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ANGELIC WISDOM

CONCERNING

The Divine Love and the
Divine

Y
r,

v

*

Wisdom

EMANUEL SWEDENBORG
OKIiilNAlJ.V

rUBLlSHKD IN LATIN AT AMSTERDAM 1763

NEW YORK
AMERICAN SWEDENBORG PRINTING AND PUBLISHING
SOCIETY
3

WEST TWENTY-NINTH STREET
1912

5

\

"^c-e
~-

JJart JFitst.

LOVE IS THE LIFE OF MAN (n. l). GOD ALONE, CONSEQUENTLY THE LORD, IS LOVE ITSELF; BECAUSE HB IS LOT ITSELF, AND ANGELS AND MEN ARE RECIPIENTS OF LIFE (n. 4). THE DIVINE is NOT IN SPACE (n. 7). GOD is VERY MAN (n. n). IN GOD-MAN JEsss AND EXISTBRB ARE ONE DISTINCTLY (n. 14). IN GOD-MAN INFINITE THINGS ARE ONE DISTINCTLY (n. 17). THERE is ONE GOD-MAN, FROM WHOM ALL THINGS ARE (n. 23). ESSENCE ITSELF is LOVE AND WISDOM (n. 28). DIVINE LOVE is OF DIVINE WISDOM, AND DIVINE WISDOM is OF DIVINI LOVE (n. 34). ^ DIVINE LOVE AND DIVINE WISDOM ARE SUBSTANCE AND ARE FORM (n. 40). DIVINE Q ui v ir LOVE AND DIVINE WISDOM ARE SUBSTANCE AND FORM IN ITSELF, THUS THE VERY AND THE ONLY (n. 44). -J5 DIVINE LOVE AND DIVINE WISDOM MUST NECESSARILY BE AND HAVE EXISTENCE IN OTHERS CREATED BY ITSELF (n. 47). THINGS IN THE UNIVERSE ARE CREATIONS FROM THE DIVINE LOVE AND THE DIVINE WISDOM OF GOD-MAN (n. 52). P$ ,-ALL THINGS IN THE CREATED UNIVERSE ARE RECIPIENTS OF THE DIVINE LOVE AND THE DIVINE WISDOM OF GOD-MAN (n. 55).

3
O

Aj.T.

ALL CREATED THINGS HAVE RELATION IN AN IMAGE TO MAN

(n. 6l).

IEXTHE USES OF AIJL CREATED THINGS ASCEND BY DEGREES FROM OUTMOST THINGS Tf MAN, AND THROUGH MAN TO GOD THE CREATOR, FROM \.

WHOM TBSY ARE

(n. 65).
(n. 69).

J THE
-

FROM SPACE, FILLS ALL SPACES OF THE UNIVERSE THE DIVINE is IN ALL TIME, APART FROM TIME (n. 73). DIVINE IN THINGS GREATEST AND LEAST IS THE SAME (n. 77).
DIVINE, APART

flart Qetoritt.
'

DlVINF LOV SUN (n.

AND DIVINE WISDOM APPEAR
83).

IN

THE SPIRITUAL WORLD AS A

OF THE SUN THAT HAS EXISTENCE FROM DIVINE LOVE AND DIVINE WISDOM, HEAT AND LIGHT GO FORTH (n. 89). THE SUN OF THE SPIRITUAL WORLD IS NOT GOD, IT IS A PROCEEDING FROM THE DIVINE LOVE AND DIVINE WISDOM OF GOD-MAN; so ALSO ARE THE HEAT AND LIGHT FROM THAT SUN (n. 93). SPIRITUAL HEAT AND LIGHT, BY THEIR PROCEEDING FROM THE LORD AS A SUN, MAKE ONE, JUST AS HIS DIVINE LOVE AND DIVINE WISDOM MAKE ONE (n. 99).

258696

IV

CONTENTS

THE SUN OF THE SPIRITUAL WORLD APPEARS AT A MIDDLE ALTITUDE, FAR OFF FROM THE ANGELS, LIKE THE SUN OF THE NATURAL WORLD FROM MEN (n. 103). THE DISTANCE BETWEEN THE SUN AND THE ANGELS IN THE SPIRITUAL WORLD IS AN APPEARANCE ACCORDING TO RECEPTION BY THEM OF DIVINE LOVE AND DIVINE WISDOM (n. 108). ANGELS ARE IN THE LORD, AND THE LORD IN THEM; AND BECAUSE ANGELS ARE RECIPIENTS, THE LORD ALONE IS HEAVEN (n. 113). IN THE SPIRITUAL WORLD THE EAST IS WHERE THE LORD APPEARS AS A SUN, AND FROM THAT THE OTHER QUARTERS ARE DETERMINED (n. 119). THE QUARTERS IN THE SPIRITUAL WORLD ARE NOT FROM THE LORD AS A SUN, BUT FROM THE ANGELS ACCORDING TO RECEPTION (n. 124). ANGELS TURN THEIR FACES CONSTANTLY TO THE LORD AS A SUN, AND THUS HAVE THE SOUTH TO THE RIGHT, THE NORTH TO THE LEFT, AND THE WEST BEHIND THEM (n. 129). ALL INTERIOR THINGS OF THE ANGELS, BOTH OF MIND AND BODY, ARE TURNED TO THE LORD AS A SUN (n. 135). EVERY SPIRIT, WHATEVER HIS QUALITY, TURNS IN LIKE MANNER TO HIS
RULING LOVE (n. 140). DIVINE LOVE AND DIVINE WISDOM PROCEEDING FROM THE LORD AS A SUN, AND PRODUCING HEAT AND LIGHT IN HEAVEN, ARE THE PROCEEDING DIVINE, WHICH is THE HOLY SPIRIT (n. 146). THE LORD CREATED THE UNIVERSE AND ALL THINGS THEREOF BY MEANS OF THE SUN WHICH IS THE FIRST PROCEEDING OF DIVINE LOVE AND DIVINE WISDOM (n. 151). THE SUN OF THE NATURAL WORLD IS PURE FIRE, CONSEQUENTLY DEAD; NATURE ALSO IS DEAD, BECAUSE IT DERIVES ITS ORIGIN FROM THAI SUN (n. 157). WITHOUT A DOUBLE SUN, ONE LIVING AND THE OTHER DEAD, NO CREATION
is

POSSIBLE

(n. 163).

THE END OF CREATION HAS
BE CONJUNCTION

EXISTENCE IN OUTMOSTS, WHICH END IS THAT ALL THINGS MAY RETURN TO THE CREATOR AND THAT THERE MAY
(n. 167).

|Jart

THE SPIRITUAL WORLD THERE ARE ATMOSPHERES, WATERS, AND EARTHS, JUST AS IN THE NATURAL WORLD; ONLY THE FORMER ARE SPIRITUAL, WHILE THE LATTER ARE NATURAL (n. 173). THERE ARE DEGREES OF LOVE AND WISDOM, CONSEQUENTLY DEGREES OF HEAT AND LIGHT, ALSO DEGREES OF ATMOSPHERES (n. 179). DEGREES ARE OF A TWO-FOLD KIND, DEGREES OF HEIGHT AND DEGREES OF BREADTH (n. 184). DEGREES OF HEIGHT ARE HOMOGENEOUS, AND ONE is FROM THE OTHER IN SUCCESSION, LIKE END, CAUSE, AND EFFECT (n. 189). THE FIRST DEGREE IS THE ALL IN EVERY THING OF THE SUBSEQUENT
IN

DEGREES

(n 195).

ALL PERFECTIONS INCRFASE AND ASCEND ALONG WITH DEGREES AND ACCORDING TO THKM (n. 199). IN SUCCESSIVE ORDER THE FIRST DEGREE MAKES THE HIGHEST, AND THE THIRD THE LOWEST BUT IN SIMULTANEOUS ORDER THE FIRST DEGREE MAKES THE INNERMOST, AND THE THIRD THE OUTERMOST (n. 205). THK OUTMOST DEGREE is THE COMPLEX, CONTAINANT AND BASE OF THE
;

PRIOR DEGREES

(n. 209).

CONTENTS.
THE DEGREES OF HEIGHT ARE

1

THE LORD AND THE LORD IN MAN (n. 236). SPIRITUAL LIGHT FLOWS IN WITH MAN THROUGH THREE DEGREES, BUT NOT SPIRITUAL HEAT, EXCEPT SO FAR AS ONE SHUNS EVILS AS SINS AND LOOKS TO THE LORD (n. 242). UNLESS THE HIGHER DEGREE, WHICH is THE SPIRITUAL, is OPENED IN MAN, HE BECOMES NATURAL AND SENSUAL (n. 248).
IN
(i.)
(ii.)

IN FULNESS AND IN POWER IN THEIR OUTMOST DEGREE (n. 217). THERE ARE DEGREES OF BOTH KINDS IN THE GREATEST AND IN THE LEAST OF ALL CREATED THINGS (n. 222). (N THE LORD THE THREE DEGREES OF HEIGHT ARE INFINITE AND UNCREATE, BUT IN MAN THEY ARE FINITE AND CREATED (n. 230). FHESE THREE DEGREES OF HEIGHT ARE IN EVERY MAN FROM BIRTH, AND CAN BE OPENED SUCCESSIVELY AND, AS THEY ARE OPENED, MAN IS
;

What

the natural man is, and what the spiritual man (n. 251). The character of the natural man in whom the spiritual degree

it

(iii.)

(iv.)

The character of the natural man in whom the spiritual degree is not opened and yet not closed (n. 253). The character of the natural man in whom the spiritual degret
Lastly,

opened

(n. 252).

(v.)

wholly closed (n. 254). The nature of the difference between the merely natural and the life of a beast (n. 255).
is

life

of a man

fHE NATURAL DEGREE OF THE HUMAN MIND REGARDED lr* '-^TI-T.F is CONDEGREES TINUOUS, BUT BY CORRESPONDENCE WITH THE TWO H IT APPEARS WHEN IT IS ELEVATED AS IF IT WERE DlSCiv^x^ (n. 256). THE NATURAL MIND, SINCE IT IS THE COVERING AND CONTAINANT OF THE HIGHER DEGREES OF THE HUMAN MIND, IS REACTIVE; AND IF THE HIGHER DEGREES ARE NOT OPENED IT ACTS AGAINST THEM, BUT IF THEY ARE OPENED IT ACTS WITH THEM (n. 260). fHE ORIGIN OF EVIL IS FROM THE ABUSE OF THE CAPACITIES PROPER TO MAN, THAT ARE CALLED RATIONALITY AND FREEDOM (n. 264). a good man enjoys these two capacities (i.) A bad man equally with
(ii.)

A bad man misuses these capacities to confirm evils andfalsities, but
a good man uses them to confirm goods and truths (n. 267). Evils and falsities confirmed in man are permanent, and come to be of his love and life (n. 268). Such things as have come to be of the love, and consequently of the life, are engendered in offspring (n. 269). All evils and theirfalsities, both engendered and acquired, have their seat in the natural mind (n. 270).

(n. 266).

(iii.)

(iv.)

( v.)

EVILS

AND FALSITIES ARE IN EVERY RESPECT OPPOSED TO GOODS AND TRUTHS, BECAUSE EVILS AND FALSITIES ARE DIABOLICAL AND INFERNAL, WHILE GOODS AND TRUTHS ARE DIVINE AND HEAVENLY (n. 271) The natural mind that is in evils and their falsities is a form ana (i.)
(ii.)

image of hell (n. 273). The natural mind that is a form or image of hell descends through

(iii.)

The three degrees of

(iv.)

three degrees (n. 274). the natural mind that is a form and image oj hell, are opposite to the three degrees of the spiritual mind that is a form and image of heaven (n. 275). The natural mind that is a hell is in complete opposition to tkt spiritual mind that is a heaven (n. 276).

\LL THINGS OF THE THREE DEGREES OF THE NATURAL MIND ARE INCLUDED IN THE DEEDS THAT ARE DONE BY THE ACTS OF THE BODY
(n. 277).

CONTENTS.

JJarl iFonrtl).

THE LORD FROM ETERNITY, WHO is JEHOVAII, CREATED THE UNIVERSE AND ALL THINGS THEREOF FROM HIMSELF, AND NOT FROM NOTHING
(n. 282).

THE LORD FROM
(n. 285).

ETERNITY, THAT is, JEHOVAH, COULD NOT HAVE CREATED THE UNIVERSE AND ALL THINGS THEREOF UNLESS HE WERE A MAN

ETERNITY, THAT is, JEHOVAH, BROUGHT FORTH FROM HIMSELF THE SUN OF THE SPIRITUAL WORLD, AND FROM THAT CREATED THE UNIVERSE, AND ALL THINGS THEREOF (n. 290). THERE ARE IN THE LORD THREE THINGS THAT ARE THE LORD, -HE DIVINE OF LOVE, THE DIVINE OF WISDOM, AND THE DIVINE OF USE; AND THESE THREE ARE PRESENTED IN APPEARANCE OUTSIDE OF THE SUN OF THE SPIRITUAL WORLD, THE DIVINE OF LOVE BY HEAT, THE DIVINE OF WISDOM BY LIGHT, AND THE DIVINE OF USE BY THE ATMOSPHERE WHICH IS THEIR CONTAINANT (n. 296). THE ATMOSPHERES, OF WHICH THERE ARE THREE BOTH IN THE SPIRITUAL AND IN THE NATURAL WORLD, IN THEIR OUTMOSTS CLOSE INTO SUCH SUBSTANCES AND MATTERS AS ARE ON THE EARTH (n. 302). IN THE SUBSTANCES AND MATTERS OF WHICH THE EARTH IS FORMED THERE IS NOTHING OF THE DIVINE IN ITSELF, BUT STILL THEY ARE FROM

THE LORD FROM

ALL

USES,

THE DIVINE IN ITSELF (n. 305). WHICH ARE ENDS OF CREATION, ARE IN FORMS, WHICH FORMS THEY TAKE FROM SUCH SUBSTANCES AND MATTERS AS ARE ON THE EARTH (n. 307).
(i.)

In earths there is a conatus to produce uses in forms, that

is,

forms

(ii.)

(iii.)

(ir.)

of uses (n. 310.) In all forms of uses there In all forms of uses there In all forms of uses there not (n. 318).

an image of creation (n. 313). is an image of man (n. 317). is an image of the Infinite and the Etcr*
is

ALL THINGS OF THE CREATED UNIVERSE, VIEWED IN REFERENCE TO USES, REPRESENT MAN IN AN IMAGE AND THIS PROVES THAT GOD IS MAN
;

(n. 319).

ALL THINGS CREATED FROM THE LORD ARE USES THEY ARE USES IN THE ORDER, DEGREE, AND RESPECT IN WHICH THEY HAVE RELATION TO MAN, AND THROUGH MAN TO THE LORD, FROM WHOM [THEY ARE]
;

(n. 327).

Uses for sustaining the body (n. 331). Uses for perfecting the rational (n. 332). Uses for receiving the spiritualfrom the

Lord (n.

333).

EVIL USES WERE NOT CREATED BY THE LORD, BUT ORIGINATED TOGETHER

WITH HELL (n. 336). (L) What is meant by evil uses
(ii.)

on the earth

All things that are evil uses are in good uses are in heaven (n. 339).

(n. 338).

hell,

and

all things that art

(Hi.)

(tv.)

There is unceasing influx out of the spiritual world into the natural -world (n. 340). Those things that are evil uses are effected by the operation of influx from hell, wherever there are such things as correspond
thereto (n. 341). is effected by the lowest spiritual separatedfrom what is above ( n - 345). There are two forms into which the operation by influx place, the vegetable and the animal form (n. 346).

(r.)

