungs
with the Avill and the understanding is treated of in what now
follows ; and since the correspondence of all things of the body,
the members ot the whole, the organs of the senses, and the
viscera, is founded upon this correspondence; and since the
correspondence of natural things with spiritual has been
hitherto unknown, and yet is amply shown in two works, one of
which treats of Heaven and Hell, and the other, the Arcana
Ccelestia of the spiritual sense of the Word in Genesis and
Exodus, I will here point out what is written and shown in those
two works respecting correspondence. In the work on Heaven
AND Hell. The correspondence of all things of heaven with
all things of man, nos.- 87 to 102. The correspondence of all
things ofheaven with all things on earth, nos. 103 to 115. In
the Arcana Ccelestia, the work on the spiritual sense of the
Word in Genesis and Exodus. Tlie correspondence of the face
and its expressions with the affections of ihe mind, nos. 1568,
2988, 2989, 3631, 4796, 4797, 4800, 5165, 5168, 5695, 9306.
The correspondence of the body, its gestures and actions, with
intellectual things and voluntary things, nos. 2988, 3632, 4215.

204 ANGELIC WISDOM GONGERNING
The correspondence of the senses in genercd, nos. 4318 to 4330.
The correspondence of the eyes and of sight, nos. 4403 to 4420.
The correspondence of the nostrils and of smell, nos. 4624 to
4634. ' The correspondence of the ears and of hearing, nos. 4652
to 4660. The correspondence of the tongue and of taste, nos.
4791 to 4805. The correspondence of the hands, arms,
shoulders and feet, nos. 4931 to 4953. The correspondence of
the loins and organs of generation, nos. 5050 to 5062. The
correspondence of the internal viscera, specially of the stomach,
thymus gland, receptaculum chyli and lacteals, and of the
mesentery, nos. 5171 to 5181, 5189. The correspondence of the
spleen, n. 9698. The correspondence of the peritonoeum, kidneys
a'lul bladder, nos. 5377 to 5385. Tlie correspondence of the
liver, and of the hepatic, cystic and pancreatic ducts, nos. 5183
to 5185. The correspondence of the intestines, nos. 5392 to
5395, 5379. The correspondence of the hones, nos. 5560 to
5564. The correspondence of tlie skin, nos. 5552 to 5559.
The correspondence of heaven with man, nos. 911, 1900, 1982,
2996, 2998, 3624 to 3649, 3741 to 3745, 3884, 4051, 4279,
4423, 4524, 4525, 6013, 6057, 9279, 9632. All things which
exist in the natural world and in its three kingdoms corres
pond to cdl things which appear in the spiritucd tvorld, nos.
1632, 1881, 2758, 2890 to 2893, 2897 to 3003, 3213 to 3227,
3483, 3624 to 3649, 4044, 4053, 4186, 4366, 4939, 5116, 5377,
5428, 5477, 8211, 9280. All things tvhich appear in the
heavens are corresp)ondences, nos. 1521, 1532, 1619 to 1625,
1807, 1808, 1971, 1974, 1977, 1980, 1981, 2299, 2601, 3213 to
3226, 3348, 3350, 3472 to 3485, 3748, 9481, 9570, 9576, 9577.
The correspondence of the sense of the letter of the Word and
of its spiritual sense is treated of in the Arcana Ccelestia
throughout, and on this subject see also the Doctrine of the
New Jerusalem concerning the Sacred Scripture, nos. 5
to 26, 27 to 65.
378. III. That the will cm-responds to the heart, cannot so
clearly appear as a proposition, as from the will viewed in effects,
according to what was said above, no. 375. Simply stated it

THE DIVINE LOVE. 205
is evidenced by this, that all the affections which are of the
love induce changes in the iterate motions of the heart, as
shewn by the pulse of the arteries, which act synchronously
with the heart. The changes and iterate motions it undergoes
according to the affections of love are innumerable. Those
which are felt by the finger are few, the slow pulse and the
quick pulse, the high or the low, the soft or the hard, the regular
or the irregular, and so forth. But the heart also beats differ
ently in joy and in sorrow, in tranquillity of mind and in violent
passion, in fearlessness and in fear, in hot diseases and in cold, and
so forth. Inasmuch as the motions of the heart, its systole and
diastole, change and vary in this manner according to the affec
tions of each man's love, therefore many of the ancients, and
after them some of the moderns, have assigned the affections to
the heart, and placed their domicile in it. Many phrases have
arisen out of this in common speech. Thus we speak of a stout
heart and a timid heart, of a joyful and a sad heart, of a soft
and a hard heart, of a great and a little heart, of a whole heart
and a broken heart, of a heart of flesh and a heart of stone.
Also of being fat, soft, and meek in heart ; and of giving the
heart to a thing, of giving a single heart, of giving a new
heart, of laying up in the heart, of receiving in the heart, of not
gaining upon the heart, of hardening one's heart, of a friend
at heart. Hence too the terms concord, discord, [in Latin]
vecordia, and other similar expressions, which are meant of
love and its affections. The Word speaks in the same way,
because the Word is written by correspondences. Whether you
say the love, or the will, it is the sanie, because the will is the
receptacle of the love, as was explained above.
379. It is known that vital heat exists in man and in
every living creature ; but the origin of it is not known. The
authorities speak of it from conjecture. Those who know
nothing of the correspondence of natural things with spiritual,
have ascribed its origin either to the heat of the sun, or to the
activity of parts, or to life itself; but as they have not known
what life is, they have rested in phraseology. But he who is

206 ANGELIG WISDOM GONGERNING
aware that there is a correspondence of the love and its affections
with the heart and its derivations, is able to know that love is
the origin of vital heat. For love proceeds as heat from the
spiritual sun where the Lord is, and also is felt as heat by the
angels. This spiritual heat which in its essence is love is what
inflows by correspondence into the heart and its blood, and puts
heat into it, and at the same time makes it live. That a man
grows hot, and as it were is fired, according to his love and the
degree of it, and grows torpid and cold according to its decrease,
is known, for it is felt and seen ; it is felt in the heat of the
whole body, and seen in the redness of the face ; and, on the
other hand, its extinction is felt in the coldness of the body and
seen in the pallor of the face. Because love is the life of man,
therefore the heart is the first thing and the last thing [the
prime and the ultimate] of his life. Again because love is the
life of man, and the soul transacts its life in the body through
the blood, therefore the blood, in the Word, is called the soul.
Gen. ix. 4 ; Levit. xvii. 14. What is meant by soul in various
senses will be shewn in what follows.
380. Moreover the blood is red from the correspondence of the
heart and the blood with love and its affections. In the
spiritual world there are all kinds of colours. Red and white
are the fundamentals of these ; and the rest derive their varieties
from them ; and also from their oppositcs which are fiery-dusky-
ness and black. Red there corresponds to love and white
to wisdom. Red corresponds to love because it derives its
origin from the fire of the sun of that world, and white
corresponds to wisdom because it derives its origin from the
light of the same sun. And because of the correspondence of
love with the heart, the blood cannot do otherwise than redden,
and indicate its origin. Hence it is that in the heavens where
love to the Lord reigns, the light is flamy, and the angels
are clothed in purple garments; and in the heavens where
wisdom reigns, the light is white, and the angels are clothed
in white linen garments.
381. The heavens are distinguished into two kingdoms, the

THE DIVINE LOVE. 207
celestial kingdom and the spiritual ; love to the Lord reigns in
the celestial kingdom, and wisdom out of that love reigns in
the spiritual kingdom. The kingdom where love reigns is
called the cardiac of heaven, and the kingdom where wisdom
reigns is called the pulmonic of heaven. Let it be known that
the universal angelic heaven in its complex represents one man,
and before the Lord appears as one man ; wherefore its heart
makes one kingdom, and its lungs make another kingdom. For
there is a cardiac and pulmonic motion in general in the whole
heaven, and thence in particular in each angel ; and the general
cardiac and pulmonic motion is from the Lord alone, because
love and wisdom are from Him alone. For in the sun where the
Lord is and which is from the Lord, there are those two motions,
and therefore also in the angelic heaven and iu the universe.
Abstract spaces, and consider omnipresence, and you will be
confirmed that it is so. That the heavens are distinguished
into two kingdoms, the celestial and the spiritual, see the work
on Heaven and Hell, nos. 26 to 28. And that the universal
angelic heaven in the complex represents one man, nos. 59 to
87. 382. IV. The understanding corresponds to the lungs. This
follows from what has been said concerning the correspondence
of the will with the heart. There are two things which reign in
the spiritual man or in the mind, the will and the understanding,
and there are two things which reign in the natural man or in
the body, the heart and the lungs : and there is correspondence
of all things of the mind with all things of the body, as was said
above : hence it follows that as the will corresponds to the heart,
so the understanding corresponds to the lungs. Every one also
may remark in himself, both from his thought, and from his
speech, that the understanding corresponds to the lungs. From
thought. It is not possible for any one to think unless the
pulmonary breathing concurs and concords ; and therefore when
a man thinks tacitly he breathes tacitly ; if he thinks deeply he
breathes deeply ; he draws up and lets go, compresses and
elevates the lungs, according to the thought (thus according to

208 ANGELIG WISDOM GONGERNING
the influx of affection from love), slowly, quickly, eagerly, gently,
intently. And if he hold the breath altogether, he cannot
think, except in his spirit by its respiration, which is not
manifestly apperceived. From speech. For not the least part
of a word flows forth out of the mouth without the helping
hand of the lungs ; the sound which is articulated into words
all exists from the lungs through the trachea and epiglottis ; so
that according to the inflation of those bellows, and the opening
of the passage, speech is raised into shouting, and according
to their contraction dies into whispers : and if the passage he
closed speech ceases and thought with it.
383. Inasmuch as the understanding corresponds to the lungs,
and therefore thought to the respiration of the lungs, so
soul and spirit in the Word signify the understanding. As
where it is said, " Thou shalt love the Loi-d Thy God with all
thy heart and with all thy soul" Matt. xxu. 37 ; and " God will
give a new heart and a neiv spirit," Ezek. xxxvi 26 ; Psalm li.
10. That the heart signifies the love of the will was shown
above, hence the soul and the spirit signify the wisdom of the
understanding. That the spirit of God, also called the Holy
Spirit, means the divine wisdom, and therefore the divine truth
which is the light of men, may be seen in The Doctrine of
the New Jerusalem concerning the Lord, nos. 50, 51.
Hence it is that " the Lord brecdhed on His disciples, and said.
Receive ye the Holy Spirit" John xx. 22. Hence also it is said
that Jehovah God breathed into the oiostrils of Adam the
breath of lives, and .he became a living soul," Gen. ii. 7. And
He said to the prophet, "Prophesy upon the breath, and say
unto the luind. Gome from the four winds, 0 breath, and
breathe upon these slain, that they may live," Ezek. xxxvii. 9.
And so in other places. Hence the Lord is called the breath of
the nostrils, and the way of the breath of life. Because respira
tion passes through the nostrils, therefore perception is "signified
by them; and an intelligent person is said to be a man of
sharp nostril [acuta} naris], and an unintelligent man to be of
dull nostril [obesai naris]. From this ground also it is that

THE DIVINE LOVE. 209
spirit or breath and wind, in the Hebrew, and in some other
languages, are expressed by one word ; for the word. spirit derives
its origin from breathing or animation, and therefore when a
man dies it is said that he gives up the ghost or amima. And
hence too men believe that spirit is wind or an airy some
what of the same nature as the breath or halitus of the lungs ; and
that the soul is the same. From these things it may appear
that to love God with the whole heart and the whole soul,
is to love Him with all the love and with all the understanding ;
and that to give a new heart and a new spirit is to give a new
will and a new understanding. Because spirit signifies under
standing, therefore it is said of Bezaleel that he was "filled with
tlie spirit of wisdom, of intelligence and of knowledge," Exod.
xxxi. 3 ; and of Joshua that he was "filled with the spirit of
wisdom," Deut. xxxiv. 9. And Nebuchadnezzar says of Daniel,
that " the excellent spirit of knoivledge, of intelligence and of
wisdom, was in him," Dan. vi. 3. And it is said in Isaiah,
" they that erred in spirit shall have intelligence," xxix. 24.
So also in many other places.
384. Inasmuch as all things of the mind are referrible to the
will and the understanding, and all things of the body to the
heart and the lungs, therefore in the head there are two brains,
and these are distinct from each other as the will and the under
standing are distinct. .The cerebellum is especially for the
will, and the cerebrum is especially for the understanding.
In like manner the heart and the lungs in the body are
distinct from the rest of the organs there. The distinction is
made by the diaphragm, and they are encompassed by a cover
ing of their own, the pleura, and form that department of the
body called the chest. In the other parts of the body, namely,
the members, organs and viscera, the will and the understanding
are conjoined, and hence these parts are in pairs ; such is the
case with the arms and the hands, the loin's and the feet, the eyes,
the nostrils ; also inside the body with the kidneys, the ureters,
the testicles ; and the viscera which are not in pairs are divided
into right and left sides. The brain itself is also divided into

210 ANGELIG WISDOM GONGERNING
two hemispheres, the heart itself into two ventricles, and the
lungs themselves into two lobes ; and the right of these relates
to the good of truth, and the left to the truth of good ; or what
is the same thing, the right relates to the good of love from
which the truth of wisdom comes, and the left to the trath of
wisdom from the good of love. And because the conjunction of
good and truth is reciprocal, and that conjunction makes the
two as it were one, therefore also those pairs in man act together
and conjointly in functions, motions, and senses.
385. V. Many arcana concerning the tvill and the under
standing, and also concerning love and wisdom, may be dis
covered throvigh this correspondence. In the world it is scarcely
known what the will is and what the love is, seeing that man is not
able to love and to will from love of himself in the same manner
as he is able to understand and to think as of himself A
parallel case is that he cannot of himself act on the heart to
make it move in the same manner as he can of himself act on
the lungs to make them respire. Now because it is scarcely
known in the world what the will and the love are, and on the
other hand it is known what the heart and the lungs are ; for the
two latter are objects of sight and can be examined, and have
been examined and described by anatomists, whereas the will
and the understanding are not objects of sight, and cannot be so
examined ; therefore when it is known that they correspond, and
by correspondence make one, many arcana concerning the will
and the understanding may be discovered which cannot be
detected otherwise ; as concerning the conjunction of the will
with the understanding, and the reciprocal conjunction of the
understanding with the will ; concerning the conjunction of love
with wisdom, and the reciprocal conjunction of wisdom -with
love ; concerning the derivation of love into affections, and the
consociation of affections, and their influx into perceptions and
thoughts, and at length according to correspondence into the acts
and into the senses of the body. These and many other arcana
may both be discovered and demonstrated out of the conjunc
tion of the heart and the lungs, and out of the influx of the

THE DIVINE LOVE. 211
blood from the heart into the lungs, and reciprocally from the
lungs into the heart ; and then through the arteries into all the
members, organs and viscera of the body.
386. VI. The mind of mun is his spirit, and the spirit is a
man, and the body is fhe external through ivhich the m,ind or
spirit feels and acts in its world. That the mind of man is
his spirit, and that the spirit is a man, can hardly enter the faith
of those who have always thought that the spirit is wind, and
that the soul is an ethereal somewhat of the same nature as the
breath or halitus expired from the lungs ; for they say. How can
a spirit be a man, when it is a spirit — a breath ; and how can the
soul be a man, when it is a soul, an anima ? They think in the
same way of God because He is called a Spirit. They have
drawn this idea of the spirit and the soul from the circumstance,
that spirit and wind in some languages are expressed by one
word ; and from this, that when a man dies, he is said to give up
the ghost, spirit or anima ; and that Hfe returns after suffoca
tion or swooning when the spirit or breath of the lungs comes
back. Now because in these cases they apperceive nothing
beyond wind and air, they judge from the eye and bodily sense
that the spirit and soul of a man after death is not a man.
From this corporeal judgment concerning the spirit and soul
various hypotheses have arisen, and these have given birth to a
belief that a man does not become a man until the day of the
last judgment, and that in the mean time he bides somewhere
or other, and awaits reunion, according to what was shewn in the
Continuation concerning the Last Judgment, nos. 32 to 38.
Since the mind of a man is his spirit, therefore the angels who
are also spirits are called minds.
387. The mind of a man is his spirit, and the spirit is a
man, because the mind means all things of the will and the
understanding of the man, and these things are in principles
in the brains and in principiates in the body ; therefore they
are all the things of the man regarded as to their forms. And
this being the case therefore the mind, that is the will and
the understanding, commands the body and all its parts at

212 ANGELIG WISDOM CONCERNING
pleasure. Does not the body act out whatever the mind thinks
and wills? The mind rules the ear to hear, and aims the
eye to see ; the mind moves the tongue and the lips to' speak :
it sets the hands and fingers to do whatever it pleases; and
the feet to walk whither it will. Is the body any thing else
then but the obedience of its mind ? Can the body be this
unless the mind in its principiates be in the body? Is it
congruous with reason to think that the body out of obedience
does because the mind so wills ? In this case they would be
two, the one above and the other below, and the one must com
mand and the other must obey. Since this is in no way con
gruous with reason, it follows, that the life of man is in principles
in the brains, and in principiates in the body, according to what
was said above n. 365 ; also that such as the life is in principles,
such it is in the whole and in every part, no. 366 ; and that the
life through those principles is in the whole from every part, and
in every part from the whole, n. 367. That all things of the
mind are referrible to the will and the understanding, and that
the will and the understanding are the receptacles of love and
wisdom from the Lord, and that these two make the life of man,
has been shown in the preceding pages.
388. From the things now said it may also be seen that
the mind of man is the man himself For the first weft of the
human form, or the human form itself with all and singular the
things of it, comes out of the principles continued from the
brain through the nerves; according to what was also shown above.
This form it is into which man comes after death, and which is
then called a spirit and an angel, and which is in all perfection
a man, but a spiritual man. The material form which has been
added and superinduced in the world, is not a human form of
itself, but by virtue of that [spiritual form] : and is added and
superinduced in order that man may be able to do uses in the
natural world ; and also that he may draw with him out of the
purer substances of the world a certain fixed continent of
spiritual things, and thus continue and perpetuate life. It is a
word of angeHc wisdom, that the mind of man not only in

THE DIVINE LOVE. 213
general, but also in every particular, is in perpetual effort into
the human form, because God is a Man.
389. That a man may be a man, no part can possibly be
wanting either in the head or in the body that exists in perfect
man; for there is nothing there that does not enter into that
form, and make it For it is the form of love and wisdom,
which viewed in itself is divine. All the determinations of love
and wisdom are in it ; which are infinite in God-Man, but finite
in His image, in man, angel, and spirit. If any part that exists
in man were absent somewhat of determination by love and
wisdom corresponding to it would be absent,, somewhat through
which the Lord might be with man from primes in ultimates,
and of His divine love through His divine wisdom provide uses
in the created world.
390. VII. The conjunction of the spirit of man with tlie
body is through the correspondence of his will and under
standing with his heart and lungs, and disjunction by non-
correspondence. As hitherto it has been unknown that the
mind of man, by which is meant the will and the understanding,
is his spirit, and that the spirit is a man : and as it has been
unknown that the spirit of man has a pulse and a respiration
equally with the body, so of course it could not be known that
the pulse and the respiration of the spirit in man flow into the
pulse and respiration of his body, and produce them. Seeing
therefore that the spirit of man has a pulse and a respiration
equally with the body, it follows that there is likewise a corres
pondence of the pulse and respiration of the spirit of man with
the pulse and respiration of his body ; for the mind as was said
is his spirit : wherefore when the correspondence of these two
motions ceases, a separation takes place which is death.
Separation or death ensues when the body comes into such a
state from any disease or accident, that it cannot act in unison
with its spirit; for thus the correspondence perishes, and con
junction with the correspondence ; not when the respiration
alone ceases; but when the pulse of the heart ceases: for as
long as the heart is moved so long love with its vital heat

214 ANGELIG WISDOM CONCERNING
remains, and conserves life ; as is evident in cases of swoon and
suffocation, and also from the state of the life of the embryo in
the womb. In a word, the life of man's body depends on the
correspondence of its pulse and respiration with the pulse and
respiration of his spirit ; and when that correspondence ceases
the life of the body ceases, and his spirit goes away and continues
its life in the spiritual world, which is so similar to his life in
the natural world that he does not know that he has deceased.
The most are in the spiritual world from the body after a
period of two days ; for I have spoken with some after two days.
391. That the spirit has a pulse and a respiration equally with
the body of the man here, cannot be confirmed otherwise than
by spirits and angels themselves when permission is granted to
speak with them. This permission has been granted to me.
And when they were questioned of this thing, they said that
they are as much men as men in the world, and possess a body
as well as they, but a spiritual body ; and that they also feel the
beating of the heart in the chest, and the pulse of the arteries
on the palm, equally with those who are men in the natural
world : on this subject I have questioned many, and they all said
alike. That the spirit of man respires in his body has been
given me to know from my own experience. On one occasion
the angels were permitted to draw my respiration, and to
diminish it at pleasure, and at length to withdraw it, until only
the respiration of my spirit remained, which I then perceived
by sense. That the like was done to me when it was granted
me to know the state of the dying, may be seen in the work on
Heaven and Hell, no. 449. Sometimes also I have been
reduced to the respiration of my spirit alone, which I have then
perceived by sense to be concordant with the common respiration
of heaven. Many times also I have been in a similar state
with the angels, and also elevated to them into heaven, and
then I was in the spirit outside the body, and spoke with
them with respiration like as in the world. From these and
other living proofs it has been plain to me that the spirit of
man respires not only in the body, but also after it has left the
body ; and that the respiration of the spirit is so silent that it