This

*

(n.)

such it is in the whole (n. CALLED WILL AND UNDERSTANDING. The conjunction of man's spirit with his body is by means of the (Tii. (iv. . 402). as well as to love and wisdom. such is the wisdom. 365). 371).) All things of the mind have and all things of the body (n.) correspondence of his will and understanding with his heart and lungs.) the heart and lungs.) (ii. fiiU The will corresponds to the heart (n. (Jr. (I. and the spirit is the man. 390). may be disclosed (n. consequently such is the man (n. AND THEREFROM IN THE BODY.) By means and (v. 372). IN THE WHOLE AND IN EVERY . and in its Such as derivatives in the body (n. 368). WILL AND UNDERSTANDING. life is in its first principles. and their separation is from non-correspondence (i. JJart ifttj. TWO RECEPTACLES AND HABITATIONS FO* HIMSELF. Love or the will strives unceasingly toward the human form Ltve or (Hi. THEREFORE ABOUT THE SOUL OF MAN (n. to the heart and lungs (n. 378). PRODUCES ALL THINGS (n. wife. 349). 347).) and in every part (ir. OUT OF ITSELF AND THROUGH THE SPIRITUAL WORLD. make the very life of man (n.) Lrve or the -will prepares a house or bridal bed for its future which is wisdom or the understanding (n.) ' Love or the will is man's very life (n.i The understanding corresponds to the lungs (n. 401).E IS A CORRESPONDENCE OF THE WILL WITH THE HEART. 362). 386). 399). and will and understanding therefrom. F&OM THE CORRESPONDENCE OF THE HEART WITH THE WILL AND OK THE LUNGS WITH THE UNDERSTANDING. 382).) in all things of that form (n. is. (ii. (v. IN THE WHOLE AND IN EVERY PART OF THEM.) Such as the love of first principles life is in the whole from every part. Each of these V11 forms is endowed.) is an external by means of which the mind or spirit feels and acls in the world (n.CONTENTS. relation to the will and understanding. ARE IN THE BRAINS. There is a correspondence of the will and understanding with (ii. OR ABOUT LOVE AND WISDOM. 374). 366). the will is unable to effect anything by its human form without a marriage with wisdom or the understanding (n. EVERYTHING MAY BE KNOWN THAI CAN BE KNOWN ABOUT THE WILL AND UNDERSTANDING. The life of man in its first principles it in the brains. ARE CREATED AND FORMED BY THE LORD IN MAN THE WILL FOR His DIVINE LOVE. 363). 394). AND THE UNDERSTANDING FOR His DIVINE WISDOM (n. 400). 367). FHM. WHICH ARE THE RECEPTACLES OF LOVE AND WISDOM. Man's mind is his spirit. AND OF THE UNDERSTANDING WITH THE LUNGS (n.) By means of this correspondence many arcana relating to the will and understanding.) Love and wisdom. BUT THAT THE DIVINE. while it exists. 358). THB VISIBLE THINGS IN THE CREATED UNIVERSE BEAK WITNESS THAT NATURE HAS PRODUCED AND DOES PRODUCE NOTHING. while the body (vi. (iii. vnth means J propagation (n. in every part from the whole (n. consequently a correspondence of all things of the mind with all things of the body (n. PART OF (i.) IT (n. 385).

(ix. and corporeal (n. 410). 404).) Love or the will does nothing except in conjunction with wisdom or the understanding (n. (xxi. that it may act as one with itself (n.) conjoined to it (n. or the understanding.) Love or the will conjoins itself to wisdom or the understanding. from the potency given to it by love or the will. Through these three conjunctions love or the will is in its sensitive life and in its active life (n. 419).) (xrfl. can be elevated and can receive such things as art of light out of heaven. becomes natural. its consort. 424). Love or the will is defiled in the understanding and ty it. (xti.) It is the same with charity and faith and their conjunction as with the will and understanding and their conjunction (n. that aft conjointly with wisdom or the understanding (n. if they art elevated together (n. 409). from its elevation. become* spiritual and celestial (n. from which springs thought (n. 425). and perceive them (n.) After the nuptials. (xix.) Love or the will (xviii. and natural and sensual love is love of the world and love of self (a.) from which springs perception of truth (n.) WHAT HAN'S BEGINNING is FROM CONCEPTION (n. 426). 413). and the capacity U act called freedom still remain (n. (XT.V1U Love or it CONTENTS. 437).) may the will prepares all things in its own human form. 406). (zir. 414). (xvi. 43)(ri. . sensual.) The capacity to understand called rationality.) Othemoise love or the will draws down wisdom. (v. from which springs an affeftionfor truth (n. (Tiii. Love. when defiled in the understanding and by it. 404). 408). and causes wisdom or the understanding to be reciprocally (xtii. (xx.) (vil. 421). (xxii. provided it loves wisdom. 432). the understanding. Love or the will introduces wisdom or the understanding into all things of its house (n.) (xl. when purified by wisdom in the understanding.) (x. if they are not elevated together (n.) Love or the will can in like manner be elevated and can receive such things as are of heat out of heaven. the first conjunction is through an affection for knowing. 422).) is purified in the understanding. Wisdom or 416). 404).) Spiritual and celestial love is love towards the neighbor and love to the Lord . in that degree (n. The second conjunction is through an affection for understanding. The third conjunction is through an affection for seeing truth. Love.

one loves this or that thing. his fellow-citizens. to form to himself any idea of thought about it. He knows that there is such a thing as love from common speech. and action thing. Man knows that there is such a thing as love. And because one is unable. or intercourse with others. 2* Also. only the common life of his whole body. what the life of man is. and subjects love their king. What is actually the first effe6l of life is inmost thought. as when it is said. which . and not from any knowledge that love is the life of man. and conversely also. can you think anyDo not thought. hearing. If this is not known. this or that one loves his country. but also the life of all their particulars. and the common life of all his thoughts. or that it is merely something flowing in from sight. touch. : that man's life is only feeling and acling. also exterior and more exterior. he loves me. a husband loves his wife. This a man of discernment can perceive when it is said If you remove the affection which is from love. and thus affectHe is wholly unaware that love is his very life not ing him. . and likewise of things abstracted from person. his neighbor. Thought is here said to be the first effect of life. he says either that it is not anything. as when it is said. yet there is thought which is .f LOVE IS THE LIFE OF MAN. speech. but he does not know what love is. a king loves his subjects. no one knows unless he knows that it is love. hardly anybody knows what love is. interior and more interior. But although the word love is so universally used. when he reflects upon it. and another that it is only thinking when yet the first effecl: of life is thought. and the second effecl: of life is sensation and action. one person may believe . I. or do anything? grow cold in the measure in which the affection which is from love grows cold? And do they not grow warm in the measure in which this affe<5lion grows warm? But this a man of discernment perceives simply by observing that such is the case. a mother her children.

then with blossoms. . which is called "Jehovah. and so formed that the Divine can be in them. So it is with love in man. Consequently. or Life in Himself. is Love itself. Now since life and love are one (as is apparent from what has been said above. Life in Himself. created immediately. the degrees of life are considered. so also hath (v. autumn and winter. live. life "As the Father hath life in in Himself. This heat may be is well were. Since men and angels are such. 2). He is Esse itself. GOD ALONE. common as it love also is warm. in a sense.2 ANCF. i. BECAUSE HE is LIFE ITSELF. heat withdraws. 26).LIC WISDOM when is the But of ibese things hereafter. as being the life of man. 3 Some known to had from the sun's heat be the idea of love. and thus. plants of every kind rise from the ground. A man's feeling as if he were life. arises from . is uncreate and infinite. have Himself" He declares also that He "life itself" (John xi. he cannot be withheld from the thought that he is God. the infinite." and Life itself. This will be fully shown in treatises on Divine Providence and on Life. if any man suffers himself to be so far misled as to think that he is not a recipient of life but is Life. CONSEQUENTLY THE LORD. who is God of the universe. deck themselves with leaves. He teaches in John. 6). xiv. because the Divine is one fallacy for the principal cause is not perceived in the instrumental cause otherwise than as one with it. Esse itself and Life itself. is He 25 given to the Son to . coming forth in springtime. For by virtue of heat. uncreate. in the world. and they wither. and therefore believing himself to be so. And because the Lord is uncreate and infinite. they are recipients of life. AND ANGELS AND MEN ARE RECIPIENTS OF LIFE. whereas a man or an angel is created and finite. perception of ends. it follows that the Lord. in the time of fruits. the plants are stripped of these signs of their life. Therefore life. for heat and love mutually correspond. 4. and finally with But when. it is sufficient here to say that the Lord. IS LOVE ITSELF. n. because He is Life itself. of all the vegetations of the earth. That the Lord is . From the none can be and indivisible but their creation must be from things created and finited.

as may be seen in the work on Heaven and Hell (n. God. but only a conception of the first and purest form capable of receiving life. as they become recipients ents according to their love to the Lord its . but only out of earthy matters in which it can be In the present by its heat and [light. spiritual idea. and with every angel in heaven. not loves and wisdoms from self. 116-140). and the light which proceeds therefrom being in its essence wisdom and that angels so far as they are recipients of that heat and of that spiritual light. and light. and with every spirit under heaven. because in the natural idea there is space for it is formed out of such things as are in the world. . but a recipient of life. because He is Love in its very essence. which love is the Lord Himself. it must needs be known positively that the Lord. appears before the angels in heaven as a sun. 7 That the Divine. are successively added substances and matters adapted in form. according to their order and degree. that is. but it can create from substances and matters so formed as to be capable of receiving the very heat and the very light comparatively as the sun of the world cannot by heat and light produce germinations on the earth immediately. then. are loves and wisspiritual doms . but from the Lord. To this. them precisely neighbor.CONCERNING DIVINE LOVE. or the Divine Love. cannot be comprehended by a merely natural idea. 6* Since. but they also flow into men and affect . to the reception of life. but it can by a It cannot be comprehended by a natural idea. and from it proceed the spiritual heat and the spiritual light from which the angels derive love and wisdom. spiritual world the Divine Love of the Lord appears as a sun. Divine Love. and cause vegetation. for one so created would be love in its essence. man is not life. and in each and all of these. and that from that sun proceed heat and light. . although omnipresent and with every man in the world. N. But that this may reach the understanding. J 5. it follows that the conception of a man from his father is not a conception of life. THE DIVINE is NOT IN SPACE. is not in space. by its heat cannot create any one immediately from itself. This spiritual heat and this spiritual light not only flow into angels and affedl them. they become recipiand love towards the This sun itself. as to a nucleus or starting-point in the womb. 3-7. that is. the heat which proceeds therefrom being in its essence love. .

but his spirit. But since angels and spirits see with eyes. everything and small is of space everything long. For this reason something shall first be said about spiritual idea. because without a knowledge and some perception that the Divine is not in space. there appear to be spaces like the spaces on earth . which makes them unwilling to raise the thoughts of their understanding above the natural into spiritual light. and thought therefrom. as spaces are on earth. State is predicated of love. From this it may be seen that man is unable.4 as seen ANGELIC WISDOM by the eye. which is Love and Wisdom. . This is why it has been said that it cannot be comprehended. therefore in the spiritual world where angels and spirits are. they cannot be comprehended by any natural idea. but his spiritual. Thus because they cannot be determined in that world by measure. broad. provided he admits into his thought something of spiritual light and this for the reason that it is not his body which thinks. of life. they can be changed or varied. figure and form is of space. nothing can be understood about the Divine Life. just as men in the world do. by a merely natural It is idea. In the world. of joys therefrom . . of wisdom. of good and ol truth. and to think according to space concerning God is to think concerning the expanse of Nature. by natural everywhere. but it derives its all from state. even concerning God. by a merely natural idea. in general. This has to be premised. consequently that a man also may. 9* But many fail to comprehend this because of their love of the natural. said that the Divine . which are affinities and likenesses according to states of goodness and truth. and yet not in space. and high is of space in short. of affections. but only by a spiritual idea. to comprehend that the Divine is everywhere. thus not his natural. and those who are unwilling to do this can think only from space. 8. but appearances . if only he admit into it something of spiritual light. . when Still. thought. there is space. a man may comprehend this. and since objects cannot be seen except in space. every measure. great . that the is Divine is not in space. for they are not fixed and constant. An idea of these things which is truly spiritual has nothing in common with space it is higher and looks down upon the ideas of space as heaven looks down upon the earth. Spiritual idea derives nothing from space. The spiritual idea of distances of space is the same as of distances of good or distances of truth. but that angels and spirits comprehend this clearly. yet they are not spaces. They can be lengthened or shortened .

Omnipresence. and further. are men. The ancients. all the heavens there is no other idea of God than Man. 26. although everywhere in the heavens with the angels. in closer affinity with Him. of men. 5 of which subjects this volume treats. in their spirit. in whom and with whom the Lord is present throughout the whole earth . N. which will be treated of in succession. if anything. nevertheless appears high above truth. From as a sun. just as in the natural world. 59-87) and that thoughts proceed according It is known from Gento the form of heaven (n. 204). from the wise even to the simple. God also appeared as a man to Abraham and to others. of which there are three. . That heaven as a whole and in part is in form like man may be seen in the work on Heaven and Hell (n. Omnipotence. . there appear to be spaces. them dom Him From this it is also that the heavens. 27). from reception. . io It has been said that in the spiritual world. since reception of love and wiscauses affinity with Him. thought of God no otherwise than as being a Man and when greatest . Infinity and Eternity. that this it is is. that the hells under them are remote accord- The same is true ing to their rejection of love and wisdom. consequently also distances. that men were created after the image and fikeness of God. and because thought proceeds according to He is the form of heaven to think of consequently it is impossible for the angels any other way. which is like itself in its and in its least parts. and hence little. and because the Divine which is with the angels constitutes heaven. and this solely for the reason that the Lord is not in space. 8-1 1. because heaven as a whole and in part is in form like man. likewise the societies of each heaven . Furthermore. And from this it is that all those in the world who are conjoined with heaven think of God in the same way when they think interiorly in themselves. all angels and results complete form. than those in which the affinity is more remote. those heavens appear nearer to in which the angels are. about Divine Providence.CONCERNING DIVINE LOVE. esis (i. are distinct from each other. God in that is. GOD II. all spirits. This from the form of heaven. but that these are appearances according to spiritual affinities which are of love and wisdom. Omniscience. In that is VERY MAN. 203. of good and that the Lord. From in their this fa<5t that God is Man.

without a proper idea of God no communication with the heavens is possible. and in no That man's state of life after other. have concerning God the idea that He is a Man. and finally to the Christian heaven and everywhere their interior perception concerning God was communicated to him. 13. which is the same as the idea of a Human Divine. is in all things of religion and of worship. could have created heaven and earth. they declare it to be impossible. nevertheless. What is here said may be illustrated by the following extract from a small treatise already published ' : The worship one God. is the idea of the Lord. Gentiles. which cannot enter the understanding so long as the truth that the Divine is not in space is ignored. And since God. who approach the Lord alone think of a Human Divine. and many things besides. and he observed that they had no other idea of God than that He is Man. however. and declare that no one can have any other idea of God. and on being told that they are among Christians. for all things of religion and all things of worship look to God. especially the Africans. they worshipped them all as men. They are informed. as a Man." and of a spirit they have no other idea than of a bit of cloud.6 ANGELIC WISDOM at length they began to worship a plurality of gods. 12* The common people in Christendom have an idea that is a Man. common this for the . not knowing that every spirit and every angel is a man. Those. How important it is to have a correct idea of God can be known from the truth that the idea of God constitutes the inmost of thought with all who have religion. because God in the Athanasian doctrine of the But those who are esteemed Trinity is called a "Person. and sucessively to such as were more and more interior. universally and in particular. An examination. whether the spiritual idea of such persons was like their natural idea." . who acknowledge and . From this it is that in the spiritual world every nation has its place allotted in accordance with its idea of God as Man for in this idea. When they learn that there are many who cherish an idea of God as something cloudlike in the midst of things. and then could have filled the universe with His presence. the Creator of the universe. they ask where such persons are. and it was found to be different with those who acknowledge the Lord interiorly as God of heaven and earth. . as at Athens and Rome. that this idea arises from the ia. . however. I heard a certain elder from the Christians say that no one can have an idea of a Human Divine and I saw him taken about to various nations. and from them to their heavens. thus of God as Man." God wiser than the and people pronounce God to be invisible reason that they cannot comprehend how God.fl that God in the Word is called "a spirit. was made.