THE DIVINE LOVE. 215
is not perceived by man ; and that it inflows into the manifest
respiration of the body scarce otherwise than as cause inflows
into effect, and as thought into the lungs and through the
lungs into speech. From these things it is also patent that the
conjunction of the spirit and the body with man, is through the
correspondence of the cardiac motion and the pulmonic motion
of the two respectively.
392. These two motions, the cardiac 8.nd the pulmonic, exist
and persist, because the universal angelic heaven both in general
and in particular is in these two motions of life. And the
universal angeHc heaven is in them, because the Lord from the
sun, where He is, and which is from Him, pours them in. That
sun acts these two motions from the Lord. And because all
things of heaven and of the world depend on the Lord through
that sun in such nexus bom of form that they are a concatenated
work from the prime to the ultimates, and because the life of
love and wisdom is from Him, and all the forces of the universe
are from life, it is plain that the origin is none other. It follows
that the variation of these [motions] is according to the reception
of love and wisdom.
393. More will be said of the correspondence of these motions
in what follows; as what the nature of that correspondence is with
those who respire with heaven, and what with those who respire
with hell ; also what it is with those who speak with heaven,
and think with hell ; thus what it is with hypocrites, flatterers,
deceivers, and others.
394. All the things which can be known of the will
AND the understanding, OR OF LOVE AND WISDOM, THUS
WHICH CAN BE KNOWN OF THE SOUL OF MAN, MAY BE KNOWN
FROM THE CORRESPONDENCE OF THE HEART WITH THE WILL AND
OF THE UNDERSTANDING WITH THE LUNGS. Many men in the
learned world have laboured hard in their examination of the
soul ; but because they knew nothing of the spiritual world, and
nothing of man's state after death, they could do no more than
build hypotheses, not respecting the nature of the soul, but

216 ANGELIG WISDOM GONGERNING
respecting its operation on the body : of the nature of the soul
they could have no idea save as of a something most pure in the
ether, and of the same ether as its continent. Here, however,
they durst not say much for fear of attributing any natural
property to the soul, being aware that the soul is spiritual.
Now having so conceived the soul, and yet knowing that the
soul operates on the body, and produces all things in it that
have relation to its sense and motion ; therefore they laboured
hard, as before observed, in examining the operation of the soul
on the body, which some s.aid was effected by influx, and some
by harmony. But as this quest ha.s discovered nothing in
which the mind anxious to see real ground can acquiesce,
therefore it has been granted to me to speak with angels, and
through their wisdom to be enlightened on the subject. And
this is the result,- — that the soul of man which lives after death,
is his spirit, and that it is a man in a perfect form ; and that the
soul of this form is the will and the understanding ; and that the
soul of these is love and wisdom from the Lord ; and that these
two are the things which make the life of man, which is from
the Lord alone ; and that the Lord, for the sake of His reception
by man, makes it appear that life is as it were man's. But lest
man claim life for himself as his own, and so Avithdraw himself
from the reception of the Lord, even He has taught that the all
of love which is called good, and the all of wisdom which is
called truth, is from Him, and that nothing of these is from
man ; and because these two are life, that the all of life which is
Hfe is from Him.
395. Since the soul in its very esse is love and wisdom, and
these two are from the Lord with man, therefore with man two
receptacles have been created which also are the dwellings of
the Lord with man ; the one for love, and the other for wisdom ;
that which is for love is named the will, and the other which is
for wisdom is named the understanding. Now because love
and wisdom in the Lord are distinctly one, (see above, nos. 17 to
22,) and the divine love is of His divine wisdom, and the divine
wisdom is of His divine love, nos. 34 to 39, and because these in

THE DIVINE LOVE. 217
like manner proceed from God-Man, that is, from the Lord, there
fore these two receptacles and dwelling places in man, the will and
the understanding, have been so created by the Lord, that they
are distinctly two, but that still they make one in all operation
and in all sensation, for the will and the understanding are not
able to be separated there. But in order that man may be able
to become a receptacle and a dwelling place, it has been enacted
from the necessity of the end, that the intellect of man may be
capable of being elevated above his own proper love into a cer
tain light of wisdom in the love of which the man is not, and
by it may be able to see and to be taught how he ought to live,
in order that he may also come into that love, and so enjoy
beatitude to eternity. Now because man has abused the faculty
of elevating the understanding above his own proper love, he has
therefore destroyed in himself that which might be the recep
tacle and habitation of the Lord, that is, of love and wisdom from
the Lord, by making the will the habitation of the love of
himself and the world, and the understanding the habitation of
confirmations of those loves. From this ground it is that those
two habitations, the will and the understanding, have become
the habitations of infernal love, and by confirmations in support
of such loves, of infernal thought, which in hell they repute as
wisdom. 396. The reason why the love of self and the love of the world
are infernal loves, and why man could come into them, and thus
destroy the will and the understanding in himself, is, that the
love of self and the love of the world are by creation heavenly,
for they are the loves of the natural man serviceable to spiritual
loves as foundations are serviceable to houses. For out of the
love of self and the world man wishes well to his body; he
wishes to be fed, to be clothed, to have a dwelling place, to take
thought for the good of his house, to solicit employment for the
sake of use, even to be honoured according to the dignity of the
affairs which he adminibtsrs, in the interest of obedience, and
also to be delighted and refreshed by the pleasures of the world.
But all these things for a certain end which must be a use. For

218 ANGELIG WISDOM CONCERNING
by those things he is in a state to serve the Lord, and to serve
the neighbour. But when there is no love of serving the Lord
and serving the neighbour, and only a love of ser-ving himself
at the expense of the world, then that love tums from heavenly
to hellish, for it causes a man to sink his mind and his character
in his proprium, which in itself is all that is evil.
397. Now lest a man through the understanding be in hea
ven, as he can be, and through the will in hell, and lest he have
thus a divided mind, therefore after death all that of the under
standing which is over and above his iove-proprium, is removed.
Whence it comes that the will and the understanding with all
men at length act in unison. With those who are in heaven
the will loves good, and the understanding thinks truth; but
with those who are in hell the will loves evil and the under
standing thinks falsity. Man does the like in the world when
he thinks out of his own spirit, which is the case when he is
alone, notwithstanding that many do otherwise when they are
in the body, which is the case when they are not alone. The
reason why they then do otherwise is, that they raise their
understandings above the Iove-proprium of their will or of their
spirit. These remarks are made in order that it may be known
that the will and the understanding are two distinct things, and
yet have been created to act as one, and that they are forced to
act as one after death, if not before.
398. Now because love and wisdom, and therefore the will
and the understanding, are what is called the soul, and in the
following pages it has to be shown how the soul acts upon the
body, and operates all things of it, and this may be kno-wn from
the correspondence of the heart with the will, and of the lungs
with the understanding, therefore the propositions which follow
have been discovered by that correspondence. I. The love or
will is the very life of man. IL The love or will presses
continually into the human form, aud into all the things which
are of the human form. III. The love or will is not able to do
anything through its human form apart from marriage with the
wisdom or understanding. IV. The love or will prepares a

THE DIVINE LOVE. 219
house or bridal bed for the future wife which is the wisdom or
understanding. V. The love or will also prepares all the things
in its human form, that it may be able to act conjointly with the
wisdom or understanding. VI. After the nuptials, the first con
junction is through the affection of knowing, from which springs
the affection of trath. VII. The second conjunction is through
the affection of understanding, from which springs the percep
tion of trath. VIII. The third conjunction is through the
affection of seeing the truth, from which springs thought.
IX. Through these three conjunctions the love or will is in
its sensitive life and in its active life. X. The love or will
introduces the wisdom or understanding into all the things of
its house. XI. The love or will does nothing excepting in con
junction with it XII. The love or will conjoins itself to the
wisdom or understanding, and brings to pass that the wisdom
or understanding is reciprocally conjoined. XIII. The wisdom
or understanding, out of the potency given to it by the love or
will, is able to be elevated, and to receive those things which are
of light from heaven, and to perceive them. XIV. The love or
will in like manner is able to be elevated, and to perceive those
things which are of heat from heaven, if it loves its spouse in
that degree. XV. Otherwise the love and will drags back the
wisdom or understanding from its elevation, to act in unison
with it. XVI. The love or will is purified by wisdom in the
understanding if they arc elevated together. XVII. The love
or will is defiled in the understanding, and by it, if they are not
elevated together. XVIII. The love purified by the wisdom in
the understanding becomes spiritual and celestial. XIX. The
love defiled in the understanding, and by it, becomes natural and
sensual. XX. The faculty of understanding which is called
rationality, and the faculty of acting which is called liberty, still
remain. XXI. Spiritual and celestial love is love towards the
neighbour and love to the Lord ; and natural and sensual love
is the love of the world and the love of self. XXII. The case is
similar with charity and faith, and with their conjunction, as it
is with the will and the understanding and with their conjunction.

220 ANGELIC WISDOM CONCERNING
399. I. The love or will is fhe very life of man. This follows
from the correspondence of the heart with the will, see above
nos. 378 to 381. For as the heart acts in the body, so the will
acts iu the mind. And as all things of the body depend upon
the heart for existence and for motion, so all things of the mind
depend upon the will for existence and for life. It is said,
upon the will, but this means upon the love, because the will is
the receptacle of love, aud love is life itself (see above, nos. 1, 2, 3),
and the love which is life itself is from the Lord alone. The
ground whereby it may be known from the heart and its ex
pansion into the body through the arteries and veins, that the
love or will is the life of man, is, that those things which corres
pond to each other act similarly, with the distinction, that the
one is natural and the other spiritual. How the heart acts in
the body is plain from anatomy, which shews that all that lives,
or is in the obedience of life, wherein the heart acts through the
vessels emitted from itself, and that all that does not live wherein
the heart through its vessels does not act. And, besides, the
heart is the first and the last thing which acts in the body.
That it is the first, is evident from the embryo, and that it is
the last, is evident from the dying ; and that it acts apart from
the co-operation of the lungs, is evident from cases of suffocation,
and of swooning. Hence it may be seen, that as the subsidiary
life of the body depends on the heart alone, so in like manner
the Hfe of the mind depends on the will alone ; and that the
will lives when the thought ceases in like manner as the heart
lives when the breathing ceases. This again is plain from
embryos, from the dying, and from cases of suffocation and of
swooning. From which things it follows that the love or will
is the very life of man.
400. II. The love or will presses continually into fhe
human form, and into all the things which are of the human
form. This is plain from the correspondence of the heart with
the will. For it is a known fact that all the things of the
body are formed in the womb, and that they are formed through
fibres from the brains, and through blood vessels out of the

THE DIVINE LOVE. 221
heart, and that the contextures of all the organs arid viscera are
made out of these two : from which it is evident that all things
of man exist out of the life of the will which is the love, by their
principles, from the brains, through the fibres; and that all
things of his body exist out of the heart through the arteries
and veins. On these grounds it is very plain that the life,
which is the love, and therefore the will, continually presses into
the human form. And because the human form consists of all
those things which there are in man, it follows that the love or
will is in the continual effort and endeavour to form all those
things. There is this effort and endeavour into the human form,
because God is a Man, and the divine love and the divine wisdom
is His life ; from which the all of life proceeds. Any one may
see, that if the life which is. Very Man, did not act on that which
in itself is not life, the formation of anything such as exists in
man would be impossible ; for thousands of thousands of things
in man make one thing, and unanimously conspire to the image
of the life from which they spring, to the end that man may be
able to become His receptacle and habitation. From these things
it may be seen that the love, and out of the love, the will, and
out of the will, the heart, continually press into the human form.
401. III. The love or tvill is not able to do anything through
its human form apart from marriage with the wisdom or
understanding. This also is patent from the correspondence
of the heart with the will. The embyro man lives in the heart,
but not in the lungs. For at this time the blood does not flow
in from the heart to the lungs to give him the power of
respiring ; but it flows through the foramen ovale into the left
ventricle of the heart ; wherefore the embryo cannot then move
aught of the body, but lies enswathed, nor can it feel aught, for
the organs of the senses are closed up. Similar is it with the
love or will, from which however the embryo lives, but in
obscurity, that is, apart from feeling and action. But as soon as
ever the lungs are opened, which is the case after birth, he begins
at once to feel and to act, and likewise to will and to think.
From these things it may appear, that the love or will is not

2-22 ANGELIG WISDOM GONGERNING
able to do anything through its human form apart from marriage
with the wisdom or understanding.
402. IV. The love or will prepares a house or bridal bed for
the future wife, which is the wisdom or understanding. There
is marriage of good and truth in the created universe and in all
its parts ; and this is the case because good is of love and trath
is of wisdom, and these two are in the Lord, and out of Him all
things have been created. How this marriage exists in man
may be seen in a mirror in the conjunction of the heart with
the lungs ; for the heart corresponds to love or good, and the
lungs to wisdom and truth ; see above nos. 378 to 381, 382 to
384. How the love or will betroths the wisdom or understanchng
to itself, and afterwards marries or enters into as it were con-
jugial relation with the wisdom, may be seen from that conjunc
tion. Love betroths wisdom to itself, in that it prepares a house
or bridal bed for wisdom ; and marries it, in that it conjoins wisdom
to it by affections, and then works wisdom with it in that house.
That this is so cannot be fully described excepting in spiritual
language, because love and wisdom, and therefore the will and
the understanding, are spiritual ; and these things can indeed be
delivered in natural language, but to obscure perception only,
for lack of knowing what love is, what wisdom is, and what the
affections of good are, and what the affections of wisdom, which
are the affections of truth. But nevertheless the nature of the
betrothal and the nature of the marriage of love with wisdom,
or of the will with the understanding, may be seen by a paral
lelism, and this is furnished through their correspondence with
the heart and the lungs. The case is similar with these as with
those ; so similar that there is no difference at all excepting that
the one side is spiritual and the other natural. From the heart
therefore and the lungs it appears, that the heart first forms the
lungs, and afterwards conjoins itself with them; it forms the
lungs in the embryo, and conjoins itself with them after birth.
This the heart does in its house which is called the breast, where
their tent of marriage is, separated from the other things of the
body by the partition called the diaphragm, and by the covering

THE DIVINE LOVE. 223
called the pleura. It is similar with the love and the wisdom,
or with the will and the understanding.
403. V. The love or will also prepares all the things in ' its
human form,, that it may he able to act conjointly with fhe
wisdom or understandi ng. The will and the understanding are
mentioned, but it is to be carefully bome in mind that the Will is
the whole man; for the will with the understanding is in principles
in the brains, and in principiates in the body, and therefore in the
whole and in every part, see above nos. 365, 366, 367. Hence it
may appear, that the will is the whole man as to the very form,
both the general form, and the particular form of all things ; and
that the understanding is its partner as the lungs are the
partner of the heart. Beware of cherishing an idea of the will
as something separate from the human form, for it is that same
form. From this it may be seen, not only how the will prepares
the bridal bed for the understanding, but also how it prepares
all things in its house, which is the universal body, to enable it
to act conjointly with the understanding. This end it prepares
by this means, — that all and singular the things of the body are
conjoined to the understanding as they are conjoined to the will ;
or that all and singular the things of the body are under
obedience to the understanding as they are under obedience to
the will. How all and singular the things of the body are pre
pared for conjunction with the understanding as they are pre
pared for conjunction with the will, cannot be seen, except as in
a mirror or image through anatomical science in the body. This
science explains the manner in which all things in the body are
so connected, that when the lungs respire, all and singular the
things in the whole body are actuated by the respiration of the
lungs, and also at the same time by the pulse of the heart.
Anatomy shows that the heart is conjoined to the lungs by the
auricles, and that these are continued into the interiors of the
lungs ; also that all the viscera of the whole body are conjoined
through ligaments to the chamber of the breast ; and so conjoined
that when the lungs respire, all and singular things in general
and in particular receive something out of the respiratory motion.

224 ANGELIG WISDOM GONGERNING
Thus when the lungs rise and swell, the ribs expand the thorax,
the pleura is dilated, and the diaphragm is stretched out wide,
and with these aU the lower departments of the body, which
are connected through ligaments with them, receive some act
through the pulmonic acts. I do not enter into further details,
lest those who have no knowledge of anatomy, and are ignorant
of its terms, should be landed in obscurity on the subject in
hand. Only consult those who have knowledge and insight in
the science, as to whether all things in the whole body, from the
breast to the lowest part, be not so bound together, that when
the lungs rise and swell through respiration, all and singular
things are excited to action synchronous with the pulmonic act
From these things now it may plainly be seen what the special
conjunction is which is prepared by the will for the understand
ing with all and singular the things of the human form. Only
examine the connections well, and survey them with an
anatomical eye, and afterwards, following the connections, con
sider their co-operation with the breathing lungs and with the
heart, and then instead of the lungs think of the understanding,
and instead of the heart think of the will, and you will see.
404. VI. After the nuptials, fhe first conjunction is through
the affection of knowing, from which springs the affection of
truth. The state of man after birth, from the state of ignorance
to the state of intelligence, and from this to the state of wisdom,
is here meant by nuptials. The first state, which is one of mere
ignorance, is not here meant by nuptials, because at this time
there is no thought from the understanding, but only an obscure
affection on the part of the love or will. This state is initiatory
to the nuptials. That in the second state, which belongs to
man in childhood, the affection of knowing exists, is a plain
experience. Through this the infant child learns to speak, and
learns to read, and afterwards in succession learns such things
as concern the understanding. That the love which is of the
will brings this to pass, cannot be doubted ; for unless the love
or will did this, it would not happen. All who use reason in con
sulting experience acknowledge that the affection of knowing

THE DIVINE LOVE. 225
belongs to every man after birth, and that by this affection he
learns those things out of which the understanding is formed,
increased and perfected by degrees. It is also plain that the
affection of truth is from this source. For when out of the affec
tion of knowing a man has become intelligent, he is not so much
led by affection to know, as by affection to reason, and form such
conclusions as are of his love, whether on economical, or civil, or
moral subjects. When this affection is raised to spiritual things,
it becomes the affection of spiritual truth. That its first principle
or initiament was the affection of knowing, may be seen from this,
that the affection of truth is an exalted affection of knowing ;
for to be affected by truths, is the same thing as to wish out of
affection to know them, and when they are found, to drink them
in out of the joy of affection. VII. The second conjunction is
through the affection of understanding, from which springs
fhe perception of truth. This is patent to all who are willing to
consider the subject from the ground of rational intuition.
From rational intuition it is plain that the affection of truth
and the perception of truth are two faculties of the understand
ing, which in some persons are coincident, and in others are not.
They are coincident with those who wish to perceive truths with
the understanding, and not with those who only wish to know
truths. It is also plain that each person is in the perception of
truth, just in so far as he is in the affection of understanding :
for take away the affection of understanding truth, and there
will be no perception of truth ; and give the affection of under
standing truth, and there will be perception of truth according
to the degree of the affection of it. No man whose reason is
sound is ever destitute of the perception of truth, so long as he
has the affection of understanding trath. Every man has the
faculty of understanding truth, which is called rationality, as
was shown above. VIII. The third conjunction is through fhe
affection of seeing fhe truth, from which springs thought. The
affection of knowing truth is one thing, the affection of under
standing it is another, and the affection of seeing it is a third ;
in other words, the affection of truth is one thing, the perception
p

226 ANGELIG WISDOM CONCERNING
of truth is another, and thought is another. These positions
are seen but obscurely by those who are not able to perceive the
operations of the mind distinctly, but clearly by those who are
able. The reason of this obscurity with those who do not per
ceive the operations of the mind distinctly, is, that these faculties
are present together in thought with those who are in the
affection of truth and in the perception of truth, and when they
are thus simultaneous they cannot be distinguished. A man is
in manifest thought when his spirit thinks in the body, which is
especially the case when he is in company with others ; but
when he is in the affection of understanding, and through this
comes into the perception of truth, he is then in the thought of
his spirit, which is meditation, which does indeed fall into the
thought of the body, but the hidden thought ; for he is above the
bodily thought, and looks down on the thoughts which come out
of the memory, using them either for conclusions or confirmations.
But the real affection of truth is not apperceived otherwise than
as a pressure of will out of some sense of the pleasurable which
lies deep in meditation as its life, and is little attended to.
From these things it may now appear, that these three, the
affection of truth, the perception of truth, and thought, follow in
order out of love, and that they exist nowhere but in the under
standing. For when the love enters the understanding, which
happens when the conjunction is accomplished, it first produces
the affection of truth, afterwards the affection of understanding
that which it knows, and at last the affection of seeing in the
thought of the body that which it understands ; for thought is
nothing else than internal sight. The thought indeed which is of
the natural mind exists in the first place ; but thought out of the
perception of truth which is out of the affection of truth, exists
in the last place ; this thought is the thought of wisdom, but
the other is thought out of the memory through the sight of the
natural mind. All the operations of the love or will extrinsic to
the understanding are referrible to the affections of good, but
not to the affections of truth.
405. That these three follow in order in the understanding

THE DIVINE LOVE. 227
out of the love which is of the will, can indeed be comprehended
by the rational man, but yet cannot be clearly seen so as to come
home to positive belief Now because by correspondence the
love which is of the will acts in unison with the heart, and the
wisdom which is of the understanding acts in unison with the
lungs, as was shown above, therefore the positions in no. 404,
concerning the affection of truth, the perception of truth, and
thought, cannot be so clearly seen and confirmed anywhere as in
the lungs and the fabric thereof; wherefore the lungs shall be
briefly described. After birth the heart immits the blood into
the lungs from its right ventricle ; and after the transit emits it
into its left ventricle ; thus the heart opens the lungs. This
the heart does through the pulmonary arteries and veins. The
lungs have bronchial pipes which ramify, and at length end in
air-cells, into which the lungs admit the air, and so respire.
Around the bronchia and their ramifications there are also other
arteries and veins named the bronchial, arising from the vena
azygos or vena cava, and from the aorta. These arteries and
veins are distinct from the pulmonary arteries and veins.
From these things it is evident that the blood inflows into the
lungs through two ways, and flows out from them through two
ways. Hence it is that the lungs are able to respire non-syn-
chronously with the heart : that the reciprocal movements of the
heart and the reciprocal movements of the lungs do not act
as one is well known. Now because there is a correspondence
of the heart and the lungs with the will and the understanding,
(as shown above,) and conjunction by correspondence is of such
a nature that the one thing does as the other does, it may be
seen from the influx of the blood from the heart into the lungs,
how the will inflows into the understanding, and brings to pass
those effects which were declared above (no. 404) relating to the
affection and perception of truth, and relating to thought The
correspondence discovered this tp me, and many other things
belonging to the subject which cannot be described in a few
words. Since the love or will corresponds to the heart, and
the wisdom or understanding corresponds to the lungs, it follo-ws.