12-15. and the Divine Body is what is meant by Divine Existere. t It should this paragraph." see below in also n.CONCERNING DIVINE LOVE. 7 according to the idea of God in which he has become confirmed. because before this it not in a form. is manifest from the opposite of this. distinctly is the If translated distinguishably this would appear. 4. The distinction between esse and existere is essentially the same as between substance * " " and form. nor body apart from its soul. and whether there can possibly be Existere except from Esse. then it EXISTS. consequently when love is in wisdom. That which Exists from Esse. love. in Latin. for the reason that it is from Esse. and. in such a way that they may be distinguished in thought but not in operation.. and because they may be distinguished in thought though not in operation. that adverb of the verb . and exercise thought and wisdom. Where Esse is Existere is one is not possible apart from the other. 223. IN GOD-MAN *SSE AND EXISTERE ARE foNE . but one distinctly. DISTINCTLY. Esse is not Esse unless it Exists. for there can be no love except in wisdom. 17. nor can there be any wisdom except from . For Esse Is by means of Existere. for every man's soul is in a spiritual body after it has cast off the material coverings which it carried about in the world. 14. and if not in a form it has no quality . 22. and not This the rational mind comprehends when it apart from it. namely. and what has no quality is not anything. it is said that they are one Esse and Existere in ^distinctly. the denial of the Divinity of the Lord. There can be no soul apart from its body. that the denial of God. These two are one God-Man are also one distinctly like soul and body. That a soul can exist apart from a body. "distinfte unum. 15. is an error springing from fallacies. To be and to exist. thinks whether there can possibly be any Esse which does not Exist. in the Christian world. distin- guish. n. Swedenborg seems to use this word exist nearly in the classical sense of springing or standing forth. 34. makes one with it. and wisdom is Existere. love is Esse. becoming manifest. death is N. From this there is a uniting of the two into one and from is . Prov. constitutes hell. . taking form. it follows that they are one. They are one distinctly like Love and Wisdom in fact. and Div. be noticed. t For the meaning of this phrase. And since one is possible with the other. The Divine soul of God-Man is what is meant by Divine Esse. and not apart from the other.

or infinitely all. by any refinement or approximation. but because in Him there are infinite things. i. 18. That God is infinite is well known. and regarded in their combinations are numberless but in God-Man they are infinite. nothing whatever is lacking. and of infinitely all. . is derived from limited things in the universe. be it universal form is like a man. The infinite things in Him cannot be called infinitely many. 16. without infinite things in it. In a created man these parts are many. to rise above the degree of man. and their connections. And because man's ideas are natural. and from this He has infinite perfection. in its So is each society of heaven. being Man. in all things of the other as From this it can be seen that in itself. The whole heaven. is still more evident to the angels from the heavens in which they dwell.8 this is ANGELIC WISDOM each is the other's mutually and interchangeably. consisting of myriads of myriads of angels. That in God there are infinite things. though not limited. breast. And having these. because of the natural idea of many and of all for the natural idea of infinitely many is limited. that is. make man to be man. 27). come into a perception of the infinite things in God . taken together. God whom IN all things are. He has a body and every thing pertaining to it. he cannot. because God is Man and He Himself says that the man of this world was created after His image and into His likeness (Gen. and each it is wholly is Man. 17. This comparison holds between created man and the uncreated Man who is God. is infinite in name only. for He is called the Infinite. 19* That in God there are infinite things. abdomen. as the heart and . a face. and He is called the Infinite because He is infinite. and consequently He is God-Existing not existing from Himself but in Himself. for without these He would not be Man. . He who has existence in Himself. because he is in spiritual ideas. nose. GOD-MAN INFINITE THINGS ARE ONE DISTINCTLY. He also has eyes. any one may convince himself who believes that God is Man . mouth and tongue also the parts within man. He is God from . still he cannot attain to that Existere in An Infinite . that He is very Esse and itself. He is infinite not from this alone. . all of which. lungs. and though an angel is able by refinement and approximation. 26. perception. for. loins and feet . ears.

(This shown work On Heaven as a whole. most distinctly. n. and the remaining parts . 7-10). that angels are said to be in God. He could create all things. N. it can. and pancreas in infinite things are . he is to himself as one. 22* That God-Man . l6-22. in part. Omniscient. and God in them . generative organs. tongue. as Man. and All-providing and how. as said one distinctly. to some extent. n. ears. brains. who God. and from that the idea. 2O From the created universe a like conclusion may be drawn when it is regarded from uses and their correspondBut before this can be understood some preliminary ences. as in a mirror and because God-Man is not in space (as was shown above. 21* Because in God-Man there are infinite things which appear in heaven. and as Man can hold . in Very Man who is God. as in a mirror. spleen. and because the Divine is clearly evident that there are infinite things is in Very Man. . of his liver. the things created by Himself in their order to eternity. from many and numberless things. the many and numberless things which make in man a seeming one. in angel. The reason is that all these are in such a form that not one can be lacking . larger or smaller. 51-86.) in the individual. of his heart and lungs. and Hell. or of the numberless things in his eyes. for it is a form recipient of life from God-Man (as was shown above. n. and because from sensation he does not know about these things. stomach. . yea. 9 From this. From the order and connection of all things in such a form there comes the feeling. as if they were not many and From this it may be concluded that numberless. are one distinctly. also be seen. for an in the angel is a heaven in least form. 4-6). that God is their all. can In man there are man. and consequently these unspeakably many things are from the cannot be told Divine. many things there are in heaven How is what makes heaven. an angel is is a man. be seen and comprehended how God can be Omnipresent. and in man. too. but were one. explanations must be given. also. above but still man feels From sensation he knows nothing of his them all as one. for in the measure in which an angel receives Heaven and from the Divine it is From this is he a man in a perfected form.CONCERNING DIVINE LOVE. it . is in that form by virtue of the Divine which the angels receive .

does not and cannot think otherwise. that is.IO ANGELIC WISDOM THERE 23* tre is ONE GOD-MAN. as is also the case in man . such a man indeed is endowed with that capacity. and the sub. and you will be sensible of his repugnance. even if unconsciously. but instead of one. but is God's in man upon this capacity human reason in its general nature depends. the only conception possible is either that of one head with several faces or of several heads with one face thus makBut in ing the church. the Creator of the universe . Secondly. and this general nature of reason causes man to see as from himself that God is one. heads have one essence. jedls are the body. from the general nature of his understanding. First. from the mere sound of the phrase in his ear. but by the twist that he gives to these lower parts. and this. the one God is the head. viewed as a whole. that God is one. God-Man . so is it with the ritual is the church . its head is body spiritual. and it is a universal of the light oi heaven that God is one. by means of that capacity man either is in the light of heaven. in itself considered. head. . several. but as a monster. and thereby his reason becomes unsound. . and not from itand from this it is that there self. of is men as of one man therefore he instantly perceives what meant when it is said that a king is the head. There are two reasons for this. he turns it contrariwise. perhaps. Say to any man of sound reason that there are two Creators of the universe. the Creator and Sustainer of the universe. and as it were centhat there is one God. were not thought of. . which a<5ls under the command of the head. if one God. on this. appear deformed. FROM WHOM ALL THINGS ARE. consequently a man who has reason. It is otherwise when man by that capacity has perverted the lower parts of his understanding. thinks of a company join . from which it appears that all things of human reason and centre on this. is not man's. The body spiand from this it is plain what sort of a man the church thus viewed would appear to be. The church thus viewed would appear as one body with several heads If it be said that these thus not as a man. also that this or that person has such a As it is with place in the general body. truth. the very capacity to think rationally. or he derives the general nature of his thought therefrom . the kingdom. and the church is the body. and that thus together they make one the body politic. All things of human reason join. Every man. 24.

so the man of the church can do nothing except from God. and of Gods is possible.CONCERNING DIVINE LOVE. if an angel of heaven but thinks of a plufor he is cast out into rality of gods he is at once separated the outmost boundary of the heavens. Consequently. singleness of mind such as results from one head would be impossible. they would fall away from one another. but one is able to hold it together. if only they have one identical essence (for this would 27* Who Divine is make one Infinite. thought. so in the heavens heaven consists of myriads of myriads of angels. of Uncreates. or the mouth and tongue speaking vibrate of themselves. . that has sound reason will not perceive that the not divisible? also that a plurality of Infinites. of Uncreates. As in the church. . 26* Because the whole heaven and all things of heaven have relation to one God. is impossible? Suppose one destitute of reason were to declare that a plurality of Infinites. 11 rend can be only one king in a kingdom. Suppose. of Omnipotents. As the body can do nothing except from the understanding and will in the head. The body seems to a<5l of itself. and each head to be independent. and sinks downward. acting are in moved of themselves. they do not in the slightest degree a6l of themselves. and of Gods. could such a body continue to exist ? For among several heads. Uncreate. and God). Omnipotent. when. and unless these all and each looked to one God. 23-27. angelic speech is of such a nature that by a certain unison flowing from the unison of heaven it closes in a single cadence a proof that it is impossible for the angels to think otherwise than of one God for speech is from . of Omnipotents. which like called a communion. as if the hands and feet in . and heaven would be broken up. now. . 25. It is known that the head rules the body under it at will for understanding and wil have their seat in the head and in conformity to the understanding and will the body is directed. N. because it is one body under one head. So would it be with the church scattered throughout is the whole globe. for several kings would it asunder. even to the extent that the body is nothing but obedience. . one body to have more than one head. but only from an affedlion of the will and the consequent thought of the understanding in the head. in fa<5t. would not the one identical essence be one identity? And one idenIf it should be said that one is tity is not possible to several. from its own understanding and its own will.

and apart from these two is nothing. moral. reflection. an empire. Love together with wisdom in its very essence is in God. 30. the one which is from the other is not God in Himself. viewed in relation to its order. and you will find that apart from love and wisdom as their origin they are nothing. that one may be wise and love) of all things of man's and spiritual. from one of these The capacity he has understanding. too. hinges upon these two. is so full of wisdom coming forth from love that all things in the aggregate may be said to be wisdom itself. and this alone. all that is human would perish . for God loves every one from love in itself. Man's not being truly wise and not loving rightly does not take away these capacities. n. from the other. that they they make a one. larger or smaller. a society. It is because the very Divine Essence is love and wisdom that man has two capacities for life . For things limitless are in such order. but they are If these two capacities. nevertheless. and to will and a<5l from will. a kingdom. THE DIVINE ESSENCE 28* Sum up ful all ITSELF is LOVE AND WISDOM. and angelic heaven. and leads every one from wisdom in itself.12 ANGELIC WISDOM from the other. successively and simultaneously. be taken away. 29. but merely closes them up . universal that it is you know and submit them to caresome elevation of spirit search for the of all things. and so long as they are closed up. the capacity to be wise and the capacity to love (that is. from which he has understanding derives everything it has from the influx of wisdom from God. his understanding may be called understanding and his will may be called will. For these are the two essentials things and in life . that taken together It is from this. This no one can deny . The created universe. everything of that life. for the human is to think and to speak from thought. were to not such in essence. From this it is clear that the Divine has its seat in man in these two capacities. consider whether they be anything. as was said above. and also the Take away love and wisdom from these. 16). civil. therefore. will. It is the same with all things of the life of the collective Man. a church. and you cannot conclude otherwise than Love and Wisdom. and the capacity from which he has will derives everything it has from the influx of love from God. which is. . can be held together and continually preserved. God in Himself is the God from whom all things are (see above.

and Divine Existere is Divine these are likewise one distinctly. and from love in other words. and will be abundantly shown elsewhere. for everything that proceeds from love is called good. and thoughts from Divine Wisdom things of man are nothing but affection and thought these two are like fountains of all things of man's life. From the Divine Love and from the Divine Wisdom. 34. . also. . But of this more hereafter. AND DIVINE WISDOM is OF DIVINE LOVE. Creator. Consequently spiritual heat is love and spiritual light is wisdom. They are said to be one distinctly. . is Divine Love and Divine Wisdom. and pleasantnesses from the thought therefrom. alive and not have unceasing existence from heat and light for heat corresponds to love. more hereafter. 33. therefore Divine Wisdom also is Esse. From this it follows that love and wisdom taken together are Divine Essf. 28-34. 13 That in man there is a possibility of loving [and being wise]. and is a recipient in the degree in which he loves God. that all things in the universe have relation to good and truth. in the degree in which he is to God is wise affedled by those things which are from God. and in love wisdom EXISTS and since wisdom derives its Existere from love (as was said above. . n. yet so united that love is of wisdom. But of this. it follows that the Divine Essence. alive. Wisdom. and light corresponds to wisdom. and everything that proceeds from wisdom is called truth. . 15). 32. because love and wisdom are two distinct things. It is because the very Divine Essence is Love and that the universe and all things in it. and thinks from that affedlion. And because is Divine Esse Divine Love. even when he is not wise as he might be and does not love as he might. distinctly In (as God-Man Divine Esse and Divine Existere are one may be seen above. for in wisdom love is. DIVINE LOVE is OF DIVINE WISDOM. which is the Wisdom. that make the very Essence which is God. 31* It is because the very Divine Essence is Love and Wisdom. and wisdom of love. Now since man was created to be a recipient.CONCERNING DIVINE LOVE. n. . All enjoyments and pleasantnesses of his life are from these enjoyments from the affection of his love. has been made known to me from much experience. all affedtions and thoughts with man have their rise affections from Divine and each and all Love. N. 14-16).

and is Divine Wisdom.14 ANGELIC WISDOM but taken distinctly love is called Divine Esse. and judgment at in Hosea. partakes equally of Divine Love and of Divine Wisdom. ." and Divine Wisdom by "judgment. the " " Word 14). there is one Divine Essence. And since there is such a union of these. " I will raise unto David a righteous branch. Such is the angelic idea of Divine Love and of Divine Wisdom. From more of Divine Love than Divine Wisdom. Ixxxix. " (Ps." Divine Love by "righteousness. regenerated and saved. 36. "I will betroth thee unto Me forever. If is also a union of love and wisdom in every from which it has perpetuity. Divine Love wills to save to Divine can save only by means of Divine Wisdom belong all the laws through which salvation is effected and these laws Love cannot transcend. or more of Divine Wisdom than of Divine Love. 19). the Divine Life is one. . 37 The Divine Providence in the reforming. because it is of Divine Love. Divine Love and Divine Wisdom are a one because the union is reciprocal. duration. or from more of Divine Wisdom than Divine Love. There divine work . and act in unison. and reciprocal union causes oneness. as in David. Wisdom . but it . its everlasting there be more of Divine Love than of Divine Wisdom. Of reciprocal union.in righteousness. xxxvii. Since there is such a union of love and wisdom and of wisdom and love in God-Man. whatever is in excess passes off. shall execute judgment and righteousuess in the earth reign as king " (xxiii . it can have continued existence only in the measure in which the two are equally in it. Jehovah shall bring forth righteousness as the " the noonday (Ps. regenerating. because Divine Love and Divine Wisdom are one. Divine Love and Divine Wisdom are meant by "righteousness" and "judgment. Jeremiah. Life is the Divine Essence. . to God . more will be said elsewhere. yea.. man cannot be reformed. 6) . who shall and 5). In the Word. and wisdom Divine Existere. For the Divine Essence is Divine Love because it is of Divine Wisdom. 35. however. Righteousness and judgment are the support of Thy throne light. in any created work." for this reason "righteousness" and "judgment" are applied in all. and saving of men. 38. and in judg- ment" in (ii.

. and they In man love and wisdom appear as two separate things. 15 shall sit upon the throne of David. and the love which does not make one with its wisdom appears to be the love of wisdom. because with him the capacity for understanding may be elevated into the light of heaven. 4). themselves they are one distinctly? because with man wisdom is such as the love is. but it is not. he is so far an image of God. in Isaiah. sinks back into the love which does make one with it and this may be a love of unwisdom. therefore.CONCERNING DIVINE LOVE. " When I shall have learned the judgments of thy righteousness . yet in . 63). "Jehovah shall be exalted. they are spirit. Seven times a day do I praise Thee. By "life" in this passage is meant the Lord's Divine Love. The words which " are life (vi. of insanity. 40. and love is such as the wisdom is. and upon his kingdom.. DIVINE LOVE AND DIVINE WISDOM ARE SUBSTANCE AND ARE FORM. I speak unto you. The same also is meant by "life" and "spirit" i ' ' ' ' "Jesus said. cxix.. because He hath filled the earth with judgment " He and righteousness (xxxiii. which does not make one with the love of wisdom. 5) . because of the judgments o! " thy righteousness (Ps. The same " is meant by "life" and "light" life. The idea of men in general about love and about wisdom is like something hovering and floating in thin air or ether . In Him was and the life was the light of men " (i. and yet he does not do it. and by light His Divine Wisdom. for the one must derive its essence and its life reciprocally from the other.. . 35-40. but not the capacity for loving. " N. yea. But so far as a man does from love what wisdom teaches. 7) . 39. 164). to estab" lish it in judgment and in righteousness (ix. in David. because he does not love it. The wisdom which does not make one with its love appears to be wisdom. Any apparent wisdom. Thus a man may know from wisdom that he ought to do this or that. except in the measure in which he acts according to his understanding. With man love and wisdom appear as two separate things. but it is not. 7. in John.

not knowing that love and wisdom are the subject itself. called touch. is applied to . and that what is perceived outside of it and as hovering and floating is nothing but an appearance of the state of the subject in itself. it is well the tongue is the subject. . but the hearing is in the ear. Even those who recognise that they are substance and form still think of the love and the wisdom outside the subFor they call substance and form ject and as issuing from it. and is likewise an Distance is solely from the judgment affecting of the subject. . which are the subthe sense itself is nothing but an affecting of the subject ject this sense the things applied. It is the same with smell known that odor affects the nostrils. It is the same with sight. . which particles touching them. and is it sight. The sense of touch is . The enveloped. smell. the Jmind . seems to be in the place where the sound originates . . however. and these appearances the mind can shake off only by the exploration of causes and if the cause lies deeply hidden. taste. Scarcely any one believes that they are really and actually substance and form. It is the same with taste by is only an affecting of the substance and form of the tongue . it. and that the nostrils are affected by the odoriferous It is the same with hearing. can explore it only by keeping the understanding for a long time in spiritual light and this it cannot do by reason of the natural light which continually withdraws it. hearing subject of touch is the skin by which man very substance and form of the skin causing senses. it may seem not to merit belief unless it be proved and since it can be proved only by such things as man can apprehend by his bodily Man has five external senses. but in the substance and form of the skin.l6 ANGELIC WISDOM or like what exhales from something of this kind. The truth is. by these it shall be shown. one of which is. When a man sees objects at a distance. the seeing appears to be there yet the seeing is in the eye which is the subject. and is an affecting of its substance and form that the hearing is at a distance from the ear is an appearance. . that love and wisdom are the real and actual substance and form which constitute the subject itself. . that which they think of outside the subject and as issuing from it. and that it is in the nostrils. 41* But as this is contrary to appearance. even though it be something hovering and floating. There are several reasons why this has not hitherto been seen. that appearances are the first things out of which the human mind forms its understanding. the to feel whatever not in the things applied.

41-43. From all this it is evident that sight does not go out from the eye to the object. the subject remaining the subject then as before and . that the substances and forms which are love and touch. which in itself is nothing. or abstracted from For real and actual substance and form. or from the diminution and consequent indistinctness of the object. and unless they were such Esse and Existere as they are substance and form. From this it follows that seeing. it is just the same with sight as with hearing hearing does not go out from the ear to catch the sound. but only causes a change in it. in which every interior sense which pertains to the understanding and The affections. afterwards. 43. smell. Nevertheless. N. no one can deny that those things of wisdom and love. The same is the case with love and wisdom. hearing. perceptions and thoughts will has its seat. an image of which is produced interiorly in the eye according to the angle of incidence. which are subjects. of the substance and form which causes sense is not affecting a something separate from the subject. are substances and forms. 42. taste. are not a something and wisdom are not obvious to the eyes as the organs of the external senses are. Of what thus flows against and affects more will be said below. volatile flowing from their organs. perceptions and affections. in the brain are substances and forms innumerable. and not entities flying and flowing out of nothing. From . but merely undergoing changes according to whatever flows This may be seen from what has against and affects them. with this difference only.CONCERNING DIVINE LOVE. and that when the organs are affected sense is produced. all this it may now in Love and Divine Wisdom first be seen that Divine themselves are substance and form for they are very Esse and Existere. there are not exhalations from these substances. they would be a mere thing of reasoning. but that the image of the Thus object enters the eye and affects its substance and form. but are the organs themselves. which are called thoughts. but are all actually and really subjects emitting nothing from themselves. . considered in their substance and form. been said above about the external senses. but the sound enters From all this it can be seen that the the ear and affects it. 17 concluding about space from things intermediate.

and Infinite. . 45* He who by idea of. and everything created must needs be from an Uncreate. and a beginning from something within it which would be Esse and Existere in itself. still less anything of love and wisdom. Consequently. it follows that it is the very and only Love. which are merely objects of sight. but thought from the understanding opens the Such persons cannot think at all of Esse and Existere in eye. . can be seen in nature. itself. exercise of thought is able to grasp the and to comprehend. how sensually (that is. . For uses are from life alone. and that it is Eternal. except as a something fleeting and nor can they think otherwise of vanishing into nothingness Love and Wisdom. nor at all that from these are all things of nature. not from some of things its forms. neither all 46. It cannot be said to be Esse and Existere from itself. because this involves a beginning.18 ANGELIC WISDOM DIVINE LOVE AND DIVINE WISDOM ARE SUBSTANCE AND FORM IN ITSELF. the bodily senses and their blindness in spiritual matters) do those think who maintain that Nature is from herself. Now because the Very and the Only is substance and form. . Thought from the eye closes the understanding. as well as the very and only Life for Life is Love and Wisdom. it follows that it is the very and only substance and form. if forms alone are regarded. 44* That Divine Love and Divine Wisdom are substance and form has been proved just above and that Divine Esse and Existere are Esse and Existere in itself. But very Esse and Existere in itself is from eternity. while forms are only containants of uses. Neither can it be seen that from these are all of nature. They think from the eye. . Because this very substance and form is Divine Love and Divine Wisdom. From how much from this it can be seen can they think at all of life. and their succession and order are from wisdom and love alone. has also been said above. Very Esse and Existere in itself is also uncreated. thus nothing of God. unless nature is regarded. that it is the very and only Essence. but from Uses in their succession and order. nothing of life. . and the very and only Wisdom consequently. Esse and Existere in itself can certainly perceive and comprehend that it is the Very and the Only. and the finite can exist only from the Infinite. That is called the Very which alone IS and that is called the Only from which every thing else proceeds. Uncreate. What is created is also finite. and are not able to think from the understanding. THUS THE VERY AND THE ONLY.

and by whom it may be loved. Love consists in this. and to be conjoined with others by love. that its own should be another's . that is. oneself. and would be the Very love of self. anything of the essence and life of love in itself. happiness. it would not be God loved by others. that is. For as there is such a need in all love. If there is thought to be. feel one's own joy in another and not the other's joy in oneself is not loving for this is loving self. 47. to feel But to the joy of another as joy in oneself. of the divine. and then. From Divine Love must necessarily be and exist in others whom it may love. moreover. is its life. or anything of the divine. capable of discerning the essential charFor what is it to love sell alone. and felicity. of the essence and life of love in itself. Itself. These two kinds of love are diametrically opposed to each other. With love others respect to to God is impossible for Him to be loved reciprocally by others in whom there is anything of infinity. that is. sweetness. but to love It is the others. but it does so effectually divide that so far as any one has loved another in this manner. it must be to the fullest it is extent. so far he afterwards hates him. that is loving. in another does not seem to divide. is one only. Either. that is. instead of loving some one outside of self by whom one may be loved in return? Is not this separation rather than 48. 45-49. conjunction . and if this were in others. delight. it 49. 19 DIVINE LOVE AND DIVINE WISDOM MUST NECESSARILY BB AND HAVE EXISTENCE IN OTHERS CREATED BY ITSELF.CONCERNING DIVINE LOVE. of which not the least trace ca and . that is. which is called enjoyment. and there can be no reciprocation in self alone. the Divine. for thus The essence of all love consists in conjunction is effected. conjoins and to love one's own. . but God loving Himself. since the Infinite. in like measure. bliss. pleasantness. essential of love. For such conjunction is by its own action gradually loosened. in Love . it is true. to be loved by others. . it would be the Very in them. that is. N. For if there were beings having in them anything of infinity. infinitely. this it is clear that from an imagined reciprocation in others. in fact. Who that is acter of love cannot see this? conjunction? Conjunction of love is by reciprocation. while the former is loving the neighbor. It is the essential of love not to love self. love is turned to hate. this.

That this is so is clearly evident from the correspondence of all things of the universe with all things of man. infinity. Consequently. There is such correspondence of each and every thing that has existence in the created universe with each and every thing of man. 50. Divine will . preservation by God God in the created universe of which the following pages . I entreat you. In that world there are all things which have existence in the natural world it may . for this relation to be possible there must needs be others in whom there is nothing of the Divine That it is possible in beings created from the be seen below. and they are correspondences of affec- . there must be the Divine the Divine Wisdom of Divine Love (concerning which see in itself. Upon a perception and knowledge of this mystery depend a perception and knowledge of all things of existence. for so far as time and space enter into your ideas when you read what follows. but it is apparent to every one who gives heed to it in the spiritual world. ALL THINGS IN THE UNIVERSE WERE CREATED FROM THE DIVINE LOVE AND THE DIVINE WISDOM OF GOD-MAN. and in first and last things.aO ANGELIC WISDOM . 52. There is a correspondence of his affections. . So full of Divine Love and Divine Wisdom is the universe in greatest and least. with all things of the vegetable kingdom and of his outmost life with all things of the mineral kingdom. that is. and is. and omnipresence. with all things of the animal kingdom and thence of his understanding. in its three kingdoms. and thence of his of his will. that man may be said to be a universe. above. that be said to be Divine Love and Divine Wisdom in an image. 34-39). . of all the works oi is. That there is such a correspondence is not apparent to any one in the natural world. treat. in the progress of this work. But that it may be possible. that in other words. and in particular from clearly what is said of eternity. creation. n. 5T But do not. also of all things of continued existence. thoughts. for the Divine is not in time and space. there must be Infinite Wisdom making one with Infinite Love that Love of Divine Wisdom. confuse your ideas with time and with space. you will not understand This will be seen it . for this is wholly opposed to the Divine possibly be in God Essence.

of affe<5Hons from the will and ol thoughts from the understanding. and even love and wisdom but these are all created and finite. Divine. and the Divine is in them. in an image. neither is man a man in himself. Not that the created universe is God-Man. but all is from God. in its aggregate. known by God that each . since it contains in it nothing of Being-in-itself. consequently each On this account. in the universe. This can be said of things created and finite. with the difference that it is in lesser form. likewise substance and form. is called in the Word the work of the hands of Jehovah. not because they possess anything Divine. is not in one subject differently from what but one created subject differs from another for no two things can be precisely alike. Its presence forth presents a variety of appearances. of those in that world. That which has Being-in-itself is uncreate and infinite but. 53. Of things created and finite csse and existere can be predicated. also Form and Substance. and of that . . and this exhibits an image of Him from whom it has being and existence. Man. The Divine in another. N. this it is very evident to angels. 21 tions and thoughts. There are those who maintain that the world.CONCERNING DIVINE LOVE. presenting an appearance like that of the created From universe. whatever is from Very Being. also life. and that it is His Love and Wisdom which are presented. or love and wisdom in itself. that the created universe is an image representative of God-Man. that is. but that it is from Him for nothing whatever in the created universe is substance and form in itself. imaged in opposites will be discussed hereafter. was created out of nothing. but because they are in the Divine. it is 54. . also of the outmost things oi the life. the Divine as thing is a different containant. is created and finite. around whom all these things are visible. with each and every thing pertaining to it. Wisdom and Love. yea. in itself. inanimate and dead. or life in itself. ALL THINGS IN THE CREATED UNIVERSE ARE RECIPIENTS OF THE DIVINE LOVE AND THE DIVINE WISDOM OF GODMAN. in itself. but all things are animated and made alive by this. For everything created is. that the Divine is in them. It is well 55. 50-55. who is . and that they are in the . and all things of the uni- verse are created hence the universe.

therefore. Every created thing. it is accordant. for God . nothing of God which is God. not from themand selves. though really they are in Him. and is an analogue. which is of such nature as to be in accord with his life. The same is true of men on the earth. and that which is continuous full is God God . in the exercise of that freedom of thinking and willing according to reason. God is in them. God-Man. and which seem to proceed from Him. vould be continuous from God. that which is created n God from God is not continuous from Him for God is Esse in itself. is a direct contradiction. from God. The created in his life. and yet it is not his life. may but by contiguity. and through such conjunction it becomes like an image of God in a mirror. that what is is like that in man derived out of but from which the life is withdrawn. This is an established truth. could be created Esse itself. . From absolute nothingness. To create what is.22 ANGELIC WISDOM nothing an idea of absolute nothingness is entertained. Many things whereby they prove this will be presented hereafter . which they possess from the Lord as if it were their own. let this serve for present and information. which are God. and in created things there is not any Esse in If there were in created things any Esse in itself. which are Divine truths. and by this there is a reciprocation of love for. of Divine Good and of Divine Truth. . as was said above. not by continuity. where they say they are in God. by virtue of this origin. nothing is or can be made. love is impossible unless it be reciprocal. it in its nature that . but by virtue of this conjunction with God-Man this conjunction is according to their reception of Divine Good and Divine Truth. is such be a recipient of God. This reception is according to their application to themselves of the laws of order. from God is God. The angels confirm this by many things which have existence in their heaven. from nothing which 6 not. From what has been said it can now first be seen that all things of the created universe are recipients of the Divine Love and the Divine Wisdom of 56. however. a God from God. angelic idea of this is. and from Esse is. which is God's image. and consequently only in from roust be whatever of God. and still that they have. But still. By the latter and not the former comes its For having been created in God capacity for conjunction. By this they have a reception. 57* From this it is that angels are angels. this tsdf. as if from themselves. in their esse. The universe.

but still they are recipients. who said that they were quite willing to acknowledge that the Divine is in each and every thing of the universe. and therefore nothing of the Because appearance of life. they are recipients. But though the Divine is in each and all things of the created universe there is in their esse nothing of the Divine in itself. are also recipients of the Divine Love and of the Divine Wisdom of God-Man for many things need to be said first about degrees of life. for no good use has any other source cording than through a like conjunction with God. there is in it an image of Him like the image of a man in a mirror.CONCERNING DIVINE LOVE. that is. the things below man in the animal kingdom. From the above it can be seen that the Divine is in each and every thing of the created universe. of the recipients of life. for the created universe is not God. and the things still below these in the mineral kingdom. every seed. for these are meant by the hands of Jehovah. they were which is a proof that although they assert this do not believe it. It cannot yet be intelligibly explained how all other things of the universe which are unlike angels and men. and because these are the more wonderful the more interiorly they are examined. They were therefore asked whether this they cannot be seen simply from the marvellous power which is in displeased. . And yet. they are also re-agents . and forasmuch as they are re-agents. and the things below these in the vegetable kingdom. Conjunction with these things is acto their uses. N. they are containants. 60. the work of Divine Love and Divine Wisdom. 56-60. and degrees . but still there is nothing of the man in it. because they behold therein the wonderful works of God. of producing its own vegetable form in perfect order. Conjunction with uses which are not good will be discussed when the origin of evil has been made known. 59. but yet different according to degrees. as is said in the Word . that is. but is from God . and consequently that the created universe is the work of the hands of Jehovah. This conjunction in its descent becomes gradually of such a nature that nothing of freedom is left in them. wherein indeed the man appears. when they were told that the Divine is actually in each and every thing of the universe. I heard several about me in the spiritual world talking together. and since it is from God. because nothing of reason. . 23 58. even to new seeds also because in every seed an idea of the infinite and eternal is presented since there is in seeds an endeavor to multiply themselves and to fructirv infinitely and .