228 ANGELIC WISDOM CONCERNING
that the blood vessels of the heart in the lungs correspond to
the affections of truth, and that the ramifications of the bronchia of
the lungs correspond to the perceptions and thoughts out of those
affections. Whoever will trace all the textures of the lungs
from these origins, and work the parallelism with the love of the
will, and with the wisdom of the understanding, will be able to
see in an image the things spoken of above, no. 404, and to attain
to confirmed belief therein. But as the anatomical details con
cerning the heart and the lungs are only kno-wn to few, and
confirming a thing by the unknown induces obscurity, therefore
I forbear to demonstrate the parallelism in greater detail.
406. IX. Through tliese three conjunctions the love or will is
in its sensitive life and in its active life. The love apart from
the understanding, or the affection which is of the love apart from
the thought which is of the understanding, can neither feel, nor
act, in the body ; because the love apart from the understanding
is as it were blind, and affection apart from thought is as it were
in darkness, for the understanding is the light by which the love
sees. The wisdom of the understanding moreover is from the
light which proceeds from the Lord as a sun. Since therefore
the love of the will apart from the light of the understanding,
does not see, and is blind, it follows that apart from the light of
the understanding even the senses of the body would be in
blindness and confusion, not only the sight and the hearing, but
the other senses also. The other senses would be so, because all
the perception of truth belongs to the love in the understanding,
as was shown above ; and all the senses of the body derive their
perception from the perception of their mind. It is the same
with every act of the body : for action out of love apart from
understanding is like the action of a man in the night, when he
does not know what he is doing ; therefore in such action there
could be nothing of intelligence and wisdom, and the act could
not be called a living act ; for action derives its essence from
love, and its distinctive nature from intelligence. Besides, all
the power of good is through truth, wherefore good acts in truth,
and thus through it, and good is of the love, and truth is of the

THE DIVINE LOVE. 229
understanding. From these things it may appear, that the
love or will through these three conjunctions (see above, no. 404)
is in its sensitive life and in its active life.
407. That this is so may be confirmed to the life out of the
conjunction of the heart with the lungs, because such is the
correspondence between the will and the heart, and between
the understanding and the lungs, that what the love does with
the understanding spiritually, that the heart does with the lungs
naturally ; hence the things said above may be seen as in an
image presented to the eye. That man is in no sensitive Hfe,
and in no active life, while the heart and the lungs do not act
simultaneously, is clear from the state of the embryo or infant
in the womb, and from its state after birth. So long as man is
an embryo in the womb, the lungs are closed, wherefore he has
no feeHng and no action, the organs of sense are occluded, the
hands are bound, and the feet ; but after birth the lungs are
opened, and as they are opened so the man feels and acts ; the
lungs are opened through the blood immitted by the heart.
That a man is neither in any sensitive life, nor in any active
life, without the co-operation of the heart and the lungs, is also
evidenced in swoons, where the heart alone acts, and not the
lungs, for respiration is abolished for the time ; in this case
there is no sensation, and no action, as is well known. The same
thing happens in cases of suffocation, whether it be by water,
or by anything that stops the larynx, and closes the passage for
the respiration of the lungs ; the man then appears to be dead,
he feels nothing and does nothing, and yet he is still alive in
the heart, as is also well known ; for he returns to both lives,
the sensitive and the active, as soon as the obstruction to the
lung is removed. The blood indeed in the meantime makes
the circle through the lungs, but through the pulmonary arteries
and veins, not through the bronchial arteries and veins, and it
is these last that give a man the power of breathing. It is a
parallel case with the influx of love into the understanding.
408. X The love or will introduces the wisdom or understand
ing into all the things of its house. The house of the love or

230 ANGELIG WISDOM CONCERNING
will means here the whole man as to all things which belong to
his mind ; and because these correspond to all things of the
body, (as shown above,) therefore this house also means the
whole man as to all things which belong to his body, all the
members, organs and viscera. That the lungs are introduced
into all these things in like manner as the understanding is
introduced into all things of the mind, may appear from what
was shown above, namely. That the love or will prepares a house
or bridal bed for the future wife which is the wisdom or under
standing, no. 402 : and that the love or will prepares all the
things in its human form, that is, in its house, to enable it to
act conjointly with the wisdom or understanding, no. 403. From
the particulars given under these two heads, it is plain that all
and singular the things in the whole body are so connected
through the ligaments emitted from the ribs, vertebrae,
sternum, and diaphragm, and from the peritonaeum which hangs
on these supports, that when the lungs are respiring, all are
drawn and borne in like manner into alternate actions. Also
anatomy clearly shows that the alternate waves of respiration
actually enter into the viscera to their very inmost recesses ; for
the ligaments above-mentioned cleave to and cohere with the
sheaths of the viscera, and these enveloping sheaths dive to
their innermost parts by exsertions or prolongations of them
selves, as do also the arteries and veins by ramifications. Hence
it may appear that the respiration of the lungs is in plenary
conjunction with the heart in all and singular the things of the
body: and that the conjunction may be exact and complete,
even the heart itself is in the pulmonic motion ; for it lies in
the bosom of the lungs, and it cleaves to them by the auricles,
and reclines upon the diaphragm, by virtue of which its arteries
again participate in the pulmonic motion. Moreover, the
stomach is in the like conjunction by the connective coherence
of its oesophagus with the trachaea. These anatomical facts
are adduced in order thjlt the nature of the conjunction of
the love or will with the wisdom or understanding may he
seen ; also of the conjunction of both in consort with all things

THE DIVINE LOVE. 231
of the mind : for the anatomical conjunction is the simile of the
mental. 409. XI. The love or will does nothing excepting in conjunc
tion with fhe wisdom or understanding. For as the love has
no sensitive and no active \\ie apart from the understand
ing ; and as the love introduces the understanding into all the
things of the mind, as was sho-wn above, nos. 407, 408, it follows
that the love or will does nothing excepting in conjunction with
the understanding. For what is the meaning of acting from
love without understanding ? Such action can only be called
irrational. The understanding instructs as to what shall be
done, and how it shall be done. The love does not know this
without the understanding. And therefore there is • such mar
riage between the love and the understanding, that although
thej'^ are two, they still act as one. There is a similar marriage
between good and truth, for good is of the love, and truth is of
the understanding. Such marriage there is in all the things
of the universe which have been created by the Lord ; their use
has relation to good, and the form of the use to truth. From this
marriage it is that in all and singular the things of the body
there is a right side and a left side, and the right relates to the
good from which truth proceeds, and the left relates to the
truth from the good; thus to conjunction. Therefore it is that
there are pairs in man. There are two brains, there are two
hemispheres of the brain, there are two ventricles of the heart,
there are two lobes of the lungs, there are two eyes, two ears,
two nostrils, two arms, hands, loins, feet, kidneys, testicles, etc.
And where the members are not in pairs, there is a right and a
left side. These things are because good looks to truth that it
may exist, and truth looks to good that it may be. It is the
same in the angelic heavens, and in their several societies.
More may be seen above on this subject, no. 401, where it is
shown, that the love or will is not able to do anything through
its human form apart from marriage with the wisdom or under
standing. The conjunction of evil and falsity, which is opposed to
the conjunction of good andtrath,will be spoken of in an other place.

232 ANGELIC WISDOM CONCERNING
410. XIL The love or will conjoins itself to the wisdom or
undej-standing, and brings to pass that the wisdom or
understanding is reciprocally conjoined. That the love or
will conjoins itself to the wisdom or understanding is plain from
their correspondence with the heart and the lungs. Anatomical
experience teaches that the heart is already in the motion of its
life when as yet the lungs are not in the motion of theirs.
Experience teaches the like in cases of swooning, and of suffo
cation ; also from the embryo in the womb, and from the chick
in the egg. Anatomical experience also teaches, that the heart,
while it is acting alone, forms the lungs, and so adapts them
that it may be able to transact respiration in them ; also that it
so forms the other viscera and organs that in them it may be
able to transact various uses ; the organs of the face that it
may be able to feel, the organs of motion that it may be able to
act, and the remaining parts of the body that it may be able to
show forth uses corresponding to the affections of love. The
main conclusion here is, that as the heart produces such things
for the sake of the various functions which it is to accomplish
in the body, so the love in its receptacle which is called the will,
produces similar things for the sake of the various affections
that constitute its form; which, as was shown above, is the
human form. Now because the first and the next afl'ections of
the love are the affection of knowing, the affection of under
standing, and the affection of seeing that which it knows and
understands, it follows, that the love forms the understanding
for these affections, and that it comes actually into them when
it begins to feel and to act, and when it begins to think. That
the understanding contributes nothing to this result, is evident
from the parallelism of the heart and the lungs, respecting which
see above. From these things it may be seen, that the love or
win conjoins itself to the wisdom or understanding, and that
the wisdom or understanding does not conjoin itself to the love
or will. And therefore it also appears that the knowledge
which the love acquires to itself out of the affection of knowing,
and the perception of truth which it acquires out of the affection

THE DIVINE LOVE. 233
of understanding, and the thought which it acquires out of the
affection of seeing that which it knows and understands, are not
of the understanding, but are of the love. Thoughts, perceptions
and therefore knowledges inflow indeed from the spiritual world ;
but yet they are not received by the understanding, but by the
love according to its affections in the understanding. It appears
as if the understanding receives them and not the love or
will ; but this is a fallacy. It appears also as if the understand
ing conjoins itself to the love or will, but this also is a fallacy :
the love or will conjoins itself to the understanding, and brings
about a reciprocal conjunction: this reciprocal conjunction
comes out of the marriage of the love with it ; this brings to
pass a conjunction as it were reciprocal from the life and there
fore from the power of the love. The case is similar with the
marriage of good and truth ; for good is of the love, and truth is
of the understanding. Good does all things, and receives truth
into its house, and conjoins itself with truth in so far as it is
concordant. Good is also able to admit truths which are not
concordant; but it does this out of the affection of knowing,
of understanding, aud of thinking its own things, whilst it has
not as yet ditermined itself to uses, which are its ends, and
are called its goods. Reciprocal conjunction, namely of
trath with good, there is absolutely none : the reciprocal con
junction that does take place comes out of the life of good.
Hence it is that every man, and every spirit and angel, is
regarded by the Lord according to his love or good, and no one
according to his intellect or truth separated from love or good.
For the life of a man is his love, as was shown above, and his
life is qualified according as he has exalted his affections through
truths ; that i^, according as he has perfected his affections out
of wisdom. For the affections of love are exalted and perfected
through truths, thus through wisdom. And then the love acts
conjointly with the wisdom, as it were from it ; but it acts from
itself through the wisdom, as through its own form, which derives
nothing at all from the understanding, but all from some deter
mination of the love which is called an affection.

234 ANGELIG WISDOM GONGERNING
411. The love calls all those things its goods which favour it,
and it calls all those things its truths which as means lead to the
goods : and because these are means, they are loved and come
to be of its affection, and thus they become afiections in form ;
wherefore truth is no other thing than the form of the affection
which is of the love. The human form is no other thing than the
form of all the affections of love; beauty is its inteUigence,
which it procures for itself through truths, which it receives
either by sight or by hearing external and internal. These are
the things which the love disposes into the form of its affections,
the forms of which exist in much variety ; but they all get a
[family] likeness out of their common form, which is the human :
all these forms to the love are beautiful and lovely, but the rest are
ugly and unlovely. From these things it again appears that the
love conjoins itself to the understanding, and not the converse,
and that the reciprocal conjunction also is from the love. This
is what is meant by the position, that the love or will brings it
to pass that the wisdom or understanding is reciprocally conjoined.
412. These statements may be seen in an image and so con
firmed, by the correspondence of the heart with the love and of
the lungs with the understanding, concerning which see above ;
for if the heart corresponds to the love, then its determinations,
which are the arteries and veins, correspond to the affections, and
in the lungs to the affections of truth : and because in the lungs
there are also other vessels, namely the air vessels, through which
the respiration is carried on, therefore these vessels correspond to
perceptions. It is always to be remembered. that the arteries
and veins in the lungs are not affections, and that the respirations
are not perceptions and thoughts, but that they are corres
pondences, for they act correspondently or synchronously. In
like manner it is to be observed of the heart and the lungs, that
they are not the love and the understanding, but that they are
correspondences ; and because they are correspondences, the one
thing may be seen in the other. Any one who is well acquainted
with the anatomical fabric of the lungs, and collates it with the
understanding, may see clearly that the understanding does

THE DIVINE LOVE. 235
nothing of itself, does not perceive and does not think of itself,
but does all from the affections which are of the love. These, in
the understanding, are the affection of knowing, of understanding,
and of seeing truth ; which affections were treated of above.
For all the states of the lungs depend on the blood from the
heart, and from the vena cava and aorta ; and the respirations
which are performed in the bronchial ramifications, exist accord
ing to the state of these blood vessels; for if the influx of the blood
ceases, the respiration ceases. Much more may still be discovered
by collating the fabric of the lungs with the understanding to
which it corresponds; but as anatomical science is known to
few, and demonstrations or confirmations by things unknown
place a subject in obscurity, therefore it is not well to say more
on this theme. My knowledge of the fabric of the lungs fully
convinced me, that the love through its affections conjoins itself
to the understanding, and that the understanding does not con
join itself to any affection of love, but that it is reciprocally
conjoined by love, to the end that love may have sensitive life
and active life. But it is to be constantly borne in mind, that man
has a twofold respiration; one the respiration of the spirit, and the
other of the 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, and from the vena cava and
aorta. Moreover it is evident that thought produces respiration,
and it is also evident 'that the affection which is of the love pro
duces thought : for thought without affection is just like respira
tion without a heart, which is not a possible thing. Hence it is
plain that the affection which is of the love conjoins itself to the
thought which is of the understanding, as was said above, in
like manner as the heart conjoins itself to the lungs.
413. XIII. The wisdom or understanding, out of the
potency given to it hy the love or will, is able to he elevated, and
to receive those things which are of light from heaven, and to
perceive them. That man is able to perceive the arcana of
wisdom when he hears them, is shown above in many places.
This is the faculty of rationality which every man has by creation.

236 ANGELIG WISDOM CONCERNING
Through this, which is the faculty of understanding things
intimately, and of deciding what is just and right, and what is
good and true, man is distinguished from the beasts. This
therefore is meant when it is said, that the understanding can
be elevated, and receive those things which are of light from
heaven, and perceive them. That this is so, may also be seen
in an image in the lungs, because the lungs correspond to the
understanding. It may be seen from the cellular substance in
the lungs, which consists of the bronchia continued down to the
minutest follicles, which are the receptions of the air in the
respirations: these are the things with which the thoughts
make one by correspondence. This follicular substance is of
such a character that it is able to be expanded and contracted
in twofold states; in one state with the heart, and in the
other almost separate from the heart. In the state together
with the heart it is expanded and contracted through the
pulmonary arteries and veins, which are from the heart alone ;
in the state almost separate from the heart, through the
bronchial arteries and veins, which are from the vena cava and
the aorta : these last vessels are external to the heart. This is
the case in the lungs, because the understanding is able to be
raised above the Iove-proprium, which corresponds to the heart,
and to receive light from heaven : but still when the understand
ing is raised above the Iove-proprium, it does not recede from it,
but draws out of it that which is called the affection of knowing
and understanding, with a view to somewhat of honour, glory or
gain in the world : this somewhat cleaves to every love as a sur
face, and on the surface the love is lucent from it ; but with the
wise it is translucent. These things are brought forward about
the lungs, to confirm the position that the understanding is able
to be elevated, and to receive and perceive those things which
are of the light of heaven ; for the correspondence is plenary.
Out of that correspondence it is easy to see the lungs from the
understanding, and the understanding from the lungs, and thus
to see confirmation out of both together.
414. XIV The love or will in like manner is able to be elevated.

THE DIVINE LOVE. 237
and to receive those things which are of heat from heaven, if it
loves wisdom, its spouse, in that degree. That the understanding
can be elevated into the light of heaven, and drink wisdom out
of it, is shown in the preceding article, and in many places above ;
and again that the love or will equally can be elevated, if it loves
those things which are of the light of heaven, or which are of
wisdom, is also shown in many places. But the love or will
cannot be thus elevated through anything of honour, glory or
gain as an end, but through the love of use, not so much for the
sake of self, as for the sake of the neighbour ; and because this
love is given only by the Lord from heaven, and it is given by
the Lord when man shuns evils as sins, therefore, through these
means, the love or will is able to be elevated, and apart from
these means it is not able. But the love or will is elevated into
the heat of heaven, and the understanding into the Hght ofheaven ;
and if both are elevated, a marriage of them takes place there,
and it is called the heavenly marriage, because it is the marriage
of heavenly love and of wisdom ; wherefore it is said that the
love also is elevated, if it loves wisdom, its consort, in that
degree. Love towards the neighbour from the Lord is the love
of wisdom, or the genuine love of the human understanding.
This is like the case of light and heat in the world. There is
light apart from heat, and there is Hght with heat ; light is apart
from heat in winter time and it is with heat in summer time ; and
when the heat is with the light, then all things flourish. The
Hght with man corresponding to the light of winter is the
wisdom without the love of it, and the light with man corres
ponding to the light of summer is the wisdom with the love of it.
415. This conjunction and disjunction of wisdom and love
may be seen as it were effigied in the conjunction of the lungs
with the heart For the heart out of the blood emitted by it, is
able to be conjoined to the clustering vesicles of the bronchia,
and it is also able to be conjoined to them out of the blood emitted
not by it, but by the vena cava and the aorta. Thereby the
respiration of the body is capable of being separated from tho
respiration of the spirit. But when only the blood from the

238 ANGELIC WISDOM CONCERNING
heart acts, then the respirations are not able to be separated.
Now because the thoughts by correspondence make one with
the respirations, it is also plain from the twofold state of the
lungs in respiration, that a man is able to think in one way, and
of his thought to speak and act in one way, in company with
others, and to think differently, and of his thought to speak and act
differently, when he is not in that company, that is, when he is
in no fear of loss of reputation. For he can then think and speak
against God, the neighbour, the spiritual things of the Church,
and against moral and civil laws : and he can also act against them,
by stealing, by taking revenge, by blaspheming, by adultery.
But in companies where he is afraid of losing his reputation, he
is able to speak, preach and act just like a spiritual, moral and
civil man. From these things it may be seen that the love or
will as well as the understanding is able to be elevated, and to
receive those things which are of the heat or love of heaven if
only it loves wisdom in that degree ; and that if it does not love
wisdom it can as it were be separated.
416. XV. Otherwise the love or ivill drags back the wisdom
or understanding from its elevation, to act in unison with it.
There is natural love and there is spiritual love. The man
who is in natural and at the same time in spiritual love, is a
rational man; but he who is in natural love alone is able to
think rationally just like a spiritual man, but yet he is not a
rational man ; for he raises up his understanding to the light
of heaven, and thus to wisdom, but nevertheless those things
which are of the wisdom or light of heaven, are not the objects of
his love. His love indeed effects the raising, but from an
affection of honour, glory and gain. But when he perceives
that he does not get these things out of this elevation, which
he does perceive when he thinks with himself from his natural
love,>then he does not love those things which are of the light
of heaven or of wisdom ; wherefore he then drags back the
understanding from its altitude, that it may act in unison with
himself. For example ; when the understanding by reason of
elevation is in wisdom, then the love sees what justice is, what

THE DIVINE LOVE. 239
sincerity is, what chastity is, even what genuine love is. The
natural love is able to see all this through its faculty of
understanding and viewing things in the light of heaven ; nay
it is able to speak, preach and describe these things as at once
moral and spiritual virtues. But when the understanding is
not in elevation, then the love, if it is merely natural, does not
see these virtues, but instead of justice it sees injustice, instead
of sincerity frauds, instead of chastity licentiousness, and so
forth. If it then remembers the things it spoke of when its
understanding was in elevation, it can laugh at them, and con
sider only that they are serviceable for ensnaring other minds.
From these things it may appear how it is to be under
stood, that the love, unless it loves wisdom its consort in that
degree, drags her back from her elevation, to act in unison with
itself That the love is able to be elevated if it loves wisdom in
that degree, may be seen above, no. 414.
417. Now because the love corresponds to the heart, and the
understanding to the lungs, the aforesaid positions may be
confirmed through their correspondence : as for instance, how the
understanding is able to be elevated above the Iove-proprium
into wisdom; and how the understanding is dragged back from the
elevation by that love if it is merely natural. Man has a twofold
respiration, one respiration of the body and another of the
spirit. These two respirations are able to be separated and
also to be conjoined. With merely natural men, especially
with hypocrites, they are separated, but rarely with spiritual
and sincere men. Wherefore the merely natural man and the
hypocrite, with whom the understanding has been elevated, and
in whose memory therefore many things which are of wisdom
remain, can speak wisely in company out of thought by
memory ; but when he is not in company he does not think out
of the memory, but out of his spirit, thus out of his love. He
respires in like manner, inasmuch as thought and respiration
act correspondently. That the fabric of the lungs is such, that
they are able to respire by virtue of blood from the heart, and
by virtue of blood from outside the heart, was shown above.