and birds of the air. . but adjoined to him. That he was created out of the ground. about which whole All these wonderful things are volumes have been written. and that he earth. a fibres. and that the soul of lives was breathed ii. earthy matters. relation to man in respeEl to each and every thing of the. ants. Animals of every kind have limbs by which they move. out of which come plants. and in bees.24 ANGELIC WISDOM Is not this evident also in every living creature. heart. and from each and all things of the mineral kingdom. and the activities proceeding therefrom besides the surpassing marvels of animal nature. but the forms with which they are clothed are from brains. besides many other particulars which have relation to man. relation to man arising out of each and all things of the "vegetable kingdom is evident from this they spring forth from natural men A : their periods akin to marriage. ALL CREATED THINGS HAVE RELATION MAN. men. except in the matter of speech. from God . which is more or less evident in beasts of the earth. veins. lungs. from each and all things of the vegetable kingdom. . They have appetites and affections similar to man's natural appetites and affections they also have inborn knowledges corresponding to their affections. eternally? even the smallest? from its having the organs of the senses. A . From this it is that merely consider the living creatures of this kingdom to be like themselves. and they are forms prolification thereof. followed by their vegetative soul is use. . and in their order. Therefore it it is said of man. A . silk-worms. mineral kingdom is seen only in an endeavor to produce forms seed. by step through of growth they have what is . etc. organs by which they feel. in some of which there appears a resemblance to what is spiritual. is the dust of the into him (Genesit 7). and thereafter proceed step . and viscera by which these are exercised these they have in common with man. also with arteries. These also have been described by various authors. IN AN IMAGE TO 6x* This can be seen from each and all things of the animal kingdom. and other parts muscles. From which is it is plain that the Divine is not man's own. relation to man in each and all things of the animal kingdom is evident from the following.

when the inmost of his understanding is opened he recognizes himself in them. which are materials of various things kinds. but from life operating through that heat according to the state of its recipients (as will be seen in what follows). are each and all of the mineral kingdom. mineral. saline. where they originate from minerals. and that the created universe ia THE USES OF ALL CREATED THINGS ASCEND BY DEGREES FROM OUTMOST THINGS TO MAN. covered over with soil formed of vegetable and animal matters reduced 65. 64-* From these and from many other concurring facls which there is no time to adduce now. and also knows that they are angel representations of himself. of the vegetable kingdom). oily. do exhibit such a all N. This does corresponding not arise from the heat of this world's sun. certainty that an image of to Him. as said above. as was said above. AND THROUGH MAN TO GOD THE CREATOR. that it may shoct up and present itself in a form representative of man. it may be known with : . for there is a general relation of all things as well as a particular relation of all things to man. and from flowers in are cch and mines. God Him is Man. and in the midst of them the he sees them about him. As there is an endeavor of the minerals of the earth towards vegetation. In that world. Outmost to the finest mould. hardly otherwise than as in a mirror. of a stony. 63* That there is a relation of each and every thing of the created universe to man may be known from the foregoing whereas in the statements. 25 relation (which forms. and sees hia image in them. FROM WHOM THEY ARE. That such an endeavor exists also in its solid parts is evident from corals at the bottom of the sea. In these lie concealed both the end and . and in an things endeavor to perform uses thereby. yet it can be seen only obscurely spiritual world this is seen clearly. This endeavor towards vegetating. also. and out of herseli provides it with nourishment from every source. also from metals. things. she cherishes it. there are all things of the three kingdoms. yea.CONCERNING DIVINE LOVE. so there is an endeavor of the plants towards vivification this accounts for insects of various kinds to the odors emanating from plants. is the outmost derivation from the Divine in created things. For when first a seed falls into the bosom of the earth. or metallic nature. . 61-65. . 62. and to perform uses thereby.

Thus the uses of all created things ascend in order from outand beauty. while the animal cannot . he can think analytically and rationally of the civil and moral things which are within nature. The endeavor their affections. most things to man. and trees of every kind. The end of all uses is the endeavor to produce uses. is. is an ascent of all created things to the First. In the natural world there are three degrees of ascent.t6 ANGELIC WISDOM the beginning of all uses which are from life. own substances. that man can be elevated above nature. kingdom. Middle things are each and all things of the vegekingdom. and the beginning is the These pertain to the mineral adling force from that endeavor. the lowest for the use of the middle. the middle are birds and beasts. 67. and vivify nourishing their bodies with the'/ table . and that the uses of all things are the very recipients of life consequently that the forms of uses are so likewise. also of the spiritual and celestial things which are above nature. . will be treated of in their proper From this summary. The more perfecl are recip- ients of the life of the three degrees of the natural world. by is means of knowledges. who alone is Life. and vivifying . delighting their senses with taste. These they nourish. yea. and the middle for the use of the highest. and the But man alone is a recipient imperfect of one of its degrees. It shall also be stated briefly how man ascends. both imperfecl and perfect. of the life both of the three degrees of the natural world and From this it is of the three degrees of the spiritual world. and the highest. each and all things of the animal kingdom. men for in each kingdom there are lowest. vated into wisdom as even to see God. from the outmost degree to the first. however. 66. delight. then. uses of these are for the service of each and all things of the animal kingdom. middle and highest things. Those are lowest therein which are called worms and insecTs. it can be seen that there place. the less perfect of the life of two degrees of that world. that He is elevated. such as grasses and herbs of every kind. fragrance. by which the uses of all created things ascend in their order even to God the Creator. born into the outmost degree of the natural world . First things are towards this is in these also from life. he can be so eleBut the six degrees. The plants and shrubs of every kind. he is elevated into the second degree and as he perfects his understanding by knowledges he is ele- : . All animals are recipients of life. who is first in order. and in the spiritual world there are three degrees of ascent.

Because reaction takes when any created thing is acted upon. When this takes place the first spiritual opened to him. APART FROM SPACE. But those who receive nothing thereof remain in the natural degrees. and then becomes rational. THE 69. and not from the Lord. those who receive much into the third or highest degree. 66-69. which belong In everything created to his mind. because he has no other feeling than that life is his. In Life alone there is action . FILLS ALL SPACES OF UNIVERSE. Each spiritual degree degree . From these are two things proper to Nature space and man in the natural world forms the ideas If of his thought. and do not appear until he has put off the earthly body. in man is opened according to his reception of Divine Love and Divine Wisdom from the Lord. Thus in man it appears as if the reaction were his. But so man believes that his hereditary evil. 68. THE DIVINE. those who receive more into the second or middle spiritual degree. this also should be known. and in equilibrium everything must be. it appears as if it place belonged to what is created. but this not with true intelligence. reacts all his life is from God. and all evil of life from the reaction of man. N. so far his reaction comes to be from [God's] action. by God there is reaction. There time. and derive from the spiritual degrees nothing more than an ability to think and thence speak. and thereby his understanding. The three degrees of ascent in the spiritual world are in man above the three natural degrees. From this cause it is that man. man remains . is . afterwards the second.CONCERNING DIVINE LOVE. and finally the third but this only with those who become angels of the third Those become angels heaven these are they that see God. The equilibrium of all things is from action and from reaction together. and to will and thence act. Those who receive some- thing thereof come into the first or outmost spiritual degree. reaction is caused by the action of Life. of the second and of the outmost heaven in whom the second and the outmost degree can be opened. and man acts with God as if from himself. and that all good of life is from the action of God. by reason of far as against God. These things have been said lest man should believe that he himself ascends to God from himself. *7 vated into the third degree. Of the elevation of the interiors of man. when yet man is only a recipient of life.

have nothing in common except as regards the interiors of things. and banishes its fallacies from the middle in no way perceive things spiritual . in which the objects of their they 70. because omnipresent. therefore. and the objects of sight are like those in the natural world. space and time for then enter into spiritual light. that spaces angels do not think from these. instead of spaces there are such things as have reference to states of love. is like thinking from the thick darkness of night about those things which appear only in the From this comes Naturalism. for these he involves in ideas derived from space and time and so far as that is done the light \lumen\ of his understanding becomes merely natural. to above. as in the natural world. objects of their sight appear as if in it is so much from that spiritual thought. knows how to raise his mind above ideas of thought derived from space and time. derive nothing at all from space and time and though the . then he has no wish to be elevated. he can and Divine. space and in time. because the thoughts of the angels derive nothing from space and time. and has discernment in things spiritual and Divine. and ascribes things to nature. ideas of their thought. differ natural thought and natural speech therefrom. . Every man who has understanding is able to transcend in thought these things which are proper to nature. The objects of their thought which. but are correspondent to their thoughts. instead of space and time there are states of life. namely.28 in ANGELIC WISDOM these ideas. and instead of times there are From this such things as have reference to states of wisdom. though affirm be. Of this difference more will be said elsewhere. . to the sides. and actually does so and he then affirms and sees that the He is also able Divine. and times there are not constant. all and to see the things which have been adduced But if he denies the Divine Omnipresence. he can All who die and become angels put off the two abovementioned properties of nature. thought are truths. and does not raise his mind above them. are truths. but everything from states as to . To think from this lumen in reasoning about spiritual and Divine things. which are all spiritual. but In the are subject to change according to the states of their life. as just said. and spiritual speech therefrom. is not in space. and finally sees the things which are in and from what is spiritual and Divine and then from that light he dispels the thick darkness of the natural lumen. . still the The reason is. Now. But he who light of day. passes from thick darkness into light.

respondence it is that in the Word length ' ' From this cor- ' ' signifies the good of a thing. and of shape determined by these. This he is unconscious of. which he calls rational light. such as civil and moral affairs. Consequently. "breadth" the truth of a thing. and "height" the From this it is evident that an angel of degrees of these. and height. whose thought has nothing in common with figure and form partaking to some extent of length. Omnipresence and Omniscience. there. even while he has these things in his understanding. which is and that love dissipates these truths. breadth. it is said that the Divine fills all things. and the spiritual man The apart from space. merely natural man thinks by means of ideas which he has acquired from objecls of sight. and that of his will immerses his thought in space. space. cannot be kept in mind since the merely natural man. instead of length of space he thinks of the good of a thing from good of life instead of breadth of space. because the light which enlightens his understanding is Divine Wisdom. may be conthese things. in all of which there is figure partaking of length. where his lumen. Omnipotence. for they do not know what spaces are but when. when it is said that the Divine fills spaces the angels evidently cannot comprehend it.CONCERNING DIVIN-E LOVE. especially with an angel of heaven. 70-72. let the following serve for illustration. he is irrational. These [conceptions] are manifestly present in the ideas of his thought concerning things visible on earth they are also in the ideas of his thought concerning those not visible. of the truth of a and instead of height. as continuations. This out it. . . either angular or circular. fills all things. sinks back into his life's love. when he thinks of the Divine Omnipresence. can by no means think otherwise than that the Divine. abides. . not knowing that so far as he denies That this is so. N. apart from any idea of space. breadth and height of space. 7* To make it clear that the merely natural man thinks of spiritual and Divine things from space. . but is altogether from the state of a thing according to the state of its life. 72. is the basis of thought concerning God . but they are nevertheless With a spiritual man it is different. heaven. apart from And that which an angel thinks is truth. . they can clearly comprehend it. between things spiritual and things natural. for with- what is to be said of the creation of the universe by God-Man. 29 of life. of the degrees thing from truth of life Thus he thinks from the correspondence there is of these. of His Providence. . even if understood. .

n. (On this subjeft. 7-10. Consequently. for their sun is constantly in the east and is never moved away : for it is the Lord's Divine Love which appears to them as a sun. The progressions of life in that world appear in like manner to be in time. . and space 73 As and time are proper to nature. and centuries days are measured by hours and months by days years by the four seasons and centuries by years. and why it is not said that God-Man fills them. months. Space in nature is measurable. weeks. for those there live with one another as men in the world live with one another .) Divine fills the mode THE DIVINE is IN ALL TIME. For joyfulness of state makes time seem short. so from time. MAN. For nothing which is also. weeks years. weeks. 11-13) and what follows after. months. Nature derives this measurement from the apparent revolution and annual motion of the sun of the world. the spiritual world it is different. that God is omnipresent. But in . the Divine. But to the proposition that the the natural things appear like paradoxes? all space. by which a distinction is made which cannot be called. it does assent. the merely natural lumen would not assent. that GOD IS attention. a distinction into periods. because this agrees with of speech of the theologians. and when it is mentioned they perceive in and when state determines time. and joylessness of state makes time seem long from which it 's evident that time in the spiritual world is nothing but quality . years. I pray you. apart proper to nature can be predicated of the Divine. apart from space. centuries. will not these and if you let it down far. the angels do not know what time is. time is only place of it state an appearance. is in all space. and hears and knows all things. not divided into periods as in the world.5O firmed by the ANGELIC WISDOM idea entertained of this truth. Read with lumen which derives from space. is it in all time. this is time there is Wherefore they have no days. however. Time is measured by days. and your understandBut when you let your thought down into ing will accept it. For if this were said. but into states. but in place of these there are states of life. APART FROM TIME. . more may be seen above. . will not rejeft them? This is why it is said that the Divine you fills all spaces of the universe. . what has been said above (n. . and But not possible without the appearance of time. and so is time.

" and "years. first cline. ." signify states and progressions of state in series and in the aggregate and when times are predicated of the church. 74* From the above it can be seen that time makes one with thought from affection . 75 Now." "days. comes the expression. which appear progressive because angels and spirits are finite. and infinite things in ." Moreover. by "mid-day" its fulness. all time is apart from time. bewilderment arises from the idea that it is from Himself that God had existence." "summer. not from itself. the Eternal and the Divine are the same. times which are proper to nature in its world are in the spiritual world pure states. still less of nature from herself and not at all of nature as nature in herself. of 73-76." "autumn. which is an idea apart from time and when time is separated. for from that is the quality of man's state. God apart from time. He who has no knowledge of. $1 state. and the Divine is Divine in itself. from which it may be they are not progressive because He is InHim are one (as has been shown From this it follows that the Divine in above. by "evening" its deand by "night" its end. The angels declare that while they can conceive of God from eternity. in the spiritual world.CONCERNING DIVINE LOVE. And with progressions of time." have a like state. in the spiritual world ways are adlually shortened or are lengthened in accordance with the longings that are of thought from affection." "months. From this. "spaces of time. "hours. and from this idea he can be extricated only by a spiritual or angelic idea of eternity. It is from this that in the Word. is utterly unable to conceive of eternity in any other way than as an eternity of time in which case. n. and is unable from any 7<> perception to think of. from which all things are seen that in God finite. . .-^N. "spring. meaning. . and beginning has exclusive reference to time. they can in no way conceive of nature from eternity. also. the lapse of time is not noticed." "weeks. by its "morning" is meant its . The four seasons of the year. in cases where thought does not join itself to its proper affedlion in man. distances in progress through space coincide. For that which is in Esse in itself itself is the very Esse. as may be shown from many things." and "winter. as in sleep. For instance. in thinking of God from eternity he must needs become bewildered for he thinks with regard to a beHis ginning. 17-22). from which he rushes headlong into the origin of nature from herself.

in fadl. because the Divine is not varying and changeable. that the Divine varies with fallacy arising angels of heaven and men on the earth. . . than a simple man and an old man who is also wise. and with a man of the church. the man is different. or the Infinite from the finite. it is the same with times. between which. there is no ratio. . which is the Divine Wisdom THE DIVINE IN THINGS GREATEST AND LEAST is THE SAME. everything which belongs to nature. an Eternal as removed from time as the Uncreated is from the created. 77 This follows from the two preceding articles. the least is an Sometimes an angel of heaven and a man of the church. and the recipient or receptacle is what varies. more than a little child or boy yet the Divine is the same in the one as in the other. as said above. make one. The greatest form receptive of the Divine is the whole heaven together with the whole church . consequently the same everywhere and always. but the Divine in him is not different. as everything is which belongs to space and time. Man is a recipient. it were different in the But wise and in the simple. may be shown by means of heaven and by means of an The Divine in the whole heaven and the Divine in an angel. and lesser and least and since spaces and times. and it was said that it may appear like a man as large as a . for instance. 78. So is it with the church. A . wise man is a recipient of Divine Love and Divine Wisdom more adequately. but is unvarying and unchangeable. entire society of heaven has appeared to me as one angel-man . because the angels of heaven are in wisdom ineffable. It seems as if the Divine were not the same in one oerson as in another as if. In these the Divine is the same. . that the Divine apart from space is in all space. . It is in like manner a from appearance. 7Q That the Divine is the same in things greatest and least. that is. or in an old man and in a child. is very life. there are spaces greater and greatest. according to the quality of their reception of the Divine. angel is the same therefore even the whole heaven may appear as one angel. and therefore more fully. while men are not but the seeming variation is not in the Lord but in the subjects.ANGELIC WISDOM the Divine Love of Divine Wisdom and For the angels this \s of Divine Love. Moreover. the Eternal. this is a fallacy arising from appearance . and apart from time is in all time.

ing that they could not tolerate the idea of a vacuum as being nothing. yet there. because that idea is destructive of all things. breathe. yea. But how the Divine is in these things will be stated in what where creation is treated of. These. because the Divine in things greatest and least is the same. N. 81. and of nothing not anything can be affirmed. which Being itself. space having been put away and a vacuum Then think according to space and you will perdenied. . in the greatest and in the least things of space. He exhorts those who talk with him about vacuum to guard against the idea of nothing. or like a man as small as an infant. and this. because in nothing no real activity of mind is is possible. and that to him the idea of no thing as applied to vacuum is horrible. comparing it to a swoon. . 82* Something shall now be said about vacuum. is also the same in the greatest and in created things which are not alive for it is in all the good of their use. ceive that the Divine. are affecled. they can feel. love. which would be utterly impossible in a vacuum which is nothing. think. are not alive for the reason that they are not forms of life but forms of uses and the form varies according to the excellence of the use. is the same for in essence abstracted from space neither great nor small is possible. and is within or above the spaces and times of the natural world. . and sayfollows. 33 giant. as well as in the natural world. but only the same. and deny the possibility of a vacuum. The Divine the least of all . will. speak and act. since nothing is nothing. moreover. for the reason that their world is spiritual.CONCERNING DIVINE LOVE. 80. fills all things. I once heard the angels talking with Newton about vacuum. . Put away space. and then think of Divine Love and of Divine Wisdom as being Essence itself. Newton said that he knew that the Divine. 77~82.

it may be evident that the spiritual world has a different sun from the natural world . and that light and the truth of faith. but the heat there. heat in the natural world corresponds to distinct. 84.34 ANGELIC WISDOM DIVINE LOVE AND DIVINE WISDOM APPEAR IN THE SPIRIT- UAL WORLD AS A SUN. The two are totally and communicate only by correspondences. yet are so created as to have communication. 83. light. and light in the natural world corresponds to the truth of faith in the spiritual world. For in the spiritual world. spiritual heat is that good. and spiritual light is the truth of faith. the spiritual and the natural. Although these things are they make one by correspondence. . in the They make Word. To illustrate this by an example. there is heat and light. heat and light can originate only in a sun. so distinct. the nature of which has been abundantly shown elsewhere. . They so appear when one inquires what the good of charity has in common with heat. The spiritual world derives nothing whatever from the natural. the spiritual and the natural. of heat and the spirits and angels who are with the charity instead of heat. and spiritual in themselves one in this way : when man reads. it can be seen very clearly that the spiritual world is under another sun than the natural world. that truth. and faith instead of light. are so distinct as to have nothing in common with each other. the good of charity in the spiritual world. light when is in fact. even to have conjunction by means of correspondences. or the truth of faith with first light. Since these two worlds are so distinct. just as in the natural. are wholly distinct ? At sight they appear as distinct as two entirely different things. is man perceive This example adduced. as well as the light. in order that it may be known that the two worlds. and who does not see that heat and the good of charity. nor the natural world from the spiritual. There are two worlds. is spiritual and spiritual heat is the good ot Now since charity.

and might afterwards describe that world been done in the work on Heaven and Hell. it has pleased the Lord to open the sight of my spirit. . appears before the eyes of the angels as fiery for angels cannot see love with their eyes. and that wills and loves it is their external that All their externals are correspeaks and acts. The reason is. cerning 85. that he did not know what the spiritual is. are from that sun. will be seen in what follows. but is from the Lord. is wise. for Divine Wisdom is of that sun is said to be Divine Love Divine Love. 86 That sun is not the Lord Himself. Since the spiritual world has lain so deeply hidden from the knowledge of those who are in the natural world.CONCERNING DIVINE LOVE. And because Love and Wisdom in the Lord are one (as shown in Part I. 83-87. 87* Since love and fire mutually correspond. angels of the second heaven very often. sees. . . whereas the sun of the natural world in its essence is such that it can give forth natural heat Everything spiritual has relation to and truth. and N. That there is any other sun than that of the natural world has hitherto been unknown. but more golden. and angels of the first or outmost heaven sometimes. That all their heat and all their light. . in one chapter 01 which the sun of the spiritual world has been treated of. consequently is Love. . and can spring from no other source than good Divine Love and Divine Wisdom for all good is of love and all truth of wisdom that they have no other origin any disman can see. 35 further. That sun has been seen by me it appeared of the same size as the sun of the natural world it also appeared fiery like it. that the spiritual of man had so far passed over into his natural. that I might see the things which are in that world. have an internal and an external it is their internal which thinks . the abode of spirits and angels. . as well as all things that are manifest in that world. that sun is . and thus did not know that there could be a spiritual world. . It has also been made known to me that the whole angelic heaven is under that sun and that angels of the third heaven see it constantly. equally with men. . other than and different from the natural world. .). just as I see those in the natural which has world. For angels. but they see in the place of love what corresponds to it. that the sun of the spiritual world in its essence such that it can give forth spiritual heat and light. and feels. It is the Divine Love and Divine Wisdom proceeding from Him that appear as a sun in that world.

To the spiritual world the light of the natural thick darkness. In the Israelitish Church. life in it 90. the light : but the heat of the dead so is its light. Influx is effected by correspondences . Still the heat and light of the spiritual and natural worlds are (as said above) so entirely different as to have nothing in common. and the . in prayers to God. and solar fire is death itself. is seen as light. the heat of the world can be vivified by the influx of heavenly heat. 89. 83). can pass over into the spiritual world. while men can live in no other than natural heat and light for what is spiritual accords with what is spiritual.36 ANGELIC WISDOM . and this is why. nothing from the sun of the natural world. light he would perish . the Divine from a sun which is pure fire Love is Life itself. For the heat and of the spiritual world go forth from a sun which is pure light love. and its heat is death. They differ one from the other as what is alive differs from what is dead. In the spiritual world where angels and spirits are there are heat and light. Il an angel were to derive the least particle from natural heat and for it is totally discordant with his life. beings. Since angels are spiritual they can live in no other than spiritual heat and light." that is Divine Love. and the light of the world can be illumined by the influx world is of heavenly light. so is . HEAT AND LIGHT GO FORTH. fied love . ." when mentioned in the Word. "may kindle and the the heart. nor anything pertaining to any earthly object. it cannot be effected by continuity. "holy fire" signisignifies love. and may be so called because it has nothing whatever of natural world in itself is . Nevertheless. The heat of the spiritual light world in itself is alive . it is customary to ask that "heavenly fire. spondences of internals but the correspondences are spiritual. . while fire is dead. that is. not natural." 88 With such a difference between the spiritual natural (as shown above. n. while the heat and light of the natural world go forth and love is alive. just as in the natural world where men are moreover the heat is felt in like manner as heat. Moreover. OUT OF THE SUN THAT HAS EXISTENCE FROM DlVINE LOVE AND DIVINE WISDOM. and what is natural with what is natural. Divine love is felt as fire by spiritual For this reason "fire. nothing of its heat and light.

88-92. has not been known even that another light and another heat 92. it is very evident why those who are in from a sun which is the one world cannot see those who are in the other world. . angels and spirits are entirely above or out of nature. and he thinks from its light. For man in his thought has not penetrated beyond the interior or purer things of nature. are unwilling to believe them to be men. are of the substance of his world. as between what is purer and grosser. and in their own world. while natural heat and light derive their essence . who sees from natural light. Such being the difference between the heat and light of the two worlds. 9X. that is. nature that there is no communication whatever by continuity. . and some in the stars thus within nature. But. and enters a world where there is In that world he lives so separated from nothing of nature. but that they are for spiritual heat and light altogether of a different essence derive their essence from a sun which is pure Love. For the eyes of man. angels and spirits cannot be said to be in the ether or in the stars in fa6l. is a spirit consequently the spiritual world is where man is. And since in that world spaces are appearances (as was shown above). . mind is in that world. and between such no communication is possible except by correspondences. As to the interiors of the N. which is under another sun. leaving behind him all its belongings. When he dies he withdraws entirely from the world of nature. thus in both cases they are formed From all this it for the proper reception of their own light. and in no wise away from In a word. and loves from its heat. because they cannot see angels and spirits with their eyes. in truth. and the eyes of an angel are of the substance of his world . can be seen how much ignorance there is in the thoughts of those who. in that he thinks and wills. conjoined to the affection and thought of his spirit for man. is 37 mind every man a spirit. but only like that between what is prior and posterior. is pure fire. . From this it can be seen that spiritual heat is not a purer natural heat. and this ie Life itself. every man as regards the interiors of his him.CONCERNING DIVINE LOVE. or spiritual light a purer natural light. and not above or out of it. that angels and spirits It are in a totally different light and different heat from men. they are present with man. And for this reason many have placed the abodes of angels and spirits in the ether. Hitherto it has not been known are possible. in which (as said above) there absolutely nothing of life. in the midst of spirits and angels there .

it sees its objedls in light. and to Fire which is fire to men the angels is fiery. and thence in the body. which will be treated of in what follows. of love is heat. The natural sun does the same for natural beings and natural objects . and from which they have heat and light. but the first proceeding from Him. 95. but natural a difference like the difference between what is alive and what is dead. and between the two fires there is is not spiritual. which is the fulness of spiritual heat. is obvious for heat has existence not in love itself. . Consequently love and wisdom are the essence and life of heat and light. On this account that sun appears fiery. Therefore the spiritual sun by its heat vivifies spiritual beings and renews spiritual objects. and that the first That they are also correspondences . and they who think spiritually see truths. in which also there is light in its origin. as is common also at the present day in paintings representing God as a Man. and because they are what proceed.38 ANGELIC WISDOM THE SUN OF THE SPIRITUAL WORLD IS NOT GOD. When man loves he grows warm. to which it contributes power that serves as a kind of substitute. but not to men. The fulness of spiritual heat is spiritual fire. That love begets heat. By that sun which is before the eyes of the angels. is Divine Love and Divine Wisdom in their first correspondence. and this at midnight . which decrease in their going forth. 94* This spiritual fire. is manifest which . and light has existence not in wisdom. and wisdom light. 96. but in the thought of the understanding. from actual experience. but by means of an influx of spiritual heat. IT IS A PROCEEDING FROM THE DlVINE LOVE AND DlVINE WISDOM OF GOD-MAN so ALSO ARE THE HEAT AND LIGHT FROM THAT SUN. For when the mind thinks. and when he thinks from wisdom he sees things as it were in And from this it is evident that the first proceeding light. The ancients represented this by circles glowing with fire and resplendent with light around the head of God. 93. becomes spiritual heat and light. and thence in the speech. but from love in the will. is not meant the Lord Himself. yet not from itself. This decrease is effected by degrees. proceeding of wisdom is light. spiritual light is altogether distinct from natural any one may know if he observes the thoughts of his mind. they are also correspondences. That light. Heat and light are what proceed.

cated of the understanding. however. the Lord manifests Himself to the angels in and this sometimes person. 34-39). BY THEIR PROCEEDING FROM THE LORD AS A SUN. and by "light" Himself in respecT: to Divine world God Himself. and Divine proceeding from Divine Existere. SPIRITUAL HEAT AND LIGHT. He manifests Himself as a Man in the sun. 14-16). The says." And by the "sun" is meant Himself as to Divine Love and Divine Wisdom together. not received as one by angels and men. n. and the understanding is said to see . in proceeding from the Lord as a sun. spiritual heat is the Divine proceeding from Divine Esse. but From this it is obvious that the withdraws with the sun. in like manner heat and light make one. and spiritual light is ol And because there is such a union it follows spiritual heat. sometimes out of it. understands) that it understanding. by "fire" Himself in respecT: to Divine Love. and Divine Wisdom is Divine Existere (as shown above. 98* It is from this correspondence that in the Word the Lord is called not only a "sun" but also "fire" and "light. 93~99- 39 For this reason light is predidaytime. How Divine Love and Divine Wisdom in the Lord make one has been explained in Part I. And as by that union Divine Love is of Divine Wisdom. cannot thus see by natural light. spiritual light is the . JUST AS HlS DlVINE LOVE AND DIVINE WISDOM MAKE ONE. and Divine Wisdom is of Divine Love (as shown above. Let every one beware spiritual first God Himself is Man. MAKE ONE. The from His Love and Wisdom is that fire-like proceeding spiritual [substance] which appears before the angels as a sun. because they proceed from these. that they arc one. n. When. and light to wisdom. are It will be seen. 99. Wisdom. that heat and light. in what follows. because it is spiritual. for natural light does not inhere in man. so . understanding enjoys a light different from that of the eye.CONCERNING DIVINE LOVE just as well as in the N. and the things which proceed make one by virtu of their correspondence heat corresponding to love. that he sees (that is. From this it follows that as Divine Love is Divine Esse.. of thinking that the sun of the is 97. . and that this light is from a different origin. so spiritual heat is of spiritual light. thus one sometimes declares of something which another is so. therefore.

4O

ANGELIC WISDOM

heat and light which proceed from the Lord as especially called the spiritual, and they are called the spiritual in the singular number, because they are one when, therefore, the spiritual is mentioned in the following
a sun are

TOO* The

what are

;

it is

From that spiritual pages, it is meant both these together. that the whole of that world is called spiritual. Through that spiritual, all things of that world derive their origin, and
name.

also their
spiritual,
is

That heat and that

because
is

God

the spiritual going
vivifies

light are called the called a Spirit, and God as a Spirit forth. God, by virtue of His own very
is
;

called Jehovah but by means of this Proceeding, and enlightens the angels of heaven and the men oi the Church. Consequently, vivification and enlightenment are

Essence,

He

said to be effected

by the

Spirit of Jehovah.

heat and light, that is, the spiritual going forth from the Lord as a Sun, make one, may be illustrated by the heat and light which go forth from the sun of the natural world. These two also make one in their going out from that sun. That they do not make one on earth is owing not to the For the earth revolves daily round sun, but to the earth. its axis, and has a yearly motion following the ecliptic, which

101. That

give the appearance that heat and light do not make one. For in the middle of summer there is more of heat than ol light, and in the middle of winter more of light than of heat. In the spiritual world it is the same, except that there is in that world no daily or yearly motion of the earth but the angels turn themselves, some more, some less, to the Lord those who turn themselves more, receive more from heat and less from light, and those who turn themselves less to the Lord
;
;

more from light and less from heat. From this it is that the heavens, which consist of angels, are divided into two kingdoms, one called celestial, the other spiritual. The celesreceive
tial

angels receive
light.

more from

heat,

and the

spiritual angels

Moreover, the lands they inhabit vaiy :'n appearance according to their reception of heat and light. If this change of state of the angels is substituted for the motion of the earth, the correspondence is perfect. 102. In what follows it will be seen, also, that all spiritual things which have originated through the heat and light ol their sun, make one in like manner when regarded in themselves, but when regarded as proceeding from the affections ol When heat and light make one the angels do not make one. but in the heavens, it is with the angels as if it were spring
;

more from

CONCERNING DIVINE LOVE.
when they do not make
winter
one,
it

N.