240 ANGELIC WISDOM CONCERNING
418. It is the common opinion that wisdom makes the man;
and thus when people hear any one speaking and teaching
wisely, they believe him to be wise ; yea, he himself believes it
at the time ; because when he speaks and teaches in company,
he thinks out of the memory, and if he is a merely natural
man, out of the surface of his love, which is an affection of
honour, glory and gain : but the same man when he is alone
thinks from the more inward love of his spirit, and then not
wisely, but sometimes insanely. From these things it may
appear, that man is not to be judged of by wisdom of speech, but
by his life ; that is, not by wisdom of speech separate from life,
but by wisdom of speech conjoined to life. By Hfe is meant
love : that the love is the life was shown above.
419. XVI. The love or will is purified hy the wisdom in the
understanding if they are elevated together. Man by birth
loves nothing but himself and the world, for nothing else
appears before his eyes, and therefore nothing else occupies
his mind. This love is corporeal-natural, and may be called
material love. Moreover this love has become impure by
reason of its separation from heavenly love in parents. It
cannot be separated from its impurity unless man have the
faculty of raising the understanding into the light of heaven,
and of seeing how he ought to live, in order that his love may
be elevated together with the understanding into wisdom.
Through the understanding, the love, that is, the man, sees
what the evils are that pollute and defile the love ; and he also
sees, that if he shuns those evils as sins and abominates them, he
then loves the things which are opposed to those evils ; all of
which are heavenly things. Then also he sees the means
through which he is enabled to shun and abominate those evils
as sins. This the love, that is, the man, sees, through the use
of the faculty of raising his understanding into the light of
heaven, from which wisdom issues. Then in so far as the love
puts heaven in the first place, and the world in the second, and
at the same time in so far as it puts the Lord in the first place
and self in the second, in so far the love is purged of its

THE DIVINE LOVE. 241
uncleannesses, and purified ; that is, in so far it is raised into
the heat of heaven, and conjoined to the light of heaven in
which the understanding is ; and a marriage is made, which is
the marriage of good and truth, that is, of love and wisdom.
Every man can comprehend in intellect, and rationally see,
that in so far as he shuns and abominates theft and cheating,
in so far he loves sincerity, rectitude and justice ; that in so far
as he shuns and abominates revenges and hatreds, in so far he
loves the neighbour ; and also that in so far as he shuns and
abominates adulteries, in so far he loves chastity ; and so forth.
But hardly any one knows what of heaven and what of the
Lord there is in sincerity, rectitude, justice, love towards the
neighbour, chastity, and the rest of the affections of heavenly
love, until he has removed their oppositcs. When he has
removed the opposites, then he is in those affections, and out
of them he recognizes and sees them. Until he does this there
is as it were a veil interposed, which indeed transmits the light
of heaven to the love, but because it does not love wisdom the
spouse in that degree, it does not receive that light, but when
the man returns from his elevation, probably contradicts
and rebukes it ; but still he comforts himself with the thought
that the wisdom of his understanding will be serviceable as
a means to honour, glory or gain. And then he puts himself
and the world in the first place, and the Lord and heaven in
the second ; and what is put in the second place is loved only
in so far as it serves; and if it does not serve it is flouted
and rejected; at any rate after death if not before. From
these things now the tmth is evident, that the love or will
is purified in the understanding if they are elevated together.
420. The same thing is effigied in the lung.s, the arteries and
veins of which correspond to the affections which are of the
love, and the respirations of which correspond to the perceptions
and the thoughts which are of the understanding; as was said
above. That the blood of the heart purifies itself of undigested
matters in the lungs, and also nourishes itself with profitable
matters out of the air breathed in, is evident from much experi-
Q

242 ANGELIG WISDOM GONGERNING
ence. That fhe blood purifies itself of undigested matters in
the lungs, appears not only from the influent blood, which is
venous, and therefore filled with the chyle collected from the
food and drink, but also from the moisture of the outgoing
breaths, and from their odour as perceived by other persons, as
well as from the diminished quantity of blood flowing back
into the left ventricle of the heart. That the blood nourishes
itself with profitable matters out of fhe air breathed in, is
evident from the immense volumes of odours and exhalations
continually flowing forth from fields, gardens and woods; from the
immense amount of salts of various kinds rising in company with
water from the ground, and from rivers and lakes, and from the
immense volume of exhalations and effluvia from human beings
and animals, with which the air is impregnated. That these
things flow into the lungs with the air they breathe, is undeni
able ; and as this is the case, it cannot be questioned that the
blood attracts from their stores such things as are germane to it,
and those things are germane which correspond to the affections
of its love. Therefore it is that in the vesicles, or innermost
recesses of the lungs, there are great multitudes of small veins
with tiny mouths, which absorb what they want ; and therefore
the blood flowing back into the left ventricle of the heart is
changed into arterial blood of brilliant hue. These facts prove
that the blood purifies itself from heterogeneous things, and
nourishes itself with homogeneous things. That the blood in the
lungs purifies and nourishes itself correspondently to the affec
tions of the mind, is not known hitherto, but it is very well
known in the spiritual world; for the angels -who are in the
heavens are delighted only with the odours which correspond to
the love of their wisdom ; but the spirits in hell are deHghted
only with odours which correspond to a love opposed to wisdom;
the latter odours are stenches, but the former odours are
perfumes. That men in the world impregnate their blood with
similar things according to correspondence with the affections of
their love, follows of consequence ; for what the spirit of a man
loves, his blood according to correspondence craves, and attracts

THE DIVINE LOVE. 243
by respiration. Out of this correspondence it flows, that a man
is purified as to his love if he loves wisdom, and that he is
defiled if he does not love it Moreover, all the purification of a
man is effected through the truths which are of wisdom, and all
the poHution of a man is effected through falsities opposed to
the truths of wisdom.
421. XVII. The love or will is defiled in fhe understanding,
and by it, if they are not elevated together. Because if the love
be not elevated it remains impure, see above nos. 419, 420. And
when it remains impure, it loves impure things, such as revenges,
hatreds, frauds, blasphemies, adulteries ; these are then its affec
tions, which are called concupiscences ; and it rejects those things
which are of charity, of justice, of sincerity, of trath, and of
chastity. The love is said to be defiled in the understanding,
and by it; in the understanding, when the love is affected. by
those impure things; by fhe understanding, when the love
brings it to pass that those things which are of wisdom become
its servants, and still more when it perverts, falsifies and
adulterates them. Respecting the state of the heart, or its
blood in the lungs, corresponding to these things, there is no
need to say more than was said above, no. 420 ; only that instead
of the purification of the blood its defilement is effected ; and
instead of the nutrition of the blood by aromatic perfumes, its
nutrition is by stenches ; just as occurs in the opposite cases of
heaven and of hell.
422. XVIII. The love purified by fhe wisdom in fhe under
standing becomes spiritual and celestial. Man is born natural,
but according as the understanding is raised into the light of
heaven, and the love together with it is raised into the heat of
heaven, he becomes spiritual and celestial ; he becomes then as
a garden of Eden, which is in vemal light and at the same time
in vernal heat. The understanding does not become spiritual
and celestial, but the love does ; and when the love so becomes,
it also makes its spouse the understanding spiritual and celestial.
The love becomes spiritual and celestial out of a Hfe according
to the truths of wisdom which the understanding teaches and

244 ANGELIG WISDOM CONCERNING
sets forth. The love drinks these truths through its under
standing and not by itself; for the love cannot elevate itself
unless it is acquainted with truths, and it cannot be acquainted
with these excepting through an elevated and enlightened under
standing ; and then in so far as it loves the truths by doing them,
in so far it is elevated. It is one thing to understand, and
it is another thing to will ; and it is one thing to say and it is
another thing to do. There are those who understand and
speak the truths of -wisdom, and yet neither will nor do them.
When therefore the love does the truths of light which it under
stands and speaks, then it is elevated. That this is so a man
may see from mere reason ; for what is a man who understands
and speaks the truths of wisdom while he lives against them,
that is, while he wills and works against them ? The love purified
by the wisdom becomes spiritual and celestial, because man has
the three degrees of life which are called natural, spiritual, and
celestial, treated of in the Third Part of this Work ; and man
is able to be elevated from one degree into another. But he is
not elevated by wisdom alone, but by a life according to wisdom,
for a man's love is his life. Wherefore in as far as he lives
according to wisdom, in so fer he loves it ; and he lives according
to wisdom in so far as he purifies himself from uncleannesses
which are sins ; and he loves wisdom in so far as he does this.
423. That the love purified by the wisdom in the understand
ing becomes spiritual and celestial, cannot be seen as a proposi
tion through the correspondence -with the heart and the lungs,
because no one is able to see the condition of the blood by which
the lungs are kept in their special state of respiration. The
blood may abound in uncleannesses, and yet be not distinguish
able from clean blood. And the respiration of a merely natural
man appears similar to the respiration of a spiritual man. But
the difference is well diagnosed in heaven, for everj' one there
respires according to the marriage of love and wisdom.
Wherefore as the angels are recognized from that marriage, they
are also recognized from respiration. For this cause it is that
when any one who is not in that marriage comes into heaven.

THE DIVINE LOVE. 245
he comes into anguish of bosom, and gasps and struggles to
breathe like one in the agonies of death. Therefore also such
persons throw themselves headlong thence, and never rest until
they are with those who are in a respiration similar to their own ;
for then through correspondence they are in a similar affection, and
therefore in a similar thought. From these things it may appear,
that with the spiritual man it is the purer blood, which is called
by some the animal spirit, which is purified; and that it is
purified in proportion as the man is in the marriage of love and
wisdom. It is this purer blood which proximately corresponds
to that marriage, and because this blood inflows into the blood
of the body, it follows that the latter blood is also purifled
through it. It is the contrary with those with whom the love
is defiled in the understanding. But, as was said, no one is able
to explore this through any experience of the blood, but he may
explore it through the affections of the love, inasmuch as these
correspond to the blood.
424. XIX. The love defiled in the understanding and by
it, becomes natural, sensual and corporeal. Natural love
separated from spiritual love is opposed to spiritual love ; because
natural love is the love of self and the love of the world, and
spiritual love is the love of the Lord and the love of the neigh
bour ; and the love of self and the world looks downwards and
outwards, and the love of the Lord looks upwards and inwards.
Wherefore when natural love has been separated from spiritual
love, it cannot possibly be elevated from the proprium of the
man, but is sunken in it, and in so far as it loves it, is glued to
it. And then if the understanding ascends, and sees those
things which are of wisdom out of the light of heaven, the love
drags back the wisdom, and conjoins it to itself in its own
proprium, and there either rejects those things which are of the
wisdom, or falsifies them, or places them around it in order to speak
them with a view to fame. Just as natural love has the power
of ascending through degrees, and of becoming spiritual and
celestial, so also it has the power of descending through degrees,
and of becoming sensual and corporeal ; and it descends the

246 ANGELIG WISDOM CONCERNING
deeper in proportion as it loves dominion from no love of use, but
from sole love of self It is this love which is called the devil.
Those who are in this love are able to speak and act in the same
manner as those who are in spiritual love; but temporarily,
either from the memory, or from the understanding elevated of
itself into the light of heaven. Nevertheless those things which
they say and do are comparatively as fruits appearing beautiful
ori the surface, but which are quite rotten within ; or as almonds
whose shells look sound, but all the almond is worm eaten.
These things in the spiritual world are named phantasies, and
the harlots who are there called sirens make beauty for them
selves and seemly dresses out of them ; but yet when the
phantasy is removed the sirens appear as spectres; and they
are like devils which make themselves angels of Hght. For
when that corporeal love drags back its understanding from its
height, which it does when the man is alone, and thinks from his
love, then he thinks against God in favour of nature, against
heaven in favour of the world, and against the truths and goods
of the church in favour of the falsities and evils of hell ; thus
against wisdom. From these things it may be seen what those
who are called corporeal men are. They are not corporeal as
regards the understanding, but they are corporeal as regards the
love ; that is, they are not corporeal in understanding when they
talk in company, but When they talk to themselves in spirit.
And because they are so in spirit, therefore after death they
become what are called corporeal spirits in both the love and
the understanding. Then those who in the world have been in
a supreme love of ruling from the love of self, and at the same
time in a superior elevation of the understanding, appear in
body like Egyptian mummies, and in mind gross and fatuous.
Who in the world at the present day is aware that this love in
itself is such ? Nevertheless there does exist a love of ruling
out of the love of use, but out of the love of use for the sake
of the common good and not for the sake of self. Man, however,
can with difficulty distinguish the one love from the other, but
yet between them there is distinction as the distinction between

THE DIVINE LOVE. 247
heaven and heU. The distinctions between these two loves of
ruling may be seen in the work On Heaven and Hell, nos.
551 to 565.
425. XX. The faculty of understanding which is called
rationality, and the faculty of acting which is called liberty,
still remain. These two faculties which man possesses were
treated of above, nos. 264 to 267. Man has these two faculties to
enable him, being natural, to become spiritual, that is, to be
regenerated. For as was said above, it is man's love which
becomes spiritual, and is regenerated ; and he cannot possibly
become spiritual or be regenerated, unless by means of his
understanding he knows what evil is, and what good is, and
therefore what truth is, and what falsity is. When he knows
these things, he is able to choose the one or the other. And if
he chooses good, he can be informed by his understanding about
the means by which he can come to good. All the means
through which man is able to come to good are provided. To
know and to understand these means is the part of rationality,
and to will and to do them is the part of liberty. Liberty
also implies the willingness to know, to understand and to
think these means. Those who believe by the doctrine of the
church that spiritual or theological things transcend the under
standing, and that therefore they are to be believed apart from
the understanding, do not know anything of these faculties
which are called rationality and liberty. They cannot possibly
do other than deny the faculty which is called rationality.
And those who believe by the doctrine of the church that no
one is able to do good of himself, and that therefore no good
must be done with a will for the sake of salvation, cannot
possibly do otherwise than deny from a principle of religion
both these faculties of which man is the possessor. Therefore
also those who have confirmed themselves m these things, after
death, according to their faith are deprived of both, and instead
of the heavenly liberty in which they might have been, they
are in hellish liberty, and instead of the angelic wisdom from
rationality in which they might have been, they are in hellish

248 ANGELIG WISDOM CONCERNING
insanity. And what is wonderful, they acknowledge both these
faculties as having place in doing evils, and in thinking falsities ;
not knowing that the liberty of doing evils is slavery, and that
the rationale of thinking falsities is irrational. But it is to be
carefully borne in mind, that both these faculties, liberty and
rationality, are not of man, but are of the Lord in man, and that
they are not able to be appropriated to man as his ; also that
they are not able to exist for man as his, but that they are con
tinually of the Lord with him, and yet that they are never taken
away from man. Because without them man cannot be saved,
for without them he cannot be regenerated, as was said above.
Wherefore man is instructed by the Church that he is not able
to think trath from himself, or to do good from himself. But
because man perceives no otherwise than that he thinks truth
from himself, and does good from himself, it is plainly evident
that he ought to believe that he thinks truth as from himself,
and that he does good as from himself. For if he does not
believe this, either he 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 appropriates to himself that which is di-vine.
That man ought to think truth and to do good as from himself,
may be seen in the Doctrine of Life for the New Jerusalem,
from beginning to end.
426. XXI. Spiritual and celestial love is love towards the
neighbour and love to the Lord; and natural and sensual
love is the love of the world and the love of self By love
towards the neighbour is meant the love of uses, and by love to
the Lord is meant the love of doing uses, as was shown before.
These loves are spiritual and celestial, because loving uses, and
doing them from the love of them, is separated from the love of
the proprium of man. Whoso spiritually loves uses has no view
to himself, but to others outside himself by whose good he is
affected. The loves opposed to these are the loves of self and of
the world, for these loves have no view to uses for the sake of
others, but for the sake of self; and those who act from this
ground invert the divine order, and put themselves in the place

THE DIVINE LOVE. 249
of the Lord, and the world in the place of heaven ; hence it is
that they look away from the Lord and from heaven, and to look
away from them is to look to hell : more concerning these loves
may be seen above, no. 424. But man does not feel and perceive
the love of doing uses for the sake of uses, as he feels and per
ceives the love of doing uses for the sake of self; hence also he
is not aware whilst he does the uses, whether he does them for
the sake of the uses, or for the sake of self. But let him know
that he does uses for the sake of uses in so far as he shuns evils ;
for in so far as he shuns evils, he does the uses not from himself,
but from the Lord. Evil and good are opposed ; wherefore in
so far as any one is not in evil, in so far he is in good. No one
is able to be in evil and in good at the same time, because no
one can serve two masters at the same time. These things are
said that it may be known, that although man by no sense per
ceives whether the uses which he does are for the sake of use, or
whether they are for the sake of self, that is, whether the uses
are spiritual, or whether they are merely natural, still he is able
to know it by this test, — whether he considers evils to be sins or
not : if he considers that they are sins, and on that account
abstains from doing them, then the uses which he does are
spiritual. And while he shuns sins with detestation, he also
begins to have sensible perception of the love of uses for the
sake of uses, and this from a spiritual enjoyment in them.
427. XXII. The case is similar with charity andfaifh,and with
their conjunction, as it is with the will and the understanding,
and with their conjunction. There are two loves according to
which the heavens are distinguished, celestial love and spiritual
love : celestial love is love to the Lord, and spiritual love is love
towards the neighbour. 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 in celestial love do uses from
the love of good, and those who are in spiritual love do uses
from the love of truth. The marriage of celestial love is with
wisdom, and the marriage of spiritual love is with intelligence ;
for it is of wisdom to do good from good, and it is of intelligence

250 ANGELIG WISDOM CONCERNING
to do good from truth ; wherefore celestial love does good, and
spiritual love does truth. The distinction between these two loves
is not able to be described but by these things, that those who are
in celestial love have wisdom written on their life, and not on
memory, which is the reason why they do not talk of divine
truths, but do them. But those who are in spiritual love have
wisdom written on their memory, wherefore they talk of divine
truths, and do them out of principles in the memory. Because
those who are in celestial love have wisdom written on their life,
therefore they at once perceive whether what they hear is true
or not ; and when they are asked if it is true, they answer only
that it is, or that it is not. These are they who are meant by
the words of the Lord, " Let your communication be Yea, yea,
and Nay, nay," Matt v. 37. And as they are of this character,
they are not wiUing to hear any thing of faith, saying. What is
faith ? is it not wisdom ? and what is charity ? is it not to do ?
And when it is told them that faith is believing what is not
understood, they turn away, saying, This man raves. These are
they who are in the third heaven, and who are the wisest of all.
Such have those become in the world who have at once appHed
to life the divine things which they have heard, abominating
evils as helHsh, and adoring the Lord alone. These, because
they are in innocence, appear to others as infants ; and because
they speak nothing about the truths of wisdom, and nothing of
loftiness lies in their discourse, they also appear simple. Never
theless, when they hear any one speaking, out of the sound they
perceive all things of his love, and out of the speech all things
of his intelligence. These are they who are in the marriage of
love and wisdom by the Lord ; and who represent the Cardiac of
heaven mentioned above.
428. But those who are in .spiritual love, which is love towards
the neighbour, have not wisdom written on their life, but they
have intelligence ; for it is of wisdom to do good from the
affection of good, and it is of intelligence to do good from the
affection of truth ; as was said above. Neither do these know
what faith is. If faith is named they understand truth, and

THE DIVINE LOVE. j 251
when charity is named they understand the doing of truth : and
when they are told that they must believe, they say it is
empty talk, for who does not believe the truth ? They say
this because they see the trath in the light of heaven ; wherefore
believing what they do not see they call either simplicity or
fatuity. These are they who make the Pulmonic of heaven, also
meritioned above.
429. But those who are in natural spiritual love have neither
wisdom nor intelligence written on their life, but they have
somewhat of faith out of the Word, in so far as this somewhat
is conjoined with charity. These, because they do not know
what charity is, or whether faith be truth, are not able to be
among those in the heavens who are in wisdom and in intelli
gence, but they are among those who are in science alone. Yet
those of them who have shunned evils as sins, are in the ultimate
heaven, and there in a light like the light of the moon by night.
But those who have not confirmed themselves in faith in the
unknown, and who at the same time have been in some affection
of truth, are instructed by angels, and according to their recep
tion of truths, and life in correspondence with them, are raised
into the societies of those who are in spiritual love and therefore
in intelligence : these become spiritual : the rest remain natural
spiritual. On the other hand those who have lived in faith
separated from charity, are removed, and sent away into deserts,
because they are not in any good, thus not in any marriage of
good and truth, in some marriage of which all are who are in
the heavens.
430. All the things which have been said in this Part con
cerning love and wisdom, may be said of charity and faith, if by
charity we understand spiritual love, and by faith the truth
which produces intelligence. It is the same whether you speak
of the will and the intellect, or of love and intelligence, since the
will is the receptacle of love, and the intellect is the receptacle
of intelligence.
431. To these things I will add this memorable thing. In
heaven, all who do uses from the affection of use, by virtue

252 ANGELIC WISDOM CONCERNING
of the communion in which they are become wiser and happier
than others. And to do uses among them there, is to act
sincerely, uprightly, justly and faithfully in the work proper to
the calling of each. This they call charity ; and acts of adora
tion in worship they call signs of charity, and other things they
call debts and kindnesses : saying that when any one does the
duties of his own calling sincerely, uprightly, justly and faith
fully, the Community subsists and persists in its good ; and that
this is to be in the Lord, because all that flows in from the Lord
is use, and it flows in from the parts into the community, and
from the community to the parts. The parts there are the
angels, and the community is their society.
432. The initiament of man as it is by conception. The
initiament or primitive of man as it is in the womb after concep
tion, no man can know, because it cannot be seen ; and also it
is of spiritual substance which does not fall into vision through
natural light. Now because there are some in the world whose
bent it is to explore even the Primitive of man, which is the
seed from the father, by which conception is effected; and
because many of these persons have fallen into the error of
thinking that man is in his fiilness from his first form, which
is the beginning, and that then he is perfected by enlargement
of growth ; therefore it has been discovered to me what that
inchoate or primal thing is in its form. It was discovered
to me by the angels, to whom it was revealed by the Lord.
They, because they had made it a subject of their wisdom,
and it is the joy of their wisdom to communicate to others what
they know, by permission presented the initial form of man in
a type before my eyes in the light of heaven. Which was as
follows. There was seen as it were a least image of a brain
with a subtle delineation of somewhat of a face in front,
with no appendage. This primitive in the upper convex or
gibbous part was a compages of contiguous globules or spherules,
and each spherule was compacted of others still more minute,
and each of these in like manner of spherules most minute.

THE DIVINE LOVE. 253
Thus it was of three degrees. In front, in the flat part, a kind of
delineation appeared for a face. The gibbous part was covered
round about with a most fine membrane or meninx, which was
transparent. This gibbous part, which was a type of the brain in
the least forms, was also divided into two as it were marriage beds,
as the brain in the greatest forms is divided into two hemispheres ;
and it was told me that the right bed was the receptacle of love,
and the left bed the receptacle of wisdom ; and that by wonder-
moving connections these were as it were consorts and intimates.
Moreover it was shown in the light of heaven, which shone
effulgent, that the compages of this little brain within, as to
make and fluxion, was in the order and in the form of heaven,
and that its outer compages was in opposition, contrary to that
order and that form. After these things were seen and pointed
out, the angels said, that the two internal degrees, which were
in the order and in the form of heaven, were the receptacles of
love and wisdom from the Lord ; and that the exterior degree,
which was in opposition, contrary to the order and the form of
heaven, was the receptacle of hellish love and insanity ; because
man by herecHtary fall is bom into evils of every kind, and these
evils reside there in the outermost things ; and that from this fall
there is no recovery, unless the higher degrees are opened, which,
as was said, are the receptacles of love and wisdom from the Lord.
And because love and wisdom is very man, for love and wisdom
in its essence is the Lord, and this primitive of man is a
receptacle, it therefore follows that in that primitive there is
continual effort into the human form, which also it puts on
successively.