IOO-IO4

4!
or like

is

either like

summer

not like the winter in the frigid zones, but like the winThus reception of love and wisdom ir> ter in the torrid zone. like measure is the very angelic state, and therefore an angel is an angel of heaven according to the union in him of love and wisdom. It is the same with the man of the Church, when love and wisdom, that is, charity and faith, make one in him.

THE SUN OF THE

SPIRITUAL WORLD APPEARS AT A MIDDLE ALTITUDE, FAR OFF FROM THE ANGELS, LIKE THE SUN OF THE NATURAL WORLD FROM MEN.

103* Most people carry with them out of the world an idea of God, as being above the head, on high, and an idea oi the Lord, as being in heaven among the angels. The idea
above the head, on high, is held, because, in "Most High," and is said to "dwell on high therefore in prayer and worship men raise their eyes and hands upwards, not knowing that by "the Most High" is The idea of the Lord as being in heaven signified the inmost. the angels, is held because men think of Him as they among
of
as being
'

God

the

Word, God
;'

is

called the

think of another man, some thinking of Him as they think of an angel, not knowing that the Lord is the Very and Only God who rules the universe. If He were among the angels in heaven, He could not have the universe under His gaze and under His care and government. And unless He shone as a sun before those who are in the spiritual world, angels could have no light for angels are spiritual, and therefore no other than spiritual light is in accord with their essence. That there is light in the heavens, immensely exceeding the light on earth, will be seen below where degrees are discussed. 104. As regards the sun, therefore, from which angels have light and heat, it appears above the lands on which the angels dwell, at an elevation of about forty-five degrees, which is the middle altitude it also appears far off from the angels like the sun of the world from men. The sun appears constantly at that altitude and at that distance, and does not move at all. Hence it is that angels have no times divided into days and years, nor any progression of the day from morning, through mid-day to evening and into night nor any progression of the year from spring, through summer to autumn, into winter but there is perpetual light and perpetual spring con; ; ;

;

;

42

ANGELIC WISDOM

sequently, with the angels, as was said above, in place of times there are states.

105* The sun of the spiritual world appears in a middle altitude chiefly for the following reasons : First, the heat and light which proceed from that sun are thus at their medium inconsequently are equally proportioned and thus properly For if the sun were to appear above the midattempered. dle altitude more heat than light would be perceived, if below it more light than heat; as is the case on earth when the sun is above or below the middle of the sky ; when above, the heat increases beyond the light, when below, the light increases beyond the heat ; for light remains the same in summer and in winter, but heat increases and diminishes according to the degrees of the sun's altitude. Secondly, the sun of the spiritual world appears in a middle altitude above the angelic heaven, because there is thus a perpetual spring in all the angelic heavens, whereby the angels are in a state of peace for this
tensity,
;

state corresponds to spring-time on earth. Thirdly, angels are thus enabled to turn their faces constantly to the Lord, and behold Him with their eyes. For at every turn of their bodies,

the angels have the East, thus the Lord, before their faces. This is peculiar to that world, and would not be the case if the sun of that world were to appear above or below the middle altitude, and least of all if it appeared overhead in the zenith.

106. If the sun of the spiritual world did not appear far oflf from the angels, like the sun of the natural world from men, the whole angelic heaven, and hell under it, and our terraqueous globe under these, would not be under the view, the care, the
omnipresence, omniscience, omnipotence, and providence of Lord comparatively as the sun of our world, if it were not at such a distance from the earth as it appears, could not be present and powerful in all lands by its heat and light, and therefore could not lend its aid, as a kind of substitute, to the sun of the spiritual world. 107. It is very necessary to be known that there are two a spiritual sun for those suns, one spiritual, the other natural who are in the spiritual world, and a natural sun for those whc are in the natural world. Unless this is known, nothing car/ be properly understood about creation or man, which are the subEffects may, it is true, be observed jects here to be treated of. but unless at the same time the causes, of effects are seen, effects can only appear as it were in the darkness of night.
the
;

;

,

CONCERNING DIVINE LOVE.

N. 105-! IO.

43

THE DISTANCE BETWEEN THE SUN AND THE ANGELS IN THE SPIRITUAL WORLD IS AN APPEARANCE ACCORDING TO RECEPTION BY THEM OF DlVINE LOVE AND DlVINE
WISDOM.
All fallacies which prevail with the evil and the sim from appearances which have been confirmed. So long as appearances remain appearances they are apparent but truths, according to which every one may think and speak when they are accepted as real truths, which is done when they are confirmed, then apparent truths become falsities and fallacies. For example It is an appearance that the sun is borne around the earth daily, and follows yearly the path of the So long as this appearance is not confirmed it is an ecliptic. apparent truth, according to which one may think and speak for he may say that the sun rises and sets and thereby causes morning, mid-day, evening, and night; also that the sun is now in such or such a degree of the ecliptic or of its altitude, and by this movement causes spring, summer, autumn, and winter. But when this appearance is confirmed as the real truth, then the confirmer thinks and utters a falsity springing from a fallacy. It is the same with innumerable other appearances, not only in natural, civil, and moral, but also in spiritual affairs. 109* It is the same with the distance of the sun of the spiritual world, which sun is the first proceeding of the Lord's Divine Love and Divine Wisdom. The truth is that there is no distance, but that the distance is an appearance according to the reception of Divine Love and Wisdom by the angels in their
pie arise
;
:

To8.

:

That distances, in the spiritual world, are appearances be seen from what has been shown above (as in n. 7-9, That the Divine is not in space and in n. 69-72, That the If there are no Divine, apart from space, fills all spaces).
degree.

may

;

spaces, there are no distances, or, what is the same, if spaces are appearances, distances also are appearances, for distances are of

space.

no. The sun of the spiritual world appears at a distance from the angels, because they receive Divine Love and Divine Wisdom in the measure of heat and light that is adequate to their states. For an angel, because created and finite, cannot receive the Lord in the first degree of heat and light, such as is in the sun if he did he would be The entirely consumed. Lord, therefore, is received by the angels in a degree of heat
;

44

ANGELIC WISDOM
light

corresponding to their love and wisdom. The followAn angel of the outmost heaven cannot ascend to the angels of the third heaven for if he does, and enters their heaven, he falls into a kind of swoon, and his the reason is that he has a life, as it were, strives with death

and
ing

may

serve for illustration.

;

;

in the same degree as his wisdom are the heat of his love and the light of his wisdom. What, then, would be the result if an angel were to ascend even to the sun, and come into its fire? On account of the differences of reception of the Lord by the angels, the less

degree of love and wisdo'm, and

love and

heavens also appear separate from one another. The highest heaven, which is called the third, appears above the second, and the second above the first not that the heavens are apart, but they appear to be apart, for the Lord is present equally with those who are in the outmost heaven and with those who are in the third heaven. That which causes the appearance of distance is not in the Lord but in the subjects, that is, the
;

angels.

111. That

this

is

so can

hardly be comprehended by
;

natural ideas, because in such there is space but by spiritual ideas, such as the angels have, it can be comprehended, because
in such there is no space. But even by natural ideas this much can be comprehended, that love and wisdom (or what is the same, the Lord, who is Divine Love and Divine Wisdom) cannot advance through spaces, but is present with each one according to reception. That the Lord is present with all, He teaches in Matthew (xxviii. 20), and that He makes His abode with those who love Him, in John (xiv. 23). 112. As this has been proved by means of the heavens and the angels, it may seem a matter of superior wisdom but the same is true of men. Men, as to the interiors of their minds,
;

are warmed and illuminated by that same sun. They are warmed by its heat and illuminated by its light in the measure in which they receive love and wisdom from the Lord. The difference between angels and men is that angels are under the spiritual sun only, but men are under not only that sun, but
also the sun of this

world

;

for

men's bodies can begin and
;

continue to exist only under both suns of angels, which are spiritual.

but not so the bodies

Heaven is called "the dwelling-place of God. but appearance of distance is only an appearance it follows that the Lord Himself is in heaven. for He is in the love and wisdom of the angels of heaven and since He is in the love and wisdom of all angels. for love and wisdom are what make the angel. that angels are angels from the Lord. which is evil. . which is love and wisdom. The reciprocal. AND THE LORD IN THEM AND BECAUSE ANGELS ARE RECIPIENTS. has no other feeling than that he . and not from themselves consequently. and so far they are angels. . and by His presence in heat and light. The very angelic itself of heaven is Love Divine and Wisdom Divine. He is in the whole heaven. For angels are not angels from what is their own. 114. An angel's selfhood is such because all angels were once men. 113. But God (that is. H5* But how the Lord is in an angel and an angel in the Lord cannot be comprehended. It is only put aside. THE LORD ALONE IS HEAVEN. From this it is." also "the throne of God. But although the Lord is present in heaven in that manner. that is. . and this selfhood clings to the angels from their birth. but is heaven itself. 1 1 1-115. therefore. still He is there as in Himself. is . that is.NGELS ARE IN THE LORD. in themselves." and from this it is believed that God is there as a king in his kingdom. n. it is evident angelic when it is in angels. and so far as it is put aside the angels receive love and wisdom. 45 A.CONCERNING DIVINE LOVE. in like manner as man. the Lord) is in the snn above the heavens. the Lord. for what is their own is altogether like what is man's own. again. and not at all in the selfhood of angels. angel. in what is His very own. On the part of the angel it is as follows. unless the nature of the conjunction is known. The Lord not only is in heaven. 108-112) the distance between the sun and heaven is not and since that distance distance. and angels constitute heaven. For (as shown just above. . can see that the Lord can dwell in angels. and these two with angels are the Lord's from which it follows that the Lord is heaven. From this. is in the heavens (as is shown in the last two paragraphs). which is evil. Anyone. N. if he will only elevate his understanding a little. that so far as evil is put away so far the Lord is in them. Conjunction is of the Lord with the angel and of the angel with the Lord conjunction. This Divine is called the . the same is true of heaven. only in what is His.

and likewise loved in return. From all this it can be seen that for the sake . when received. as it were. without the one in whom the Lord is. Unless he so felt there would be no conjundlion. 116. This gives him the ability to reciprocate. the life which is called angelic and human consists. appears as if it were from himself. so far the angelic is not in him. the two are intimately conjoined to his life. . his own? If this were not so. the inflowing love and wisdom would have no abiding-place. so intimately that they may be said to be joined into it. speaks. freedom nor But since rationality. thus the Lord would not be in him. . and imbibes Who otherwise can retain it in himself? is. and as truth makes one with the light of heaven. or his own. and who can wish to be wise. they appear to be his very own. : . It is from them that he is able to think and will. Yet neither of these. and therefore he has no conjunction with the Lord for he is not in truth. and thus receives and retains that which yet is not his for. two. having a feeling and sense as By this . wills. . for it would flow through and not affect thus an angel would not be angel. also. they are the Lord's with him. The essence of the matter is this Every angel has freedom and rationality these two he has to the end that he may be capable of receiving love and wisdom from the Lord. learns. and does from them. so far he cannot be in heaven for he thereby denies that he lives from the Lord. but also. nor he in the Lord. as was said above. be merely like something inanimate. And by this. and wisdom are really in him. . and to speak and act and what he thinks.46 ANGELIC WISDOM is in lo /e and wisdom from himself. without a sense and feeling that what he loves. nor would man be man he would and wisdom. It shall nowise explained how it comes that an angel perceives and feels as his own. . means the Lord is not only received. and that he therefore possesses Divine essence. is his. but from those things which he has from the Lord. From all this it can be seen that there must be an ability to reciprocate that there may be conjunction. and thus lays claim to them for himself as if they were his own. and by means of this conBut so far as an angel believes that love junction is possible. and believes that he lives from himIn these self. freedom and rationality. consequently as if love and wisdom were his. with love if they were his own. Nor can it be possible for the Lord to be in any angel or man. Who can wish to love the Lord and his neighbor. is retained. the angel is made wise and continues wise. an angel is not an angel from what is his own.

that if he abuses this ability by which he perceives and feels as his own what is the Lord's. N. and to treat of these subjects except from their very origin would be to proceed from effects. What is said of an angel and of heaven is likewise true of the Church. treated of. 54-60) and he who is a recipient of life cannot love and be wise from anything of his own consequently. By a man of the Church is meant a man in whom the Church is. But this is an error . which consists of angels. is not his but the Lord's. he fell from wisdom and love. which is done by appropriating it to hurls' he falls from the angelic state. a man of the Church is an angel. That conjunction is reciptL/cal. . What has just been said of an angel is likewise true of heaven. for man is not life. n. 47 of conjunction with the Lord. also that the conjunction of the Lord with man and of to reciprocate. a description is now to be given of the That sun and that world are quarters in the spiritual world. but that this ability. is in those things 7). not from causes. 118. IIO-IIQ. but is a recipient of life (see above. also heat and light. and was cast 117* Some . have been treated of. man and IN THE SPIRITUAL WORLD THE EAST IS WHERE THE LORD APPEARS AS A SUN. for the angel of heaven and the man of Church a6l as one through conjunction in fa6l. and the presence of the Lord thereby. out of Paradise. because God and love and wisdom are treated of.CONCERNING DIVINE LOVE. the Lord Himself teaches (John xiv. are of the opinion that Adam was in such freedom of choice as to be able to love God and be wise from himself. xv. . the . since the Divine in greatest and least things is the same (as was shown above. 119* The sun of the spiritual world and its essence. the angel has the ability to reciprocate. when Adam willed to be wise and to love on his own account. n. From this it is. Yet from effects nothing but effects can be learned when effecls alone are considered no cause is brought to light but causes reveal its . 4-6. in itself considered. . AND FROM THAT THE OTHER QUAR- TERS ARE DETERMINED. 4-6). in respe6l to the interiors which are of his mind. ''' man with the Lord. 20-24. 77-82). of the Lord that are called His liberty or words (John xv. and that this freedom of choice was lost in his posterity.

those in a lower degree of love in the love dwell in the east . the east. 120. Causes are things and things prior cannot prior. west. on one is east. but things posterior can be seen . who are by angels and spirits. in the highest sense. . To know effects from causes is to be wise but to search for causes from effects is not to be wise. They are spiritual. in the south and From this those in a lower degree of wisdom. But that these quarters are not determined the sun. deterside mined by the sun on the meridian opposite this is north. that they have nothing in common. are also spiritual. and in a relative sense love to Him by the "west. 121. is so great . These quarters are determined for the sun's station on the the meridian of each place by meridian at each point is always the same. west those in a higher degree of wisdom. east . As these quarters. by virtue of their origin. are natural the difference between them. from things prior. In each world there are four quarters.48 ANGELIC WISDOM . . while the quarters in the natural world. and where it appears is the east fixed. and this is to turn wisdom into foolishness. so the dwelling-places of angels and spirits. quarters in the spiritual world shall in like now be as in the There are quarters there manner natural world. . in the north. which is Lord as a sun. and on the other. This is order. but like that world itself. but by the inhabitants of that world. which are called east. north. but from the opposite to this is west. and afterwards the natural world. The spoken of. In the natural world. will be seen in what follows. and is therefore . which appears by constantly in its own place. on the other. west. is it is that. effects. like that world itself. therefore. there are determined The quarters In the spiritual world it is different. by meant the Lord. for all causes are there. because angels and spirits the have their places of abode according to their reception of love Those in a higher degree of and wisdom from the Lord. . because fallacies then present themselves. the sun of that world. ' ' ' ' . in the Word. where all things that appear are effeds. which the investigator calls causes. as in the natural world. are spiritual." a diminishing love to Him by the "south" wisdom in . For this reason the spiritual world is here first treated of. south. these four quarters are constant. consequently the determination of the quarters in that world is not from the south. and north. they are spiritual. . all of which are according to these quarters. and effects are things posterior be seen from things posterior. on one side is south.

light. It has been stated that the angels dwell separate from each other some in the eastern quarter.CONCERNING DIVINE LOVE. . it is evident that the source from which all things are. 49 and by the "north" wisdom in shade. at the present day. is meant the Lord. and also Divine Love. and by the east. some in the western. what was shown above (n. appears as though it were from the Lord as a sun. . that is. . distances are appearances. for He is everywhere the same. and some in the northern and that those . or in the north. This diversity of dwelling-places in the shade of wisdom. 124. . as a sun He is not in a greater or lesser degree of heat and light with one than with another. 108-1 1 2).ir o f love and wisdom. the ancients. with whom all things of worship were representative of spiritual things. churches are built in like manner. From this it is that. lesser degree of love and wisdom. turned their faces to the east in their devotions . 125. in the highest sense.. or similar things relatively to the state of those who are treated o 122* Since the east is the point from which all quarters in the spiritual world are determined. follows that quarters in the spiritual world are nothing else than various receptio. 1 20-125. they turned their temples also in that direction. or in the south. that in the spiritual world . and thence of heat and That this is so is plain from light from the Lord as a sun. some in the southern. THE QUARTERS IN THE SPIRITUAL WORLD ARE NOT FROM THB LORD AS A SUN. but it is The Lord is not in a greater and really from the angels. But He is not received by one in the same degree as by another and this makes them appear to themselves to be more or less distant from one From this it another. in the light of wisdom and those in the northern. and dwells either the west. with variety as regards the quarters. BUT FROM THE ANGELS ACCORDING TO RECEPTION. As the quarters are various receptions of love and . is the Lord and love to Him. at distances corresponding to the reception of love. and that they might do the like in all worship. 123* Since the Lord as a sun is constantly in the east. N. in a lower degree of love the southern. and that one is remote from the Lord in the measure in which he in is not in that love. who dwell in the eastern quarter are in a higher degree of those in love those in the western.