INDEX.

The Numbers refer to the Partigraplis, and not to the Pages.

Abstract things, lieing universals,
are usually better comprehended than
applied things, 228.
Abuse of liberty and rationality,
267. Man's abuse of the faculty of
elevating his understanding above his
own love, 395. The abuse of uses
does not take use away, 331.
Aconites, the, -whence they origin
ated, 339.
Acts, the, of the body include in
them all the prior things from -whence
they proceed, 277, 278.
Action and Reaction. Action de
rives its essence from love, its dis
tinctive nature from the understand
ing, 406. Action pertains to life
alone, 68. Reaction is excited by
the action of life, 68. In the greatest
and least things of the universe,
whether living or dead, action and re
action exist, 263. Without reaction,
action would cease, 260. The equili
brium of all things is from action and
reaction, 68, 263.
Adam, 287, 325. Errors respecting
Adam, 117, 269.
Adoration flows from humiliation,
3,35. Affection is a determination of the
love, 410. It is of the will, because
it is of love, 372. It arises from the
Divine Love, 33. Affection is pos
sible only by means of atmospheres
purer than air, 176. From the affec
tion of knowing springs the affection
of truth ; from the affection of under
standing springs the perception of
truth ; and from the affection of
seeing the truth springs thought, 404.
Affection is in thought, as sound is in
speech, 372. Affection is not per
ceived excepting by a certain pleasure
in thinking, speaking, and acting,
364. Affection, thought, and action,
are in a series of discrete degrees, 214.
The affections which are of love ap

pear in an effigy in the face, and the
thoughts ¦which are of -wisdom appear
in a certain light in the eyes, 365.
The affections are substances and
forms, not abstracted from real and
actual substance or form, 42, 224 ; they
do not exist outside subjects, but
they are states of subjects, 209, 224,
291. All the operations of the love
or -will intrinsic to the understanding,
are referrible not to the affections of
truth, but to the affections of good,
404. The affections of the love cor
respond to the blood, 423. See
Thought. Air is the ultimate of the three
atmospheres, 176. Its pressure and
action on the body, 176.
Anatomy. Confirmations dra-wn
from the anatomy of the brain, 366 ;
of the heart, 399 ; of the embryo, 401.
Conjunction of the heart with the
lungs, 403, 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 365, 373.
Angel. Love and wisdom make an
angel, and these two are the Lord's ;
angels are angels from the Lord, and
not from their proprium, 114. Angels,
equally with men, have an internal
and an external, 87. They breathe,
speak, and hear in the spiritual world,
equally with men in the natural
world, 176. They have all things in
general and in particular that men
have on earth, 135. They appear in
the place where their thought is, 285.
All that appears around them is pro
duced and created from them, 322.
The angel of heaven and the man of
the church act as one by correspon
dence, 118. When angels speak with
man it is in some natural language,
which is the man's mother tongue.

256

INDEX.

257. The joy of the wisdom of angels
is' to , communicate to others what
they know, 432.
ANGELicCHARACTERor Angelhood,
the, consists in the reception of love
and wisdom in an even ratio, 102.
The very angelhood of heaven is the
Divine Love and the Divine Wisdom,
114. Animal Kingdom. Forms of the
uses of this kingdom, 316. Relation
to man in all things of the animal
kingdom, in general and in particular,
61. Animalcules, noxious, their origin,
341, 342, 343.
Animals, whence they draw their
origin, and how they are produced,
340, 346, 351. There are in them
degrees of both kinds, 225. Stupen
dous things in their instinct, 60, 61.
The knowledge possessed by animals
implanted in them, 134. Waves of
efiluvia continually flow forth from
animals, 293. The animals which ap
pear in the spiritual world are mere
correspondences, 339.
Antipodes, comparison with, 275.
Aorta, the, 405, 412, 413, 415.
Appearances are the first things
out of which the human mind forms
its understanding, and cannot be
shaken off except by the investigation
of cause, 40. So long as appearances
remain appearances, they are apparent
truths ; but when they are confirmed,
they become falsities and fallacies, 108.
To speak from appearance, 349. See
also 7, 10, 73, 109, 110, 113, 125, 363.
Appetites are derivations from the
love or from the will, 363.
Arcana concerning the Lord, 221.
223 ; the Word, 221 ; the natural
mind in man, 257 ; the sun of the spi
ritual world, 294.
Arms, in the Word, signify power,
220. The right arm has reference to
the good of truth, and the left arm to
the truth of good, 384, 409.
Arteries. Pulsation of the arte
ries with spirits, and with angels, 391.
Bronchial arteries, 405, 407, 413. Pul
monary arteries, 405, 407, 412, 413,
420. The arteries correspond to the
affections, and in the lungs to the
affections of truth, 412, 420.
. Ascension, threefold, of degrees
of altitude, 235. There are six de
grees of ascent, — namely, three in the
natural, and three iu the spiritual
world, 66, 67.
AsHUK or Assyria, in the Word,

signifies the Church as to intelligence,
325. Atheists. Those who become athe
ists, 349. Their position in the spirit
ual world, 357.
Atmo.sphbres, the, are the recep
tacles and continents of heat and
light, 183, 191, 296, 299. There are
atmospheres in the spiritual world,
and in the natural world ; they are
similar, but the former are spiritual,
and the latter natural, 173, 178.
Both are discrete substances, or least
forms, 174. Difference between spirit
ual and natural atmospheres, 175.
The atmospheres in both worlds, in
their ultimates, cease into substances
andmatters of the nature of those in the
earth, 302-304. Eespiration, speech,
and hearing, are effected through the
ultimate atmosphere which is called
air ; sight is not possible except
through an atmosphere purer than
air ; thought and affection are not
possible except by means of still purer
atmospheres, 176. All things belong
ing to the bodies of spirits and angels
are held together in connection, exter
nal things by an aerial atmosphere, and
internal things by etherial atmos
pheres, 152, 176. Atmospheres are
active forces, 178. There are in them
degrees of both kinds, 225. See also
147, 158, 184, 300, 310.
Auricles, the, 403, 408.
Autumn, in the Word, signifies the
decline of the Church, 73.
AzTGOS, vena, 405.
Bark. How vegetation is brought
about through outer and inner bark,
the ultimate of the stem, 314.
Basilisks. Whence their origin,
341. Bats. Whence their origin, 339.
Beasts. Why they cannot speak,
255. The sensual man differs from
the beast only in this that he can fill
his memory with scientifics, and think
and speak from them, 255. See also
345. Beauty, the, of angels is the form
of their love, 358, 411.
Bees. Their wonderful doings, 355,
356. Believe, to, what is not understood
is not faith, 427. To believe blindly
the theological things -which councils
and certain leaders of the Church have
decreed, is to remove from the view
of man all things of religion, all spirit
ual things, 374.

INDEX.

257

Betrothals of love, or of the will,
with wisdom or the understanding,
402. Bird representing the affection of an
angel outside of him, 344. The spiri
tual is like a bird of paradise, 374.
Knowledge implanted iu birds, 134.
Birds. Wonderful things exhibited
by the birds of the air, 353.
Blrth. The state of man before
birth is like the state of the seed in
the earth, while it takes root ; the
state after birth until the time of
proUflcation is like the -growth of a
tree untd it arrives at the state of
fruit-bearing, 316.
Blood, 370, 380, 401, 405. The
blood corresponds to the affections of
the love, 423. The blood in the lungs
purifies and nourishes itself corres
pondently to the affections of the
mind, 420. What the spirit of a man
loves, his blood, according to corres
pondence, craves and attracts by
respiration, 420. Blood, in the Word,
is called the soul, the reason why, 379.
Arterial blood, 420.
Body, the, of man, is the external
of the miud which feels and acts, 369.
All things of the body are principiates,
that is, woven by fibres out of the
principles, which are receptacles of
love and wisdom, 369. All things of
the body are referrible to the heart
and the lungs, 372. The life of the
body depends on the correspondence
of its pulse and respiration with the
pulse and respiration of the spirit, 390.
The body is a form corresponding to
the will and the understanding, 136.
Formation of the body in the womb,
400. The bodies of men cannot exist
or subsist unless they are under both
suns, 142. The substances which con
stitute the cutaneous covering of the
spiritual body, 257, 388.
Bones. How they originate, 304.
Brain. Its organization, 366, 373,
432. Injury of the brain, 365. The
two brains are continued from the
head into the spine, 366. The life of
man is in the brains in principles, and
in the body in principiates, 365. In
the brain there are innumerable sub
stances and forms, in which resides
every interior sense which has relation
to the will and the understanding,
42 ; the lesser brain, the cerebellum,
is especially for the will, and the
larger brain, the cerebrum, especially
for the understanding, 384. See also
367, 370, 409, 432.

Breadth, in the Word, signifies
the truth of a thing, 71.
Breast, the, the dwelling-place of
the heart and lungs, 402, 403.
Breath. Man believes that the
soul or spirit is of the same nature as
the breath- of the lungs, — the reason
why, 383. The Lord is called the
Breath of Life, 383.
Bronchia, ramifications of the, in
the lungs, correspondence of, 405,
413, 415.
Butterflies. Metamorphosis of
caterpillars into butterflies, 354.
Canaan. The state of that land
representative of that of the children
of Israel, 345.
Cardiac Kingdom of the Heavens,
the, is that where love reigns, 381.
There are those who are in love to the
Lord, 427. See also 391, 392.
Cartilages. Whence they arise,
304. Caterpillars. Their change into
butterflies, 354.
CAn,SE. A cause alone is not pos
sible without an end from which it is,
and without an effect in which it is,
167. The principal cause is not per
ceived otherwise in the instrumental
cause than as one with it, 4. Nothing
of cause in its truth can come to be
known without a knowledge of both
kinds of degrees, 188. All causes are
in the spiritual world, 119. In causes
there is nothing essential except the
end, 197. Causes produce effects not
by continuity, but by discreteness,
185. Causes bring effects to light,
119. Knowing effects from causes is
being wise ; but seeking out causes
from effects is not being wise ; 119.
Causes may rationally indeed be seen,
but not clearly, excepting through
eff'ects, 375. See End and Effect.
Cellular Substance in the lungs,
of what it consists, 413.
Changes of state are not possible
apart from a substantial form which
is their subject; just as sight is not
possible without an eye, 273.
Charity is all the work of his call
ing which a man does from the Lord,
252. It pertains to the afl'ection, 214.
Charity and faith are the essentials of
the Church, 253. They are substance
and form, and not abs'tractions ; they
do not exist outside subjects which
are substances, but are states of sub
jects, 209. Charity, faith, and good
worlis are in a series of discrete

258

INDEX.

degrees, 214. Charity, with the
angels, is acting sincerely, uprightly,
justly and faithfully in the work pro
per to the calling of each, 431.
Church. Difference between the
churches before the Advent of the
Lord, and the churches after His
Advent, 233. By a man of the church
is understood a man in whom the
church is, 118. In the Word, times of
the day, and seasons of the year,
signify states of the Church, 73.
Cineritious substances in the brain,
what are they, 316.
ClRCUMG-YEATION foUoWS the flux of
the interiors which are the things of the
mind, 270. Circumgyration from right
to left, and from left to right, 270.
Civil. All those things which are
called civil, are substances and not
abstract things ; they do not exist
outside subjects which are substances,
but are sta-tes of subjects, 209.
Clouds. By clouds, in the Word,
are meant spiritual clouds, -which are
thoughts, 147. In the spiritual world,
thoughts from truths appear as shining
white clouds, and thoughts from
falsities as black clouds, 147.
Colours. There are all kinds of
colours in the spiritual world, 380.
The red and white colours are the
fundamentals of these, and the rest
derive their varieties from them, and
also from their opposites which are
fiery-duskiness and black, 380. See
also 348.
Communication between the three
heavens is made only through corres
pondences, 202. In like manner com
munication between the natural and
spiritual man, 90, 252. Communica
tion by correspondences is not sensibly
felt, 238. It is not perceived in the
understanding except by this, that
truths are seen in light ; and in the
M'ill, by this, that uses are performed
out of affection, 252.
Composites. All composites con
sist of degrees of altitude, that is of
discrete degrees, 184, 190.
Conception of a man from his father
is not a conception of life, 6.
Conclusion is a derivation common
to both love and wisdom, 363.
Confirm, to. The natural man is
able to confirm whatever he will, 267.
Evils and falsities of every kind can
be confirmed, 267. When they are
confirmed with man they are perman
ent, and come to be of his love and
life, 268.

Confirmations in favour of the
Divine by the wonderful things in
nature, 351-356. Every one should
beware of confirmations for nature,
357. Confirmations of evil and false
are doors closed to heaven, 268.
Conjunction. In order that there
may be conjunction there must be
reciprocity, 48, 1 15, 410. Conjunction
of the Lord ¦with the angel, 115. Of
the spirit with the body, 390. Of the
will and understanding ; of charity
and faith ; of love and wisdom, 371-
431. The conjunction of love and
wisdom may be seen effigied in the
conjunction of the lungs and the heart,
415. Their conjunction by corres
pondence is of such a nature that the
one thing does as the other does,
405. Connection between primes and
ultimates, whence it proceeds, 226.
Consent is a derivation common to
both love and wisdom, 363.
Contiguity. It is by contiguity
and not by continuity, that there is
conjunction 'with the Lord, 56.
Continuity. Influx cannot take
place by continuity, but by corres
pondence, 88. The Divine is not in
space, it is not continuous, as the
inmost of nature is, 285.
Contraction, the, of the spiritual
degree, is like the twisting back of a
spire against its former fluxion, 254.
C0RPORE.VL. Corporeal men ; cor
poreal spirits ; what they are, 424.
Correspondence. There is corres
pondence of spiritual things with
natural, and through this a conjunc
tion between these two orders, 374.
There is nothing in the universe which
has not correspondence with something
of man, not only with his affections and
their thoughts, but also with theorgans
and viscera of his body; not with
these as substances, but with them
as uses, 324. Things which coriespond
act similarly, with the distinction
that the one is natural and the other
spiritual, 399. The principal corres
pondences of natural things with
spiritual, 377.
Coktic.\l substance of the brain,
what, 366, 373.
Covering. Every discrete degree
is distinct from the others through
coverings of its own, and all the
degrees together are distinct by
means of a general covering, which
communicates with the interiors and
inmosts, 194. Cutaneous covering of

NDEX.

259

the spiritual body, what composes it,
257, 388.
Coverings. How vegetations are
brought about through the coatings,
314. Create, to. All has been created
finally for the saiie of man, 170. In
every created thing there are three
things, end, cause, and effect, 154.
To be created into the image and
likeness of God, is to be created into
the form of love of wisdom, 287, 358.
Creation of man, 358.
Creation of the Universe, 52-60,
I5I-I56, 163-172. It has not been
accomplished from space to space, or
from time to time, 156. It is brought
within conception if space and time
are removed from the thought, 155.
The end of creation is that all things
may return to the Creator, and that
there may be conjunction, 167-172.
The end of the creation of the universe
is the existence of the angelic heaven
from the human race, 329. In all
forms of uses there is a certain image of
creation, 313-316.
Crocodiles. Whence they origi
nated, 339, 341.
Days, in the Word, signify states,
73. Dead. Everything which derivesits
origin from the sun of the natural
world is dead, 157. What is dead
does nothing whatever of itself, but
is acted upon, 157. He is said to be
dead whose mind is a hell, 276.
Death of the body, when it takes
place, 390. What man becomes when
he dies, 90.
Decrease of spiritual heat and light
is effected by degrees, 94, 186. In
heaven, and in each society of heaven,
light decreases from the middle to
the boundaries, 253.
Degrees. Degrees are twofold,
degrees of altitude or discrete degrees,
and degrees of latitude or continuous
degrees, 184-188. Decrements or
decreasings from grosser to finer, or
rather increments and increasings
from finer to grosser, are called con
tinuous degrees. Discrete degrees are
entirely different, being as end, cause,
and effect, 184. See also 65-68.
Delights of the life of man are
from the affection of his love, and
pleasantnesses from the thought
thence, 33, 316, 363.
Desires are derivations of love,
.SO.-;.

Determination to action, is a
derivation common to both love and
wisdom, 363.
Devil. The love of ruling from
the love of self, is called the devil,
and the affections of the false with
the thoughts arising out of that love,
are his crew, 273, 424. See Satan.
Diaphragm. Its relation to the
lungs, 384, 402, 403, 408.
Diastole. See Systole.
D1S0RBTENE.SS. Acting by discrete
ness is acting by correspondences, 219.
Distance. Exterior thought which
acts as one with the sight of the eyes,
makes distance, 130. Distances in
the spiritual world are appearances,
108-112, 113, 124; they are appear
ances according to spiritual affinities
which are of love and wisdom, that is,
of good and truth, 7, 10. Distance
arises only from the judgment con
cluding about space from intermediate
things, 41.
Di,STiNCTiONbet\\een various 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, in Unelf and
from itself, 76 ; between spiritual and
natural atmospheres, 175 ; in the three
heavens, 202 ; between the life of a
natural man and the life of a beast,
255; betwctn natural and spiritual,
294, 295 ; Inetween the thoughts of
angels and those of men, 294, 295 ;
between celestial and spiritual love,
427 ; between spiritual and natural
language, 70, 295.
Distinctly One. Esse and Exis
tere in God Man are distinctly One,
14-16, .34 ; likewise Infinite Things iu
God Man 17-22 ; so also End, Cause,
and Effect, 169 ; wherefore it is said
they are distinctly one, 14.
Diversity in created things comes
from the fact that there are infinite
things iu God Man, and hence in
definite things in the spiritual Sun,
155. Divine, the, is One and Indivisible,
4. It fills fill the spaces of the uni
verse, apart from space, 69-72. It is
in all time apart from time, 73-76. It
is the same in the greatest things and
in the least things, 77-82. It is in a,ll
things of the created universe, in
general and in particular, 59, 60. It
is not in one subject differently from
what it is in another, but one creat^ed
subject is different from another, 54.
It is not various and mutable, and

260

INDEX.

hence is everywhere and always the
same, 77. See Ood.
Divine Body. By the Divine body
of God Man is meant the Divine
Existere, 14.
Divine Esse and Existere. Love
and Wisdom taken together are the
Divine Esse, but taken distinctly Love
is called the Divine Esse, and Wisdom
the Divine Existere, 34.
Di-vine Essence, the, which is the
creating power, is Divine Love and
Divine Wisdom, 33. It is one, 35.
Divine Human, the, 11, 12, 233.
The Divine Human in the trinity is
named the Son, 146.
Divine Life, the, is the Divine
Essence. It is one, 35.
Divine Love and Divine Wis
dom. See Contents, Parts 1 and 2.
Di-vine Proceeding. The proceed
ing Divine in the trinity is named the
Holy Spirit, 146. What the pro
ceeding Divine or the Holy Spirit, is,
146-150. Divine Soul. By the Divine Soul
of God Man is meant the Divine Esse,
14. Divine Truth. The Lord made
Himself Divine Truth in ultimates by
fulfilling all things of the Word con
cerning Himself in Moses and the
Prophets, 221.
Di-vinum a quo — the Divine, the
source of all — in the trinity is named
the Father, 146.
Dust, damned, what it is, 341.
Dwellings of the Lord, 170; of
angels and spirits, 92.
Ear. The appearance is that the
ear hears, but the understanding
hears through the ear, 363. By
feeling man does not know anything
of the innumerable things which are
in the ears, 22. The more the ear is
looked into, the more do wonders
meet the eye, and they are more
perfect interiorly according to discrete
degrees, 201. The right ear has
relation to the good of truth, and the
left to the truth of good, 127, 384,
409. The ears of God Man, 18.
Earth, the, in the spu-itual world
does not revolve and rotate, 101 .
Earths, the, are the passive forces,
from which all effects exist, 178. In
the earths there is an effort to produce
uses in forms, or forms of uses, 310-
312. The first production from these
earths, when they -were still fresh,
was the production of seeds, 312.

Origin of the earths, 302-306. In the
spiritual world, there are earths, but
they are spiritual, 173-178.
Ea,st, the, in the spiritual world is
where the Lord appears as a Sun, and
the remaining quarters result accord
ingly, 119-123. In every turning of
their bodies, the angels have the east
before their faces, 105. In the Word
the east in the supreme sense, signifies
the Lord, .and in a respective sense,
love towards Him, 121, 122. In the
spiritual world those who are in a
higher degree of love dwell in the
east, 121.
Eden, the garden of, describes man
in regard to wisdom and inteUigence,
325, 422.
Effect. There is no effect alone
possible, that is an effect without a
cause and its end, 167. The effect is
the complex, continent and basis of the
causes and ends, 212. Every effect is
a fulness of causes, 217. Effects teach
nothing but effects, and -n-hen they
alone are examined, they do not bring
to light any cause, 119. Effects can
only appear as it were in dark night,
unless the causes of the effects are
seen at the same time, 107. Knowing
effects from causes is being -wise, seek
ing out causes from effects is not being
wise, 119. To see from effects alone,
is to see from fallacies, 187. All
effects which are called ultimate ends,
become anew first ends in a continuous
series, 172. See also 168, 256, 257.
Efflu'VIA. a wave of effluvia is
continually flowing forth out of every
object in nature, 293. Effects which
these effluvia have on the blood,
420. Effort does nothing of itself, but
acts by forces corresponding to itself,
and through these produces visible
motion. It is the all in forces, and
through forces is the all in motion,
218. In earths there is an effort to
produce uses in forms, 310-312. In
every spiritual thing there lies an
effort to clothe itself with a body, 343.
Love or will presses continually into
the human form, 400. Living effort
in man is his -Bdll united to his under
standing, 219. See Force and Mo
tion. Egos. Propagation through seeds
in the egg, 342, 347, 351.
Elevation of man into the heat
and light of heaven, 138, 256, 258,
422. Embryo, state of the, or of the

INDEX.

261

child in the womb, 399, 401, 402, 407,
410, 432.
End. An end alone without a
cause and an effect is impossible, 167.
The end produces the cause, and
through the cause the effect, 189, 211.
The end is the all in the cause, and
also the all in the effect, 168, 197.
There is a first end, a middle end, and
an ultimate end, or end, cause and
effect, 167, 197. Ultimate ends be
come anew first ends in continuous
series, 172. The end of creation is,
that all things may return to their
Creator, and that there may be con
junction, 167-172, 329, 330. Uses
have been the ends of the whole
creation, 314. The end qualifies the
means, 261.
Enlightenment, see Illustration.
Entity. Imaginary entities, 43, 210.
Epiglottis, 382.
Equilibrium, the, of all things is
from action and reaction, 68, 263.
Everything must be in equilibrium,
68. Equilibrium is lost when actions
overcomes reaction, and vice versa,
263. Esse, is substance, and Existere is
the form of that substance, 43. An
Esse is not an Esse unless it exists,
15. Essence. The essence of all love
consists in conjunction, 47. The
essence of spiritual love lies in doing
good to others, not for the sake of
self, but for the sake of others, 335.
Eternity. What is eternity for
the angels, 76. The eternity of every
Divine work arises from the union
therein of love and wisdom, 36.
Ether, 176, 183, 223, 374. See
Atmosphere. Evil, the origin of, is from the abuse
of man's rationality and liberty, 264-
270. Evils and falsities confirmed
with man are permanent and come to
be things of his love and life, 268.
All evils and their falsities, both the
ingenerate and the superinduced, re
side in the natural mind, 270. Evils
and falsities are in all opposition
against goods and truths, 271. See
Hereditary. Exhalations, action which they
produce in the blood, 420.
Exinanition, state of, of the Lord,
234. Existere is where Esse is, the one
is not possible apart from the other,
14. That which exists from an Esse
makes one with the Esse, 15.

Exteriors, the, of the miud act as
one with the exteriors of the body, 136.
Externals, all the, of the angels
are correspondences of internals, but
spiritual aud not natural correspon
dences, 87.
Eye. It is of appearance that the
eye sees ; but the understanding sees
tlirough the eye, 363. See Eyes.
Eyes. By feeling man does not
know anything of the innumerable
things in his eyes, 22. The more the
eyes are looked into the more do
wonders meet the eye, and they are
more perfect interiorly according to
discrete degrees, 201. The eyes of
man and the eyes of angels are so
formed on either hand as to receive
adequately their own light, 91. The
right eye relates to the good of truth,
and the left to the truth of good, 384,
409, 127. The eyes of God Man, 18.
See Eye.
Faces. Their infinite variety, 318.
Faces of the angels turned constantly
towards the rising of the sun, 129.
.The face of God Man, 18.
Faculties. Man has two faculties
of life, from which he has will and
understanding, 30. Rationality and
liberty are two faculties from the
Lord with man, which distinguish
him from the beasts, 240, 264. Use
and abuse of these two faculties, 267.
These faculties are never taken away,
a bad man enjoys them as well as a
good man, 162, 240, 247, 266, 425.
Faith, in its essence, is truth, 2,53,
429. Faith is of thought, 214. See
Charity. Fallacies, the, which prevail with
the evil and with the simple arise
from appearances confirmed.
False. See Evil.
Feet. The right foot relates to the
good of truth, and the left to the
truth of good, 384, 409, 127. The
feet of God Man, 18.
Fibres. Where the origin of the
fibres is, there is the origin of life,
365. Action of fibres, 366. See also
207, 254, 367, 369, 370, 400, 410.
Motor fibres, 190, 192, 207, 215, 254,
277. Nervous fibres, 190, 192.
IFiBRiLS. Their multitude com
pared to the multitude of rays going
forth from the stars, 366.
Fibrillary substance of the brain,
its action, 366.
Finite, the, cannot exist excepting
from the Infinite, 44.

262

INDEX.

FiBE is dead, and the solar fire is
death itself, 89. The difference be
tween spiritual fire, which is Divine
Love, and natural fire, is like the
difference between living and dead,
93. Fire corresponds to love, 87.
How the fire of the Spiritual Sun be
comes heat adequate to the love of
angels in heaven, and in like manner,
the fire of the natural sun becomes
heat accommodated to men, 174.
Fire, in the Word, signifies love, 87 ;
also the Lord, as to Divine Love, 98.
Flies. Whence they derive their
origin, 338, 339.
Plow in, to. All which flows in
through the spiritual mind is from
heaven, and all which inflows into
the nal;ural mind is from the world,
261. All flowing in is perceived and
felt according to the recipient forms
and their states, 275.
Flowers. The more they are
looked into the more do wonders meet
the eye, and they are more perfect in
teriorly according to discrete degrees,
201. A wave of effluvia constantly
flows forth out of flowers, 293.*
Foolish. In the Word, he who
does not do works is called foolish,
220. FoLKES, the President, 344.
Follicular substance, ¦ its two
states of expansion and contraction,
413. Force is effort excited; it is pro
duced by effort, and produces motion,
218. Living forces in man are the
things which interiorly constitute his
body, 219. It is contrary to order for
a dead force to act on a living force,
166. Perfection of forces, 200. Active,
intermediate, and passive forces, 178.
See 311, 340, 344, 392.
Forehead. Its state when man
exerts the mind and thinks, 365.
Form in itself is Divine Wisdom,
44-46. The human form is no other
thing than the fonn of all the affec
tions of love, 411. Concerning the
substantial form of the natural mind,
273. The initial form or initiament
of man, 432. Material form of man,
388. Form of the will, 410. Forms
of vegetables and animals, what pro
duces them, 340. Whence arise
forms, as regards their woofs and
tissues, 370. All spiritual form is
similar to itself in the greatest aud
least things, 273, 275. What causes
forms in the natural world to be fixed
and constant, 340. Forms are tho

continents of uses, 46. Forms of uses
307-318. The form is various accord
ing to the excellence of the use, 80,
There is no substance without form,
209, 223, 229. Substance and form
41. Formation o£ the things of the body
in the womb, 400.
Forms of the members, organs, and
viscera in man, 370.
Foxes. AVhence their origin, 339.
Frogs. Whence their origin, 339,
345. Fruit.s. The more they are looked
into, the more do wonders meet the
eye, and they are more perfect in
teriorly according to discrete degrees,
201. A wave of effluvia emanates
unceasingly from fruits, 293.
Fulness, to be in, what it is, 217,
221. Glandular substance of the brain,
in what it consists, 366. ,
Globe, the terraqueous, is as a
basis and firmament of creation, 106,
165. Glorification, state of, of the
Lord, 234.
Glory, a, surrounds each love like
the splendour of fire, 266. The Lord
is to be adored, worshipped, and
glorified not for his own glory, but
for the sake of man, 335.
God is Very Love, because He is
Very Life. 4-6. He is not in space,
7-10, 21. He is very Man, 11-13, 16,
97 . Existing not from Himself, but in
Himself, 16. All things in the created
universe viewed from uses, resemble
man in an image, and this testifies
that God is Man, 319-326. God from
His own essence is called Jehovah,
100. God alone is Substance in itself,
and thence very Esse, 283. In God
we live, move, and are, 301. See
Jehovah and The Lord. See also the
Contents, Part 1.
Good. All that proceeds from love
is called good, 31. All good is of
love, 84, 402, 406 ; or of spiritual heat,
253. All good is from the Lord, and
nothing of good is from man, 394.
All goods which exist in act are
called uses, 336. All the power of
good is through truth, 406. Good acts
in truth and thus through truth, 406.
Grandfathers and Great-Grand-
fatheks. Hereditary evils are suc
cessively derived from fathers, thus
from grandfathers, and great-grand
fathers, 269.

INDEX.

263

Gr.ATUlTOUS Gifts. In the heavens
all the necessaries of life are given
gratuitously, 334.
(jtREATEST, in the, and in the least
things, the Divine is the same, 77-82.
The greatest things in whicli there
are degrees of both kinds, 225.
Habitations of the Lord, 170 ; with
man, 395.
Habitations of angels and spirits
are according to their reception of
love and wisdom, 121. An angel,
differently from a man in the world,
knows his house and his habitation
wherever he may go, 134.
Hands. In the Word, hands signify
power, and the right hand superior
power, 220; the right hand relates to
the good of truth, aud the left to the
truth of good, 384, 409, 127. The
work of the hands of Jehovah means
the work of the Divine Love and the
Divine Wisdom, 59.
Head. The head rules the body at
its beck and nod, for the will aud un
derstanding reside in the head, 25.
Those in hell appear head downwards
aud feet upwards, 275. Several heads
on one body, 24.
Hearing is predicated of attention
and of listening, which are acts of the
understanding, 363. Hearing is
effected through the ultimate atmos
phere which is called air, 176. Hear
ing is in the ear, and not in the place
wliere the sound begins, and is an
affection of the substance and form of
the ear, 41. Hearing does not go out
from the ear to catch the sound, but
the sound enters the eai' and affects
it, 41. Hearing ia not any volatile
thing effluent from its organ, but it is
the organ regarded in its substance
and form, 41. The sense of hearing
communicates immediately through
fibres with the brains, and draws its
sensitive and active life therefrom,
365. See Sense.
Heart. The heart and the lungs
are the two fountains of the motion
of life, 291. As long as the heart is
moved so long love with its vital heat
remains and conserves life, 390. The
more the heart is looked into the
more do wonders meet the eye, and
it is more perfect interiorly according
to discrete degrees, 201. The heart
corresponds to the will, 378 ; and also
to love or good, 402. The heart of
God Man, 18. Heart, in the Word,
signifies the love of the will, 383.

Heat, the, which proceeds from the
spiritual f?un in its essence is love, 5,
32, 363. The first proceeding of love
is lieat, 95. In the spiritual world
there is contmual heat, 161. The heat
of the spiritual world in itself is living,
buttheheatofthenatural world in itself
is dead, 89. The heat of the natural
world can be vivified by the influx of
the heat of heaven, 88. Heat does
not exist in love itself, but from love
in the will, and thence in the body,
95. Spiritual heat is the good of
charity, 83, 84. It is procured in no
other way than by shunning evils as
sins, 246. Vital heat, whence its
origin, 379. Heat corresponds to love,
32. See also the Contents, Part 2.
Heaven. The universal heaven,
and all things therein look to one
God, 25, 26. The universal heaven iu
the complex is as one man, 288, 381.
Heaven is distinguished into regions
and provinces according to the mem
bers, viscera, and organs of man, 288.
There are three heavens arranged
according to the discrete degrees, 20"-',
275. The heavens are distinguished
into two kingdoms, the celestial and
the spiritual, 381.
Height, in the Word signifies the
degrees of good aud truth, 71. The
sun in the spiritual world appears iu
a middle altitude, the reason why, 105.
Hell. There are three hells, aud
they are distinct according to three
degrees of altitude or profundity, and
opposed to the three heavens, 275. The
hells are not distant from men, but
are around them, yea, are in those
who are evil, 343. See also, 339, 341.
Hemispheres of the Brain, why
there are two, 384, 409. The right
hemisphere is the receptacle of love,
the left of wisdom, 432. The right
has relation to the good of truth, the
left to the truth of good, 384, 409, 127.
Herbs, poisonous, etc. Whence
their origin, 338, 339, 341.
Hereditary Evils are successively
derived from fathers, grandfathera,
and great grandfathers, and carried
into their posterity, 269. Hereditary
degeneracy, 432. The hereditary fall
is not removed in man, unless the
higher degrees of his spirit are opened,
which are the receptacles of love and
wisdom from the Lord, 432.
Heresy, an abominable, 130. Each
heresy is confirmed by its adherents.
Higher, in the ^^ ord, signifies

264

INDEX.

interior, 206. It is according to order
that higher or superior things act on
lower or inferior things, and not con
versely, 365.
Highest, the, signifies the -inmost,
103. The liighest of successive order
becomes the innermost of simultaneous
order, 206.
Hours, in the Word, signify states,
73. House. The house of the will
means the whole man, 408.
Human, the Divine, is the inmost in
every created thing, 285.
Humiliation, adoration and wor
ship .freely fiow from, 335.
Ideas, spiritual and natural, 7, 294,
306. A spiritual idea does not derive
anything from space, but it derives
its all from state, 7. In a natural
idea there is space, because it is
formed out of such things as are in the
world, 7. Natural and spiritual ideas
differ according to degrees of altitude,
294. In all the heavens there is no
other idea of God than the idea of a
Man, which is the same as the idea of
a Divine Human, II. Every nation
in the spiritual world has its place
allotted in accordance with its idea of
God as a Man, 13. Ideas of thought,
I, 69, 71, 223, 224. In fhe natural
world man forms the ideas of his
thought, and thence his understanding
from space and time, 69.
Ignorance of the man of the Church
of what love and wisdom are, 188.
Illustration, or Enlightenment.
All enlightenment or illustration
comes from the Lord alone, 150.
The light of men is Divine truth,
383. Why enlightenment is said to
be effected by the Spirit of Jehovah,
100. The enlightenment of the
natural mind does not ascend by dis
crete degrees, but it increases by a,
continuous degree, 256. Before the
coming of the Lord, illustration was
mediate, but since that event, it has
become immediate, 233.
Image. The created universe
viewed as to uses, is the image of
God, 64, 298. The things which are
created resemble in some image those
things which are in the Lord, 223.
In all forms of uses there is a certain
image of creation, 313 ; and a certain
image of man, 317 ; and of the Infinite
and the Eternal, 318. All things in
the created universe, viewed from
uses, resemble man in an image, 319.

The natural miud which is in evils
aud thereby in falsities, is a form and
image of hell, 273. In Genesis, the
image of God signifies the Divine
Wisdom, 358.
Imposition of hands in ordinatipns
into the ministry, 220.
Impure things of the wUl in the
understanding, 421.
Indefinite things are in the spiri
tual sun, and they exist as in an image
in the created universe, 155.
Infinite. God is infinite, not only
because he is very Esse and Existere
in Himself, but because there are
infinite things in Him, 17. The
infinite -without infinite things in Him,
is not Infinite except in name only,
ib. The infinite things which are in
God Man apjjear in heaven, in angel,
and in man as in a mirror, 19, 21. In
God Man infinite things are distinctly
one, 17-22.
Influx takes place by correspond-
dences, and it cannot take place by
continuity, 88. There is a continuous
infiux from the spiritual world into
the natural, 340. There is no physical
influx into the spiritual operations of
the soul, 166. There are two forms
ou which the operation by influx takes
place, the vegetable form and the
animal form, 346. Influx of light into
the three degrees of life which beloug
to the mind of man, 245. Mediate
and immediate influx, 233.
Innermost, the, of simultaneous
order is the highest of successive
order, 206.
Insects, 62, 341, 342. Noxious in
sects, whence their origin, 3.-i9, 342.
W'onderful things presented by the
smallest insects, 352, 373.
Intelligence. It is of intelligence
to do good from the affection of truth,
427, 428. Those who are in spiritual
love, have inteUigence written on their
life, 428. To think from causes is
the way of intelligence, 202.
Intention. The thought of the
will is called intention, 215.
Interiors. The interior things of
the body correspond to its exteriors,
through ¦which actions exist, 219.
The interiors which are not patent
cannot be uncovered in any way with
out a knowledge of degrees, 184. In
teriors when opened, interiors when
closed, 138.
Internals. See Externals.
Jehovah is very Esse, uncreate and

INDEX.

265

infinite, 4. God, the Creator of the
universe, is called Jehovah, from Esse,
because He alone Is, 282, 100, 151.
In the New Testament, Jehovah is
called the Lord, 282.
Judge, to. Why it is said in the
Word, .that man shall be judged ac
cording to his works, 281.
Judgment. By righteousness and
judgment, in the Word, are under
stood Di-vine Love and Wisdom, 38.
Judgment, Last. Errors concern
ing it, 386.
Justice. By justice, in the Word,
is understood the Divine Love, 38.
Kidneys, etc. Why there are two,
384, 409. The one on the right has
relation to the good pf truth, aud the
one on the left to the truth of good,
384, 409. Wonderful things and in
terior perfections of, 201.
Kingdoms, Mineral, Vegetable, and
Animal, 61, 65, 313, 314, 316.
KiNGDOJis, two, in the heavens, the
celestial and the spiritual, 101, 232,
381. The celestial kingdom is called
the cardiac of heaven, and the spiritual
the pulmonic of heaven, 381. To
these two kingdoms is added a third
which is occupied by men in the
world, and this is the natural king
dom, 232.
Language, or speech. Speech is
from the thought, 26. It is effected
through the ultimateatmosphere which
is called air, 176. Spiritual speech
has nothing in common with natural
speech, 163. There is no word of
spiritual speech which is like any
word of natural speech, 295. Natural
and spiritual speech communicate only
by correspondence, 308. Angelic
speech, 26, 295.
Left, the. In the angel and in the
man all the left parts correspond to
wisdom from love, or to truth from
good, 127, 384, 409.
Length, in the Word, signifies the
good of a thing, 71.
Liberty is the faculty of thinking,
willing, and doing the true or the false,
the good or the evil ; it is the faculty
of the wiU, 240, 264, 425. It is with
every man by creation, and thence by
birth ; and together with rationality,
it distinguishes him from beasts, 240,
264. It is not man's, but the Lord's
with man, 116, 425. It is never taken
away, and is with the evil as well as
with the good, 162, 240, 247, 286,

425. Use and abuse of liberty, 267.
Liberty of doing evils is slavery, 425.
Heavenly liberty, hellish liberty, ih.
Lice. Whence their origin, 338,
339, 342, 345.
Life, \evj Life, or Life iu Itself,
is Esse Itself which is called Jehovah,
4, 76. Life is the Divine Essence, 35.
God alone is Life, and the lite of God
is Divine Love and Divine Wisdom,
363. The very life of man is love or
will, 2, 3, 399, 400. Love and wis
dom, and therefore the will and the
understanding, make the very life of
man, 363. The life of man is in the
brains in principles, and iu the body
in principiates, 365. Such as the life
is in principles, such it is in the whole,
and in every part of it, 366. Life
through these principles is in the
whole from every part, and iu every
part from the whole, 367. Life acts
into the natural thing, according to
any change induced in its form, 166.
Man is not life, but a recipient of
life, 4. Spiritual life is a life accord
ing to the Divine precepts, 248. In
the Word life signifies tlie Divine
Love, 38.
Ligaments, 403, 408.
Light, the, which proceeds from
the spiritual sun, in its essence is
wisdom, 5, 32, 363. The first pro
ceeding of wisdom is light, 95. There
is continual light in the spiritual
world, 161. The light of the spiritual
world iu itself is living, but the light
of the natural world in itself is dead,
89. The light of the world can be
illustrated by the influx of the light
of heaven, 88. Light does not exist
in wisdom, but in the thought of the
understanding, and thence in the
speech, 95. Spiritual light flows in
with man through the three degrees,
242-247. Light corresponds to wisr
dom, 32. Spiritual light is the truth
of faith, 83, 84. In the Word, light
signifies the Divine Wisdom of the
Lord, 38, 98. See also the Contents,
Bart -2.
Likeness, or similitude. Simili
tude of generals and particulars, or of
the greatest and least things, 227.
Likeness of races to their first pro
genitors, 269. In Genesis the Divine
Love is meant by the likeness of God,
358. Live, to. Every man, whether he
be good or whether he be evU, will
live to eternity, the reason why, 240.
To live, move, and be iu God, 301.

266

INDEX.

Liver. By feeling man does not
know anything of his liver, 22. The
more it is looked into the more do
wonders meet the eye, and it is more
perfect interiorly according to discrete
degrees, 201.
Living. The living thing disposes
the dead in plastic obedience, and
forms it for uses, which are its ends,
but not conversely, 166. He is said
to be alive whose miud is a heaven,
276. Lobes of the lungs, why there are
two, 384, 409. That on the right has
relation to the good of truth, and that
on the left to the truth of good, 384,
409, 127.
Locusts. Whence their origin,
339, 345.
Loins. Why there are two, 384,
409. That on the right has relation
to the good of tmth, and that on the
left to the truth of good, 384, 409,
127. The loins of God Man, 18.
Lord. The Lord is Very Love,
because He is Veiy Life, 4-6. He
is very Man, 11-13, 285. He is the
Very and One only God who rules the
universe, 103. He alone is Heaven,
II3-I18. He rose again with his
whole body, therein differing from
any man, 221. When the Lord mani
fests Himself to the angels in person.
He manifests Himself as a man, and
this sometimes in the spiritual Sun,
and sometimes outside of it, 97. The
Lord is present with all, but with
each according to reception. III, 124,
To be in the Lord is to do the duties
of our own calling sincerely, uprightly,
justly and faithfully, 431. See the
Contents. See also Ood and Jehovah.
Love, to. Loving is feeling the
delight of another in one's self, but
feeling one's own delight in another,
and not that other's delight in one's
self, is not loving, 47.
Love is the life of man, 1-3, 399,
406. It is the esse of the life of man,
14, 358, 368. The essence of all love
consists in conjunction, 47. The con
junction of love is by reciprocity, 48.
Love consists in this, that one's own
should be another's, and feeling the
delight of that other as delight in one's
self, 47. Love has use for an end,
and intends it, and it produces use
through wisdom, 297. Love apart
from wisdom is like esse apart from
its existere, 139. Love and ¦wisdom
are really aud actually substance and
form, and are the subject itself, 40,

224. Celestial love is love to the
Lord, or the love of good, 426, 427.
Those who are in this love have wis
dom written on their life, 427, 428.
Love and -wisdom are not abstract
things, they do not exist outside their
subjects, but they are states of these,
209, 224. Love to the Lord is nothing
else than committing the precepts of
the Word to life, of which the sum is,
to shun evils because they are infernal
and diabolical, and to do goods
because they are heavenly and divine,
237. By this love is meant the love
of doing uses, 426. See also 141, 142,
427. Spiritual love is love towards
the neighbour, and the love of truth,
426, 427. Those who are in this love
have inteUigence written on their
life, 427, 428. Love towards the
neighbour is the spiritual love of uses,
237. By that love is meant the love
of uses, 426. Natural love is the
love of self and of the world, 424,
416. Natural love separate from
spiritual love becomes sensual and
corporeal, 424. The love of self and
the love of the world are infernal
loves, 396 ; but they are by creation
heavenly, for they are the loves of
thenatural man serviceable tospiritual
loves, as foundations are serviceable to
houses, 396. Natural-spiritual love,
429. Corporeal-natural love, 419.
Corporeal love, 424. Love of ruUng
from the love of self, and love of
dominion from the love of use, 142,
424. See also the Contents, Part 5.
Lower, in the Word, signifies outer,
206. Lowest, the, in successive order
becomes the outermost in simul
taneous order, 206. In each kingdom
of nature, the lowest things are for
the use of the middle, and the middle
for the use of the highest, 65.
Lungs. The lungs correspond to
the understanding, 382, 383, 413;
and also to wisdom or truth, 402.
Particulars concerning the lungs, 413.
The more the lungs are looked into
the more do wonders meet the eye,
and they are more perfect interiorly
according to discrete degrees, 201.
See Heart, Structure.
Machiavel and his partizans, 267.
Malignity, the, of evil increases
according to the degree of occlusion
of the spiritual mind, 269.
Man is a recipient of life, 4, 68.
The conception of a man from his

INDEX.

267

farther is not a conception of life, but
only a conception of the flrst and
purest form receptible of life, 6. The
initiament of man as it is in the womb
after conception, 432. A man is not
a man from face and body, but from
will and understanding, 251. Man is
born an animal, but becomes a man,
270. Every man as to the interiors
of his mind is a spirit, .and is in the
spiritual world iu the midst of angels
and spirits there, 90, 92. The spirit
of man is a man, because it is recep
tive of love and -wisdom from the
Lord, 287. There are in every man
degrees of both kinds, 225, 236. The
three degrees of altitude which are
infinite and uncreate in the Lord, are
finite and created in man, 230-235.
A wave of effluvia constantly flows
forth from man, 293. Man is a form
of all uses, and all the uses in the
created universe correspond to those
uses in him, 298. The spiritual man,
the natural man, and the spiritual-
natural man, 250-255. The spiritual
man is altogether distinct from the
natural man, and no other communica
tion exists between them than such
as there is between cause and effect,
251. The natural man is a drudge
and a servant, and the spiritual man
is a master and a lord, 249. How
man is distinguished from beasts, 247.
See also the Contents, Parts 3 aiul 5.
Man. Because God is a Man, He
has a body, and everything belonging
to the body, 18.
Marriage between love and wis
dom, between the will and the under
standing, and between good and truth,
402, 409, 410, 419 : between celestial
love and wisdom, and between spiri
tual love and intelligence, 414,423, 427.
Marrow, spinal, 366.
Matter. Its orig-in, 302, 158, 311,
340. In the substances and matters
of which earths consist, there is
nothing of the Divine in itself, but
still they are from the Divine in
itself, 305.
Means, all the, through which man
is able to come to good are provided,
425, 171. The end qualifies the
means, 261.
Measure of Time, whence derived,
73. Mediations. There are perpetual
mediations from the primal thing to
the ultimates, and nothing can exist
but from a prior self, and at length
from a Prime, 303.

Meditation is the thought of the
spirit, 404.
Medulla oblongata, its composi
tion, 366.
Medullary substance of the brain,
366. Members, organs, and viscera of a
man, 22, 370,376, 377, 384, 385, 408.
Metals. Their composition, 190,
192, 207. There are in them degrees
of both kinds, 225. The more they
are looked into the more do wonders
meet the eye, and they are more per
fect interiorly according to discrete
degrees, 201. A wave of effluvia con
stantly emanates from them, 293.
Microcosm. Man, as to his will
and his understanding is like a little
world, and may be called a microcosm,
251. He was so designated by the
ancients, 323 ; but at the present day
the race does not know why he was
so called, 319.
Middle things. All things of the
vegetable kingdom iu general and iu
particular are middle things,'65. See
Primes and Ultimate.s.
Mind, the, of man consists of a will
and an understanding, 239, 372, 387.
The interiors of men which are the
things of their minds are distinct
through discrete degrees, 186, 203.
Thus there is a natural mind, a spiri
tual mind, and a celestial mind, 239,
260. Thenatural mind consists of spiri
tual substances, and at the same time of
natural substances, 257, 260, 270, 273.
It envelopes and includes the spiritual
mind and the celestial mind, 260. It
resides in the brains in its flrst prin
ciples, 273. It commands the body
and all its parts at pleasure, 387.
The natural miud in form or in image
is a world ; and the spiritual mind in
form or in image is a heaven, 270.
The spiritual mind derives its form
only from the substances of the
spiritual world, 270. The natural
mind is circumflexed in gyres from
right to left, but the spiritual mii\,d
into gyres from left to right, 270.
The higher region of the natural
mind is called the rational, and the
lowest region is called the sensual,
254. See the Contents, Parts 3 and 5.
Mineral kingdom. The forms of
the uses of this kingdom, 313. The
relation to man by all things of the
mineral kingdom, 61.
Minerals. The more they are
looked into the more do wonders
meet the eye, .and they are interiorly

26b

INDEX.

more perfect according to discrete
degrees, 201.
Mites. Whence their origin, 338,
339. Moon. What is meant by the light
of the moon being as the light of the
sun, 233.
Moral. Those things which are
called moral, are substances and not
abstract things; they do not exist
outside subjects which are substances,
but they are states of subjects or sub
stances, 209.
Morning, in the Word, signifles
the first state of the Church, 73.
Moths. Whence their origin, 338,
339. Motion is produced by forces, and
is the ultimate degree of effort; by
motion, effort produces its effect, 218.
In motion there is nothing essential
excepting effort, 197. Living motion
in man is action, which is produced
through living forces by the will
united to the understanding, 219.
Effort, force, and motion, are not
otherwise conjoined than according to
discrete degrees, the conjunction of
which is not by continuity, but by
correspondences, 218. See Effort and
Force. Cardiac and pulmonic motion,
381. Muscle. Its composition, 190, 192,
197. The more it is looked into the
more do wonders meet the eye, and
it is more perfect interiorly according
to discrete degrees, 201.
Nation. Every nation in the spiri
tual world has its place alloted in
accordance with its idea of God as a
man, 13.
Natural. All that exists and sub
sists from the sun of the natural world
is called natural, 159. The natural,
which does not derive its cause from
the spiritual, does not exist, 1.34.
The natural man, 251. The natural
spiritual man, 429. The natural sen
sual man, 144, 162, 254. How the
natural man becomes spiritual, 248.
Natural Mind, see Mind.
Naturalism, its origin, 69.
Nature, in itself, is altogether
inert, 166. In itself it is dead, 159,
340. That in man aud in animals it
appears as it were alive, is owing to
the life which accompanies and actu
ates, 159. All things of nature are
from love and wisdom, 46. Nature
contributes absolutely nothing to the
production of vegetables and animals,
344. Nature has produced nothing.

and does produce nothing, but the
Divine out of itself and through the
spiritual world produces all, 349, 357.
We can ascribe to nature no more
than this, that it subserves the spiri
tual for fixing those things which in
flow continually into nature, 344.
The folly of those who ascribe all
things to nature, 162, 166. Their
state in the spiritual world, 357.
Some are excusable, 350.
Neck. All the fibres descend from
the brains through the neck into the
body, and none ascend from the body
through the neck into the brains, 365.
Negation, the, of God constitutes
hell, and, in the Christian world, the
negation of the Divinity of the Lord, 13.
Nerves, 197, 388. Their composi
tion, 190, 192, 366.
Newton. His abhorrence of the
idea of nothing applied to Vacuum, 82.
Night, in the Word, signifies the
end of the Church, 73.
Noon, in the Word, signifies the
state of fulness of the Church, 73.
North, in the Word, signifies wis
dom in shade, 121. In the spiritual
world, those who are in a lower degree
of wisdom dwell in the north, 121.
Nose, the, corresponds to the per
ception of truth, 254. Retracted
nose, 254.
Nostrils. The appearance is that
the nostrils smell, but the understand
ing smells by virtue of its perception,
363. Nostrils, in the Word, signify
perception, 383. The right nostril has
relation to the good of truth, and the
left to the truth of good, 384, 409, 127.
Nothing. To make anything out
of nothing is contradictory, 55, 283.
The universe was not created out of
nothing, 283. In nothing no actuaUty
of mind is possible, 82.
Nuptials. What is understood by
the nuptials of love and wisdom, or of
the will and understanding, 404.
Object. The object of this work
is to uncover causes, that effects may
be seen from them, 188.
Objects. In spiritual light the
objects of thought are truths, and the
objects of sight are similar to the
objects in the natural world, but
correspondent to the thoughts, 70.
Odours. Effect -«'hich odours have
on the blood, 420. Foul smells in
the heUs, 339, 341, 420. Odours in
the heavens, 420.
Omnipotence of God, 9, 72, 221.

INDEX.

269

Omnipresence of God, 7, 9, 21, 69,
71, 72. God is omnipresent, because
He is not in space, 147.
Omniprovident, it may be seen in
a measure how God is able to be, 21.
Omniscience of God, 9, 21, 72.
One. Love and wisdom proceed
from the Lord as one, but are not
received as one by the angels, 125.
The heat and light in proceeding from
the Lord are one, 99. See Distinctly
One. One Only, the. The One Only
Reality is that from which every other
thing is, 45. In all things the first
thing or prime is singly and alone
regnant in the subsequent things, nay
it is the one only, and thus the all in
them, 197.
Operation by influx into vegetable
aud animal forms, 346.
Order, successive and simultaneous,
of discrete degrees, 205-208.
Organic substance, 191, 192, 197,
200. Organic forms, 208.
Organization of tlie will and under
standing, 373.
Organs, 207, 370, 376, 377, 384,
385, 400, 401, 408, 410. Their com
position, 190. Organs of sense, 366,
407. Organs of motion, 366.
Origin of man, 346; of the affec
tions and thoughts, 33; of evil, 264-
270; of vital heat, 379; of animals
and vegetables, 339, 340, 346; of ani
malcules and noxious insects, 342 ; of
substance and matter, 302; of earths,
302-306. Outermost, the, of simultaneous
order, is the lowest of successive order,
206. Owls and Screech Owls. Whence
their origin, 339.
Pairs. Why with man there are
pairs in aU the parts of his body, 127,
384, 409.
Pancreas. By feeling man does
not know anything of the pancreas,
22. The more it is looked into the
more do wonders meet the eye, and it
is more perfect interiorly according to
discrete degrees, 201.
Parallelism between the vegeta
tion of a tree, and the vivification of
man, 316. Between spiritual and
natural uses, 333.
Peace, the state of, corresponds to
spring-time on earth, 105.
Perceive, to, as our own, what is
of the Lord, 115, 116. To perceive
God from eternity, 76.

Perception is a derivation of wis
dom, 363. Common perception, 363,
365 ; it comes out of influx from
heaven, 361. Why many of the
learned have destroyed their common
perception, 361. The perception of
truth springs from the affection of
understanding it, 404. No man whose
reason is sound is ever destitute of the
perception of truth, so long as he has
the affection of understanding truth,
404. Perceptions are substances and
forms, and not entities abstracted
from substance and form, 42. Per
ceptions inflow from the spiritual
world, and are received, not by the
understanding, but by the love ac
cording to its affections in the under
standing, 410. See Affections and
Thoughts. Perfection itself is in the Lord,
and thence in the spiritual sun, 204.
All perfections increase and ascend
with degrees and according to degrees,
199-204. Perfection of life is per
fection of the will and the under
standing, 200. Perfection of forces
is the perfection of all things which
are actuated and moved through the
agency of life, in which things, how
ever, life is not, 200. Perfection of
forms and perfection of forces make
one, 200. Perfection of the universe
— whence it comes, 227.
Peritoneum, its relation to the
lungs, 408.
Perpetuity, the, of every Divine
work is from the union of love and
wisdom, 36.
Phantasy, what it is, 424.
Pleura. Its relation to the heart
and lungs, 384, 402, 403.
Plurality. A plurality of Gods
impossible, 27.
Poisons. Whence their origin, 339.
Pollution. All the pollution of a
man is effected through falsities
opposed to the truths of wisdom, 421.
Posterior things. See Prior
Things. Preacher, 148.
Presence of the Lord ; how He is
everywhere, 299. Presence of angels,
how it is realized, 291. The man
through thought is able to be present
in a manner elsewhere, in any place
be it ever so remote, 285.
Primes or first things. The primes
of life are in the brain, 365. These
primes or principles are the will and
understanding, 365. AU things of the
animal kingdom, in general and in

270

INDEX.

particular, are primes or first things,
65. See Middle things and Ultimates.
Primitive, the, of man is the seed
of the father, by which conception is
effected, 432. What it is in the womb
after conception, 432.
Principiates. All things of the
body are principiates, that is, woven
by fibres out of principles which are
receptacles of love and ¦wisdom, 369.
The will and understanding are in the
body, in principiates, 362, 365, 387,
403. Whither the principles go the
principiates follow ; the two cannot
be separated, 369.
Principles, the, in man, are the
receptacles of love and wisdom, 369.
By life in principles is meant the will
and the understanding, 365. The will
and the understanding are in the
brains in principles, 362, 365, 387, 403.
Such as the life is in principles, such
it is in the whole and in every part of
it, 366. Life, through its principles,
is in the whole from every part, and
in every part from the whole, 367.
The principles in the brain which
appear like glands, the multitude of
them compared to the multitudes of
stars, 366, 373.
Prior things consist of their
primes, 208. They are more perfect
than posterior things, 204. From
prior things posterior things can be
seen, but not the reverse, 119.
Proceeding. The first proceeding
from the Love and Wisdom of the
Lord is that spiritual fiery thing
which appears before the angels as a
sun, 97, 152, 290, 300. See Divine
Proceeding. Production, the, of seeds, was the
first production from the eariihs, 312.
Progression. The progression of
all things in the universe from their
primes to ultimates, and from ulti
mates to primes, 304, 314, 316.
Propagation of subjects of the
vegetable and animal kingdoms, 347.
Proprium, or man's own. The
proprium of man and angel is evil,
114. The proprium which is the love
of self, hinders influx and reception ;
and it hardens the heart and shuts it
up, 335.
Provinces. The universal angelic
heaven is distinguished into regions
and provinces, according to the mem
bers, viscera, and organs of man, 288.
PuLMUNARY Pipes. Their existence
in microscopic insects, 373.
Pulmonic j&K.C.ijM^ the, of heaven,

is that where wisdom predominates,
381. In it are those who are in love
towards their neighbour, 428. See
also 391, 392.
Pulse, 378. The spirit of man has
a pulse equally with the body, and this
pulse flows into the pulse of the body,
and produces it, 390, 391. There is a
correspondence between them, 390.
Purification of the love in the
understanding, how it is effected, 419,
420. All purification of a man is
effected through the truths which are
of wisdom, 420. Purification of the
blood, 420, 423.
Quality. That which is in no form,
has no quality, and that which has no
quality is not anything, 15, 223.
Quarters, the, in the spiritual
world, 119-128. The determination
of the quarters in that world is not
from the south as in the natural world,
but it is from the east, 120, 132.
They are not from the sun of the
spiritual world, but from the inhabi
tants there, 120 ; according to their
reception of love and wisdom, 124-128,
132. The various reception of love
and ¦wisdom constitutes 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 n;itural world he may
be, 126.
Ramifications of the bronchia of
the lungs, 405, 408, 412. They cor
respond to the perceptions and
thoughts proceeding out of the affec
tions of truth, 405.
Rationaliiy is the faculty by
"n-hich man is able to understand what
truth is and what good is ; it is the
faculty of his understanding, 240, 264,
413, 425. It is with every man by
creation and thence by birth, and
united with liberty, distinguishes him
from from the beasts, 240, 264. 413.
A bad man enjoys this faculty equally
with a good man, 266. It is never
taken away from man, 247, 258. It
does not exist ¦with a man until his
uiitural mind comes of age, 266. Nor
with the man whose externals h.ave
been hurt by accident, 259. The
rationale of thinking falsities is
irrationality, 425.
Rational, the, of man is the highest
point of the understanding, 237, 254.
Mini's rational is in appearance as it
were of three degxees, 258. The

INDEX.

271

rational man is he who is in natural
and at the same time in spiritual love,
416. Man can become rational, by
elevation, even to the third degree,
258. How the rational is perfected,
332. Rats. Whence their origin, 339,
341. Reaction. In everything created
by God there is reaction, 68, 200.
Reaction is exited by the action of
life, 68. See Action.
Reality, very. Very reality is
said of that ¦which alone is, 45. The
Very and One Only Reality is the
very and the only Substance and
Form ; the very and one only Love,
aud the very and one only Wisdom ;
the very and one only Life, 45. See
also One only.
Reason. All things of human
reason conjoin and concentre in this,
that there is one God, 23. It is the
character of human reason not to
acquiesce unless it sees a thing from
its cause, 291. Human reason, on
what it depends in general, 23.
Sound and unsound reason, 23.
Receive, to, more of heat than of
light, and conversely, 101. A man is
alole to receive wisdom up to the
third degree, but not love unless he
shuns evils as sins, and looks to the
Lord, 242.
Receptacles, 191, 223. The Lord
has created and formed with man two
receptacles and habitations of Himself,
the will and the understanding : the
will for His Divine Love, and the
understanding for His Divine Wisdom,
.358-361, 393, 410, 242.
Reception. ReceptionoftheDivine
Good and the Divine Truth is accord
ing to man's application of the laws
of order which are Divine truths, 57.
Recipients of life. Angels and
men are such, 4-6. Man is a recipient
in proportion as he is affected by those
things which are from God, and as he
thinks from that affection, 33. All
things in the created universe are
recipients of the Divine Love and the
Divine Wisdom of God Man, 55-60.
Reciprocity is necessary, in order
that there may be conjunction, 115,
170. , What causes reciprocity by
which comes conjunction with the
Lord, 116. Reciprocal conjunction of
love and wisdom ; of the will and
understanding ; of good and truth,
385, 410. These reciprocal conjunc
tions are from the love, 411.

Red corresponds to love, 380.
Beflection is a derivation of ¦wis
dom, or the understanding, 363.
Reformation and regeneration are
effected through the reception of love
and wisdom from the Lord, and then
through the opening of the interior
degrees of the mind in their order,
187, 263.
Regeneration. See Reformation.
To be regenerated is, from being
natural, to become spiritual, 425.
Relation. The general relation of
all things is to God, as the particular
relation is to man, 64. The relation
to man in oil things of the animal,
vegetable, and mineral kingdoms, in
general and in particular, 61 .
Religion. Those who have con
firmed the falsities of their religion,
continue in the same after their life in
the world, 268.
Repbe.><entation, angelic, of the
correspondence of the will and under
standing with the heart and the lungs,
376. Re.spiration. How effected, 176,
412. Man has a twofold respiration,
one of the spirit, the other of the
body ; on what they each depend, 412,
417. The respiration of the spu'it
in man flows into the respiration of
the body, and produces it, 390, 391 ;
there is a correspondence between
them, 390. These two respirations
are capable of being separated, and
also of being conjoined, 415, 417.
Thought produces respiration, 412.
Angels and spirits breathe equally
with men, 176, .391. The respirations
of the lungs correspond to the percep
tions and the thoughts which are of
the understanding, 420.
Resurrection. The Lord rose
again with the whole body, therein
differing from man, 221.
Return of all things to the Creator,
167-172. Revelation. Every man is taught
of the Divine precepts by others who
know them from religion, and he is
not taught by immediate revelation,
249. Ribs, their relation to the lungs,
403, 408.
Right. The right hand in the
Word signifies superior power, 220.
To be seated at the right hand of the
power and might of God, signifies to
have aU power, 221. In the angel
and in the man their right parts
correspond to love from which wisdom

272

INDEX.

comes, or to good from which truth
comes, 127, 384, 409.
Satan. The love of possessing the
goods of others by every bad art, is
called Satan, 273. Cuiming villanies
and devices are the Satanic crew, 273.
See Devil.
Scorpions. Whence their origin,
339, 341.
Seasons. The four seasons of the
year, in the Word, signify states of
the Church, 73.
See, to. An angel can see God
both -within himself and also without
himself, 130. No person -while he is
in evil can see good, but he who is in
good is able to see evil, 271. When
man thinks from wisdom he sees
things as it were in light, 95. Why
those who are in the one world cannot
sec those who are in the other world,
91. To see from effects alone, is to
see from fallacies, 187. Seeing is pre
dicated of the understanding, 363. •
Seed. The seed, which is from
the father, is the first receptacle of
life, but such » receptacle as it -was
with the father, 269. The production
of seeds was the first production from
the earths when they were still fresh,
312. In seeds there is an effort to
multiply and to fructify themselves
to infinity, and to eternity, 60. The
more seeds are looked into, the more
do wonders meet the eye, and in
teriorly they are more perfect accord
ing to discrete degrees, 201.
SBNSATioNSarenot things abstracted
from the organs of sensation, but they
are states of these organs which are
substances, 210. The sensations of
the various senses are ultimatelj'
derived from love and wisdom, 363.
Sense is caused when the substance
and form of the organ are effected, 41.
The affection of the substance and
form which causes sense is not any
thing separate from the subject, but
only causes a change in it, the subject
remaining the subject then as before
and afterwards, 41. The external
senses of the body communicate imme
diately through fibres with the brains,
and draw their sensitive and active life
therefrom, 365. All the senses of the
body derive their perception from the
perception of the mind, 406.
Sensual men are the lowest natural
men, who are not able to think above
the appearances and fallacies of the
bodily senses, 249.

Series. The one thing is from the
other in a triplicate series, 212. The
ultimate of each series is the complex
and continent of all the prior things,
215. The series and order of uses
can come from love and wisdom only,
46. Serpents, whence their origin, 339,
341. Sight is not possible except through
an atmosphere purer than air, 176.
Sight is in the eye which is the sub
ject and not in the place where the
objects are that a man sees ; sight is
an affection of the subject, 41. Sight
does not go out from the eye to the
object, but the image of the object
enters the eye, and affects its substance
and form, 41. Sight is not any vola
tile thing effluent from its organ, but
it is the organ considered in its sub
stance and form, which when it is
affected sense takes place, 41. The
sense of sight communicates immedi
ately through fibres with the brain,
and draws from it its sensitive and
active life, 365. The sight of the
eye is gross, 352. See Sense.
Similitude. See Likeness.
Simple, the, see what is good and
true more clearly than those ¦who
think themselves their superiors in
w-isdom, 361.
Simples are more perfect than com
posites, because they are more naked
and less covered o^¦er with substances
and matters devoid of life, 204. AU
that is simple, the more simple it is,
because it is more perfect, is more
beyond the range of destruc^tions, 204.
Were there not such an eminent per
fection ill simple things, neither man,
nor any animal, could possibly exist
and afterwards subsist from seed :
nor could the seeds of trees and shrubs
vegetate and bear fruit, 204.
¦ Singulars and the veriest singulars
are similar to the generals and the
largest generals in this that they are
forms of both kinds of degrees, 225,
222. Whence arises the distinction
of all the singulars from each other
and of all the veriest singulars, 226.
Sirens. Theirfantasticbeauty, 424.
Skin, the, with which man is en
compassed is the subject of touch, 41.
The substance and form of the skin
cause it to feel the things applied to
it, 41.
Sleep. In sleep, time does not
appear, 74. What becomes of effort
and forces in man during sleep, 219.

INDEX.

'.to

Sloane. Sir Hans, 344.
Small. There is nothing so small
that has not in it degrees of both
kinds, 223.
Smell. The sense of smell is in the
nostrils, and is an affection of the nos
trils caused by odoriferous particles
touching them, 41. The smell is not
any volatile thing effluent from its
organ, but is the organ regarded in its
substance and form, and when the
organ is affected sense takes place, 41.
The sense of smell communicates im
mediately through fibres with the
brains, and draws its sensitive and
active Ufe therefrom, 365. See Sense.
Smell, to, is predicated of percep
tion, 363.
Societies, in the universal heaven
are distinguished according to all the
differences of heavenly love, 141.
Angelic societies are innumerable,
and in the same order as the glands
of the brain, 366.
Soul, the, in its very esse is love
and ¦wisdom from tlie Lord v/ith man,
395, 398. Soul is not possible apart
from body, nor body apart from its
soul, 14. The soul of man is in a
spiritual body after it has cast oft' the
material coverings which it carried
about in the world, 14. Fruitless
researches of the learned into the
operations of the soul on the body,
3iJ4. How the soul acts on the body
and operates all things of it, 398-431.
Soul of beasts, 3-16. Soul, in the Word,
signifies the understanding, 383 ; also
the wisdom of the understancUng, 383.
Sound, the, which is articulated
into words all exists from the lungs
through the trachea and epiglottis,
382. The angels know a man's love
from the sound of his speech, his
wisdom from the articulation of the
sound, and his science from the sense
of the words, 280. Beasts utter
sounds suitable to the science of their
love, 255.
Sources. The sources of all things
of man's life are the Diviue Love aud
Divine Wisdom, 33.
South, in the Word, signifies wis
dom in light, 121. In the spiritual
world those who are in a higher
degree of wisdom dwell in the south,
121. Space is a property of nature, 69,
70. Space is in all and each of those
things which strike the eye, 7. In
the spiritual world appear spaces, but
they are only appearances, 7. Spaces

there are not settled as in the natural
world, but mutable according to the
states of life, 70. States of love cor
respond to space, 70. Space is in the
natural, but not iu the spiritual idea,
7, 111. To think of God from space
is to think from the extense of nature,
9. The Lord cannot advance through
spaces, but is present with every one
according to reception, I II. See
Time. Speaking by degrees, is abstract
speaking, 196.
Speech, see Language.
Sphere, surrounding, 291. Every
one in the spiritual world is surrounded
by a spliere consisting of substances
set free aud separated from his body,
293. A sphere wells forth also from
all things which appear in that world,
293. The sphere of affections and
therefore ot thoughts which encom
passes each angel, manifests his pre
sence to others far and near, 291.
•Spiders. Their origin, 339.
Spiral. The contraction of the
spiritual degree is like the twisting
back of a spire against its former
fluxion, 2,54, 263.
Spirit. Man after death during
the state of preparation, is called a
spirit, au angelic spirit if he is pre
paring for heaven, an infei-nal spirit
if he is preparmg for hell, 140. In
the Word, spirit signifies the under
standing and the wisdom of the under
standing, 383. Corporeal spirits, 424.
Animal spirit, ¦w-hat it is, 423. .
Spirit, the Holy, is the Divine
proceeding from the Lord, 149. The
Holy Spirit is the Lord, and not a
separate person in the Godhead, 593.
In the Word, the Holy Spirit, and
Spirit of God signify the Divine Wis
dom, and tlience the Divine Truth,
383, 149, from which man has enlight
enment, 383, 149.
Spiritual. The heat aud light
which proceed from the Lord as a sim
are called the Spiritual, 100. The
spiritual principle flows down from
its sun, through three degrees aU the
way to the ultimates of nature, 345.
The spiritual ultimate, or spiritual nat
ural can be separated from its higher
degrees, 345. The spiritual ultimate
separate from the higher degree
operates on the earth evil uses, 345.
The spiritual drives nature to act, as
the living thing drives the dead thing,
340. It produces the forms of veget
ables and animals, and packs them

274.

IXDEX.

with nia,tteis out of the grciiud to
give them fixation aud constancy, 340.
Ihe spiritual gives the soul, and the
material the body, 343. What the
spiritual, and what the natural m.an
is, 250, 251. All things which arc
spiritual, are snb.stances and not
abstract things ; they do not e;,ist
outside subjects which are substances,
but are states of subjects or sub
stances, 209.
Spiritual Fire. That spiritual
fiery thing which appears before the
angels as a sun, is the first proceeding
from the love and wisdom of the Lord,
97. Spleen. By feeling alone man
does not know anything of the spleen,
Spring, in the ^Vord, signifies the
first st.ate of the Church, 73. There
is a perpetual spring in all the angelic
heavens, 105. Spring corresponds to
a .'-tate of peace, 105.
State is predicated of love, of life,
of wisdom, of the affections, of the
joys which are thence derived, and in
general, of good and truth, 7. In an
gelic ideas of thought, instead of space
and time, there are states of life ; in- j
stead of spaces, things which relate 1 j ;
states of love, and instead of times, \
things which relate to states ot \vi,^-
dom, 70. The state of peace corres
ponds to spring-time on earth, 105.
Living and dead states, 161.
.Stejis or Trunks, in the forms of
the vegetable kingdom, ais their ulti
mates, 314. Steins clothed w ith layei'S
of bark represent the globe clothed
with eartlis, 314.
Stern um. Its relation to the lungs,
408. Stomach. By feeling alone man
docs not know aaything of the innu
merable things which compose his
stomach, 22. In what way the
stomach is connected with the lujags,
408. Stones. Their composition, 190,
192, 207. There ai-e in them degrees
of both kinds, 225. The more they
are looked into the more do wonders
meet the eye, and they are interiorly
more perfect according to discrete
degrees, 201. A wave of effluvia is
continually flowing forth from stones.,
293. Striata, Corpora, 366.
Structure of the lungs, 405, 412,
417, Subject, a, is something which

e:.ibtLi Hub[,tantially, 373. Kvery sub
ject is a recipient, 170. .Subjeutb
which can be recipients of tho Divine
Love and Wisdom as of themseh-es,
are men, 170. Thj'.t which men j'cr-
ccive outside of a subject as flying and
floating is onlj' the appearance of iJie
state ot tho subject iu itself, 40, 41.
ScBSLSTENCE, the, of the univei'sc
and of all things belonging to it is
from the spiritual suu, 162, 153. Sub
sistence is perpetual existence, 152.
Substance. Tho substance which
is substance m itself is one and single,
197, 300. Substance in itself is the
Divine Love, 44-46. All things have
been created out of a substance which
is substance in itself. 283. Spiritual
substances become substances at rest,
and in the natural ¦a-orld fixed sub
stances, 302. Substances of which
the earths consist, 305, 3i;6, 210.
Spiritual and natural substances of
which the natural mind consists, 257,
388. Organic substances which aie
the receptacles and dwellings of the
thoughts and affections in the brains,
191, 192, 197. .Substance is not pos
sible apart from fonn, 209, 229. Sub
stance and form, 41.
Substantiate or Composite things
do not arise out of a substance to
simple that it is Uftt a form from ]ebr:t-L'
forms ; such a substance being pic-
auniably accumulated into masses, 221'.
SiTFFOCATiON and Swooning. State
of t'.ie heart and lungs during suftbta-
ti«ii and in swt ous, 407.
Summer, in the AVord signifies n
state of fulness of the Cliuich, 73.
Sun. There are two suns through
which all things have been created by
the Lord, the sun of the spiritual
world aud the sun of the natural
-world, 153. The spiritual sun is uot
the Lord Himself, but is the Divine
Lo.ve and Wisdom proceeding from
Him, 86, 93, 97, 290, 291, 15I-1£6.
The sun of the natural world is puie
fire from -w'hich the all of life has been
abstracted ; but the sua of the spirit
ual world is fire in which there is
Divine life, 89, 157. The spiritual
sun is the only substance from whieh
all things are, 300. It appears in
heaven in a middle altitude, 103-107.
In the Word the sun signifies the
Lord as to Divine Love and Divine
Wisdom together, 98. See the Con
tents, Part 2.
Superior, see Hhjher.
Supreme, see Hiiihrst.

LXDEX.

SuKEOUNDiNGS. Each particular
thing in the spiritual world is envi
roned by the like of that which it has
inside it, 293.
Swammerdam, 351.
Swedenborg. The sight of his
spirit was opened, that he might see
those things wliich are in the spiritual
world, and afterv/ards describe that
world, 85, 355. He saw the Lord as
a sun, 131, and an entire society of
heaven as one mau-augel, 79. He
was elevated to the angels into heaven,
and was then in the spirit outside the
body, 391, 394.
Swine, whence their origin, 339.
Systole. The motions of the heart,
its systole and diastole change and
A-ary according to the affections of
each man's love, 378.
Taste. Taste is an affection of the
substance and form which belong to
the tongue ; the tongue is the sub
ject, 41. Taste is not any volatile
thing effluent from its organ, but is
the organ itself regarded in its sub
stance and form, and when the organ
is affected sense takes place, 41. The
sense of taste communicates imme
diately by fibres with the brains, and
draws its sensitive and active life
therefrom, 365. See Sense. Tasting
is predicated of perception, 363.
Tendons. Vvhence their origin,
304 Think, to, from causes and ends
is the mark of higher wisdom, but to
think of these is the mark of lower
wisdom, 202. To think trom ends is
the way of wisdom ; to think from
causes the way of intelligence ; and
to think from effects the way of
science, 202. Thinking sensually and
materially, is thinking in nature from
nature, and not above nature, 351.
Thorax, 403.
Thought is not possible except by
means of an atmosphere purer than
the atmosphere of the natural world,
176. Thought is nothing else than
internal sight, 404. It is a derivation
of wisdom and the understanding,
303. Iranost thought, which is the
perception of ends, is the first eff'ect of
life, 2. All thoughts with man arise
from the Divine Wisdom, 33. Affec
tions and thoughts are substances and
forms, and not entities abstracted from
a real and actual substance aud form,
42, 316. Spiritual thought has no
thing in common with natural thought.

163. Thought from the eye closes up
the understanding, but thought from
the understanding opens the eye, 46.
The affection which is of love pro
duces thought, and thought produces
respiration, 412. Thought flows into
the lungs, and through the lungs into
speech, 391. Thought corresponds to
the respiration of the lungs, 383.
See Affection,
Tigers. Whence their origin, 339.
Time is proper to nature, 69, 73,
161. Measures ot time, 73. In the
spiritual world the progressions of
life appear in time, but since state
there detennines time, time is only an
appearance, 73. Times in the spiritual
world are not settled as in tlie natural
world, but are mutable according to
the states of life, 70. States of wis
dom have relation to time, 70. Time
there is notliing else than qmility of
state, 73. It makes one with thought
from afl'ection, 74. .See Spare,
Tongue. The appearance is that
the tongue tastes, but the understand
ing tastes by virtue its perception,
363. By feeling alone man does n<it
know anything of the innumerable
things iu his tongue, 22. Tlie more
it is looked into the more do wonders
meet the eye, and it is interiorly more
perfect according to eliscrete 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 subject, 41. This sense is
merely an affection of the subject
from the things applied, 41. The
sense of touch communicates immedi
ately through fibres with the brains,
and draws its sensitive and active life
therefrom, 365. See Setise. Touch
ing with the hand signifies communi
cating, 220.
Trachea, 382, 408.
Transmission of the love of evil
from parents to their offspring, 269.
Transparent forms of the mind by
birth, 245, 255. They transmit spirit
ual light as the crystal transmits
natural light, 245.
Trees and Shrubs. How they are
produced, 346. There are in them
degrees of both kinds, 225. A wave
of effluvia is continually flowing forth
out of them, 293.
Trine. In everything of which
any thing can be predicated there is
that trine which is called end, cause,
and effect, 209, 1,54, 187-172, 296-301.

276

INDEX.

Trinity, the, in the Lord is named
Father, Son, and Holy Spirit ; the
Divine, the source of all is named the
Father ; the Divine Human the Son ;
and the proceeding Divme, the Holy
Spirit, 146.
Truth. All that proceeds from
wisdom is called truth, 31. The
truth is no other thing than the form
of the affection which is of love, 411.
Truth is of the understanding, 406,
410. All traths are of spiritual light,
253. Truths, apparent, are appearances
according to -which every one may
think and speak ; but when they are
accepted for real truths, then apparent
truths become falsities and fallacies,
108. Turn, to. The angels constantly
turn their faces to the Lord, 129-134.
AU their iuteriors both of the mind and
the body are turned to the Lord as a
sun, 135-139. Every spirit whatever
his quality turns towards his ruling
love, 140-145.
T^YRE, in the Word, signifies the
Church as to cognitions of good and
truth, 325.
Ultimate, the, of each series,
namely use, action, work, and exer
cise, is the complement and continent
of all the prior things, 215. Every
ultimate thing consists of prior things,
and these of their primes, 208. Every
ultimate thing is covered round and
thereby distinguished from its prior
things, 278. In every ultimate there
are discrete degrees in simultaneous
order, 207, 208. The degrees of
altitude are in fulness and in power
in their ultimate degree, 217-221.
The spiritual ultimate separated from
its higher degree produces evil uses,
345. All things ot the mineral kmg-
dom are ultimate or last things, 65.
Understanding, the, is the recep
tacle of wisdom, 360 ; and of intelli
gence, 430. It has an organic form,
or a form organized out of the purest
substances, 373. It is the light by
which the love sees, 406, 96. it can
be in spiritual light, though the will
is not in spiritual heat, 244. It does
not lead the will, but simply teaches
and shows it the way, 244. It does
not conjoin itself to the will, but the
wiU conjoins itself to the under
standing, 410. It corresponds to
the lungs, 382-384. See Will and
Tliought.

Union of love with wisdom, and of
wisdom ¦K'ith love, 35-37 ; of spiritual
heat with spiritual light, and con
versely, 99. Reciprocal union causes
oneness, 35.
Unition into one, whence it is, 15.
Universal, the, of all things is
love and wisdom, 28.
Universe, the, in general is distin
guished into two worlds, the spiritual
and the natural, 163. The miiverse
regarded as to uses, is the image of
God, 64, 169. AU things in the uni
verse are recipients of the Divine
Love and the Di-vine Wisdom of God-
Man, 55. All things which exist in
the universe have a correspondence
with all things of man, 52. See the
Contents, Part 4.
Ureters. Why they are in pairs,
384. Uses. Those things which by crea
tion in order are from the Lord, are
uses, 298, 307, 316, 335, 336. AU
uses as ends of creo.tion, are in forms,
307. Use is like a soul, and the form
of use is like a body, 310. Use has
relation to good and i^ts form to truth,
409. All uses are produced by the
Lord out of ultimate things, 310. AU
the uses in the created universe corre
sponds to the uses in man, 298. Evil
uses have not been created by the
Lord, but they originated together
with hell, 336-348. AU things that
are evil uses are in hell, and all the
things that are good uses are in
heaven, 339. All the goods which
exist in act are called good uses, and
all the evils which exist in act are
called evU uses, 336. How man may
know whether the uses he does are
spiritual or merely natural, 426. To
do uses, is to act sincerely, uprightly,
justly and faithfully in the work
proper to the calling of each, 431.
See 65-68 ; and the aonteiit.% Part 4.
V.u UFM is nothing, 373, 299. Con
versation of angels A\-ith Newton on the
subject of vacuum, 82.
^'.v iiiETY. Whence are the varieties
of all things in the created universe,
300, 155. Variety of generals, and
variety of particulars, 155. The
varieties of love are indefinitely great,
368. In the varieties of things there
is an image of the Infinite and Eternal,
318. Variety obscures, 228.
Vegetable Kingdom. The forms
of uses in that kingdom, 314. The
relation to man arising out of all

INDEX.

277

things of the vegetable kingdom, in
general and in particular, 61.
Vegetables. The forms of veget
ables whence they are, and how pro
duced, 340, 346, 351. Degrees of
both kinds are in them, 225. Wonders
presented by their production, 60, 61,
340. A wave of effluvia is continually
flowing forth from vegetables, 293.
Vegetations, how they are brought
about, 314.
Veins, 399, 400, 408, 420. Vena
Cava, 405, 412, 413, 415. Bronchial
veins, 405, 407, 413. Pulmonary
veins, 405, 407, 412, 413, 420. Veins
correspond to the affections, and in
the lungs to the affections of truth,
412, 420.
Ventricles of the heart, why there
are two, 384, 409. That on the right
corresponds to the good of truth, aud
that on the left to.tke truth of good,
384. Right ventricle, 405. Left ven
tricle, 401, 405, 420.
Vessels of the heart, 207, 399, 400,
412. The blood-vessels of the heart
in the lungs correspond to the affec
tions of truth, 405.
Viscera, 207, 370, 373, 370, 377,
384, 385, 40O, 401, 408, 410. Theii-
composition, 190. The more they are
looked into the more do wonders meet
the eye, and they are more perfect in
teriorly according to discrete degrees,
201. Visible Things, the, in the created
universe testify that nature has pro
duced nothing, and does produce
nothing, but that the Divine out of
itself and through the spiritual ¦world
produces aU things, 349-357.
Vivification. Why vivification is
said to be effected by the Spirit of
Jehovah, 100.
Waters are the middle forces, 178.
In the spiritual world there are waters
as in the natural world, but they are
spiritual, 173-178.
Ways in the spiritual world, 145.
Weeks, in the Word, signify states,
73. AVbst, in the Word, signifies love
towards the Lord decreasing, 121. In
the spiritual world those who are in a
lower degree of love are in the west,
121. Whole, the, exists from the parts,
and the parts subsist from the whole,
367. Will, the, is the receptacle of love,
360. The will is the whole man as to

the very form, 403. The wiU and
understaudiug are distinct from each
other, as love and wisdom, 361. They
are substance and form, und not
abstract things ; they do not exist
outside subjects which are substances,
but they are states of subjects, 209,
42. They are organic forms, or forms
organised out of the purest substances,
373. They have been so created that
they are distinctly two, but still they
make one in all operation and in all
sensation, 395-397. The will leads the
understanding, and causes it to act as
one with it, 244. The will corresponds
to the heart, 378. See the Contents,
Part 5.
Wind. Why man believes that the
soul or spirit is wind, or an airy some
what of the same nature as the breath
of the lungs, 383.
Winter, in the Word signifies the
end of the Church, 73.
V/iSDOM is the existere of life from
the esse, which is love, 14, 358, 368,
It is nothing else than tl)e image of
love, since love presents itself to be
seen and kno-wn in wisdom, 358. It
is from love, and is its form, 368. It
is the cause of which love is the end,
and use the effect, 241. It does not
produce love, but simply teaches how
man ought to live, and it shows the
way in which he ought to walk, 244.
Wisdom apart from love is like exis
tere apart from its esse ; it is like the
light of winter, 139. It is of wisdom
to do good from the affection of good,
428. See the Contents, Pari 5. See
also Love.
Wise. He who doeth is called a
wise man in the Word, 220. Man is
not to be judged by wisdom of speech,
but by his life, 418.
Wol-ves. Whence their origin, 339.
Womb. Formation of man in the
womb, 6, 365, 400. State of the
infant in the womb, 407, 410. In the
animal kingdom a body is formed out
of seed put into a womb or ovum, in
the vegetable kingdom seeds are the
beginnings, the earth is like the womb
or ovum, 316.
Wonderful things. By the won
derful things which every one sees in
nature, he may confirm himself in
favour of the Divine, if he will,
351-356. Wonderful things which
the instincts of animals present, 60.
Word, the. Why the Lord is
called the Word, 221. There are
three senses in the Word, according

278

INDEX.

to the three degrees, the celestial
sense, the spiritual sense, and the
natural sense, 221.
Word. A ¦word has in it sound,
articulation, and sense, 280. In every
single word of the Word there is a
spiritual something which is of the
Divine Wisdom, and a celestial whicli
is of tho Divive Love, 289.
Work. In every Divine work
there is a union of love and wisdom, 36.
Works. All things v/hicii are of the
three degrees of the natural mind are
included in works, 277-281. From the
works of a man we judge of the
thought of his wiU, 215. AU things
of charity and faith lie in works, 214,
215, 220. Hence it is that in the
'NVord works arc so often commanded,
215, 220.
World. There are two worlds, the
spiritual aud the natural, S3, Ki.'i.
Similar in external a^jpearance, as to
their internal complexion they are
entirely dissimilar, 163, 173. They
are perfectly distinct, and communi
cate only by correspondences, 83. In
the spiritual world there are all things
which exist in the natural world in its
three kingdoms, 52, ,321. All these
things are correspondences, and exist

according to the affections and deriv
ative thoughts of the angels, 322.
The spiritual world is where man is,
and in no way far from him, 92. Every
man as to the interiors of his mind is
in the sp^ritua,l world in the midst of
angels and spirits there, 92. The spiri
tual world means heaven and hell, 339 ;
and also the world of spirits, 140.
AVoHLD OF Spirits, the, is in the
middle between heaven and hell, 140.
Every man after deatli comes first into
this world, which forms a part of the
spiritual world, 140.
WoRM.s, noxious, whence their
origin, 341, 342, 339. Marvellous
metamorphosis of wonns, 354. Silk
worms, 61; 356.
AVrite, to. Why there are some
persons who can think well, and speak
v/ell, but cannot write well, 361.
Wkitisg. There is nothing of
spiritual TVTiting like natural ¦writing ;
exce-pting the letters, each of which
contains an entire meaning, 295.
These two writings communicate only
by correspondences, 300.
Zenith. Why in the spiritual world
the ,,iiii l;c^•er apiiears in the zenith,
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