Those who are in love to the Lord from the Lord see Him directly in front these. and the angel in the Lord (as was shown in a preceding But on account of the appearance that the Lord as a article). Speaking. loins. is not. and that he sees the Lord in the almost like the appearance of an image in a mirror. for quarters in the spiritual world. 126* That this variety of reception of love and wisdom is what gives rise to the quarters in the spiritual world can be seen from the fact that an angel changes his quarter according to the increase or decrease of love with him from which it is evident that the quarter is not from the Lord as a sun. . . . the hands. are in the east and the west but those who are more in wisdom see the Lord indirectly to the right. and nostrils are pairs . the brain is divided into two hemispheres. the heart into two chambers. but from the It is the same with man as angel according to reception. there is also the appearance that the sun. The eyes. . but in the former as regards his spirit. on their part. the variety from which that appearance The Lord is in the angel. therefore. according to that appearance. regards his spirit. springs shall now be explained. and feet are pairs . while it appears as wisdom. The view of these is indirect because love and wisdom (as has been said before). but that the angels. whatever quarter of the natural world he may be in. although they proceed from the Lord as one.5O ANGELIC WISDOM wisdom by the angels. it may be said that the Lord sees and looks at each one face to face. have nothing in common with quarters in the natural world. This . all their right parts have relation to the love from which wisdom comes and all the left parts. as has been said above. according to which angels appear to dwell in different quarters in the spiritual world. . From all this it is evident whence comes the diversity of reception Lord sees him from the is sun. and those who are less in wisdom indirectly to the left therefore the former are in the south. and other parts. ears. . to the wisdom which is from love . do not thus behold the Lord. 127. therefore. are not received as one by angels and the wisdom which is in excess of the love. the lungs into two lobes. sun is outside of the angel. In order that love and wisdom may make one in angel or man. because in the overplus of wisdom there is no life from love. In respect to his spirit. there are pairs in all the things of his body. and the latter in the north. he is in some quar- ter of the spiritual world. Man is in the latter as regards his body. and in like manner the Thus in angel and man there is right and left .

it is said also of any man who is in love and wisdom from the Lord. he becomes a spirit or an angel. and lives in accordance with them. as regards his spirit. But of this more in as one. For the Lord is the same with one as with another. which he had derived from the natural world. in truth. what is the same. AND THUS HAVE THE SOUTH TO THE RIGHT. because they actually have existence both in heaven and in the spirit of man. but the recipients.CONCERNrNG DIVINE LOVE. THE NORTH TO THE LEFT. when. the Lord is just as desirous that one may become wise and be saved as another. who are angels and men. who suppose that the Lord bestows heaven arbitrarily. after death. and. when he has put off his externals. . For man in respecT: to his mind is a spirit. is also to be understood of man. Such things are spoken of in the world. may adl as one. and if in love and wisdom. is an angel. all the right parts have relation to the good and all the left parts. 128* From falsity sequent ." that "he has God before his eyes. consequently." that "he looks to God. all this it can be seen in what fallacy and conthose are. Angels turn their faces constantly to the Lord as a . what follows. or good and truth. Angel and man have these pairs in order that love and wisdom. namely. and of their turning Lord as a sun. ANGELS TURN THEIR FACES CONSTANTLY TO THE LORD AS A SUN. AND THE WEST BEHIND THEM. and of the dwelling-places of the angels in accordance with them . are unlike by reason of unlike reception and life. 51 or. that the diversity is not from the Lord but from the recipients. Who God when he turned ? prays. may have regard to the Lord. That this is so can be seen from what has just been said of spiritual quarters." by which is meant that he lives as an angel does. to the truth from which truth comes which is from good. N. All that is here said of angels. And because to the angels turn their faces constantly toward the sun in the east. to whatever quarter his face does not look before himself to may be 130. 126-130. thus toward the Lord. or arbitrarily allows one to become wise and loving more than another. For he provides means for all and every one becomes wise and is saved in the measure in which he accepts these means. that "he sees God.

132. as said before. Since the Lord as a sun. within himself when he thinks from love and wisdom. to whatever quarter of the world I have turned. sun. stinks like carrion. and no longer in Himself. . to the left and the west. for God is everywhere. . Let every man guard himself against falling into the detestable false doctrine that God has infused Himself into men. consequently the east. at every turn of the body. thereby seeing the various things which surround him.52 ANGELIC WISDOM . and the Lord in them and the Lord interiorly leads their affections and thoughts. all quarters in the spiritual world are determined . sun from which it is . and when not in them. He would be not only divisible. . 69-72) man. as well within man as without. because they are in the Lord. But these things will be treated of in detail in treatises on The Lord' s Omnipresence. For when angels think interiorly of the Lord. it follows that the south the north. and Omnipotence. yet it is the truth. For He is both within and without an angel consequently an angel can see God. that in the spiritual world it . as in the spiritthe appearance of space. yet not in space. not interior. still the Lord as a sun appears constantly before his face. is before the faces of all angels of heaven. in space. Thus . This may seem wonderful. my face and for several years I have so seen Him. too. . n. at every turn of their bodies they look toward the Lord as a sun in front of them. which acts as one with the and for the reason that exterior thought. and that He is in . Real interior thought does not cause distance. Omniscience. but sight of the eyes wise than look towards the east where the . for apart from space He is in all space whereas if He were in (as was shown above. both within himself and without himself. is in is space still it things can be little from space. For. 7-10. the Lord. man then might even think himself to be God. that is. and turns them constantly to Himself. but the Lord turns them to Himself. but exterior thought. they only think oi Him as being in themselves. This heresy is so abominable. . ual world. behind is to their right them and this. but also contained in space yea. It has also been granted I see Him now before to me to see the Lord thus as a sun. The turning of angels to the Lord is such. 131. without himself when he thinks about love and wisdom. But these understood by the man who thinks about God God is everywhere. An angel may turn himself round and round. consequently they cannot do other- Lord appears as a evident that angels do not turn themselves to the Lord. that.

and all things which have existence in the spiritual world are the causes of these effects. External form. internals. n. in the world. There does not exist a natural that does not derive its cause from a spiritual. implanted in them to know of themselves their homes and dwelling-places. Now since heaven are of such a nature. but from the angels accord- ing to reception. yea. unlike man Lord. but external form together with. They have also the interior things of the underThe interiors of standing and will. does not make them men. for (as was shown above. 53 therefore those who have the east before their eyes are in these very quarters.CONCERNING DIVINE LOVE. 135. as in His sight it is one man. from. for otherwise they would be only images . BOTH OF MIND AND BODY. In a word. this are the quarters of heaven. Since the quarters are thus inscribed as it were on the as well as on the whole heaven. 59-87). 134. thus from the quarters of the natural world. N. and ruled angel. knows his own home and his own dwelling-place wherever he goes. . 131-135. are the heart and lungs. for it is world. from the east . chief among which . . are themselves what determine the quarters. which have nothing in common with the quarters of the spiritual But birds and beasts have such knowledge. ARE TURNED TO THE LORD AS A SUN. and angels heaven turns itseli that. face the understanding and will are such as pertain to their interior affection and thought the interiors of the face are the brains and the interiors of the body are the viscera. 133. angels have each and all that men on earth have it is from these things that things . an angel. apart from these internal things. and of the face and body. yea. ALL INTERIOR THINGS OF THE ANGELS. by means of this turning. 124-128) the quarters are not from the Lord as a sun. Angels have understanding and will. Man does not know his home and dwellinghe thinks place from any spiritual quarter in himself. angels are men. . to the it is made up follows that all of angels. as is evident from abundant observation a proof for all things which that such is' the case in the spiritual world have existence in the natural world are effects. and they have a and body. heaven is the Lord as one man. by That heaven is as one man in the sight of the Lord may be Also from seen in the work on Heaven and Hell (n. because from space.

which is the case if he is in love and wisdom. Moreover. the body does. looks to the Lord not only with eyes and face. . 138. to the mind turn themselves turn themselves in like . 137. and the exteriors of the mind with the exteriors of the body. and the heat and light of heaven into the interiors oi the body. for what the understanding thinks. because they mutually correspond. when degrees of life have been treated of. This turning to the Lord is an adual turning. deriving all it it From this is . it follows that when the interiors of the Lord as a sun. 136* It is well known that the will and understanding rule the body at pleasure. a kind of elevation for there is an uplifting into the heat and light ol heaven. all the inangel teriors of his mind and body are turned in the same direction. depend upon their interiors. thus as entirely as it rules its own self. But this is not the place to describe the nature of these respective forms. It is the reverse from internals. with all things of the will and understanding. Since the interiors of the mind make one with the interiors of the body. this that the mind (that is. And because form also is predicated of understanding and will. love and wisdom. . and He. with their heat and light. has from the parevident that as an turns his face and body to the Lord as a sun. together with all things of the body. From this it is plain that the body is a form corresponding to the understanding and will. turns man to Himself. For what the external does. and what the will wills. likewise the interiors of the body. and these. love and wisdom flow into the interiors of the mind. if he has the Lord constantly before He then his eyes. In each form there are things innumerable . on either It is from side.54 ANGELIC WISDOM of man. it is plain that the form of the body corresponds to the form of the understanding and will. because inwardly there would be no form of life. those of the body manner and because the exteriors of both. It is the same with man. the will and understanding) rules the body at its beck. as was said before. From this comes elevation. a<5t as one. are the Lord with man . of mind as well as body. the mouth speaks. From all this it follows that the interiors of the mind adl as one with the interiors of the body. The interiors of the mind. that is. in which there would be no life. or out of air into ether. but also with all the mind and all the heart. it does they also do the same. which is done by the interiors' becoming opened and when these are opened. will be considered further on. like a rising out of cloud into clear air. the general ticulars by which it exists.

Every man after death comes. This actual turning to the Lord is from love together with wisdom . an infernal spirit. He who has been raised out of that world into heaven is called an angel but he who has been cast down into hell. So long as one stays in that world he is called a spirit. . 136-141. is not in it. into the world of spirits. and not the Lord's. are closed and when closed. Wisdom also is possible without love. It is to be observed that the with hell according to their life. such persons turn themselves backward from the Lord . So long as these continue spirits. either for heaven or for hell. . both of mind and body. 55 with those who are not in love and wisdom. the exteriors re-a<5l who . N. which is from the sun . All spirits in the world of in the world of . for love alone is like an esse without its existere. EVERY SPIRIT.CONCERNING DIVINE LOVE. which is heat. and wisdom without love is like an existere without its esse. states. nor from wisdom alone . still the sun's essence. but the spiritual world includes that world. hell is called either a satan or a devil. especially with those are opposed to love and wisdom. . and what an angel is. world of spirits is one thing. is turning to hell. but such wisdom. TURNS MANNER TO HIS RULING LOVE. not from love alone. Their interiors. WHATEVER HIS QUALITY. and the spiritual world another the world of spirits is that which has just been spoken of. 141* Since the subject now under consideration is the turning of angels and spirits to their own loves by reason of these spirits are adjoined to men . because men. quently. communicate with heaven or hell. since wisdom has its existence from love. IN LIKB 140. Love is indeed possible without wisdom but such love is man's. Conseagainst the Lord. are in like . since love has its existence in wisdom . although from the Lord. in respecl to the intemanner between heaven and and through these spirits. he who is preparing for heaven is called an angelic spirit and he who is preparing for hell. has not the Lord in it for it is like the light of winter. and turning oneself backward 139* . according to his life. in the first place. riors of their minds. and heaven and hell. It shall first be explained what a spirit is. that is. for such is their inherent nature. which is midway between heaven and and there passes through his own times. and the infernal spirit with hell. his own and becomes prepared. meanwhile the angelic spirit is conjoined with heaven.

is the love of rule springing from the love of self. and the south at their left. into societies. but a love neighbor. 1-3). turns to his own is the life of every one (as was shown life Part I. of performing uses. the north at their right. . n. because it makes one with love towards the Still this cannot be called a love of rule. because love of whatever quality. called mem- bers. because falsities therefrom 144* is . is divided into societies according to the differences 01 loves in But like manner hell. loves which are the head of all the rest. ANGELIC WISDOM something shall be said about loves. and will that the Lord alone shall rule while those who are in the love of rule springing from love of self. are wholly opposed to each other. ruling love. and since all who are in love to the Lord turn to the Lord as a sun (as was shown in the preceding article). and will that themselves alone may rule. because there is a love of rule springing from a love of performing uses. love to the Lord and love of rule springing from love of self. because they love fallacies and and they have the south at their left. love nothing more than to be led by This is themselves. according to the differences . to that society which is in a love similar to itself. is love to the Lord and the love which is the head of all infernal loves. These two loves are diametrically opposed to each other. according to the is. and thereand being fore look with eyes to the west in the spiritual world thus bodily in a reversed position. thus where its own love is. Since the love of rule springing from love of self wholly opposed to love to the Lord. 143. . They have the east behind them because they hate the Lord they have the north at their right. and the world of spirits. 142. which is a spiritual love. they have the east behind them. organs. or to which . they all relate. of infernal loves . Every in spirit. or to which they all relate. thus the whole man.. differences of loves both heavenly and infernal. all The whole heaven . and turns its receptacles. and in like manner the world of spirits. that . heaven is divided into societies according to the differences oi heavenly loves hell. turn their backs to the Lord. There are two to which all the love which is the head of all other loves stand related heavenly loves. it can be seen that all who are in the love of rule springing from love of self. the spirits who are in that love of rule turn the face backwards from the Lord. and viscera. . They thus face in opposite directions.56 loves. because those who are in love to the Lord love nothing more than to be led by the Lord. . Since these two loves. called a love of rule springing from love of self.

looking upon others as images. laid out like in the natural world . not known. they despise the light of wisdom. to the society of his own love. It is ing. and that that God is the Lord also. others. nor are the ways leading to heaven visible to There are countless ways of this kind for those going to hell. In The DocJrine of the New Jerusalem concerning the has been shown. the Son and the ProDivine. . Son. WHICH IS THE HOLY 146. himself to his ruling love. [Creative Divine] is Spirit called the Father the Human Divine. The Divine is called "Proceedceeding but the reason for its being so called is not known. 142-146. from which sun proceeds heat which in its essence is Divine Love. that God is one in person and essence. another of the Son. it SPIRIT. they are insane. ways to hell . and some all but the ways leading to hell are not visible to those going to heaven. consequently the Athanasian doctrine of the trinity declares that there is one person of the Father. there are ways which lead to every society of heaven and to Each spirit enters the way which leads every society of hell. . some leading to heaven. that the trinity in Him is called Father. . a correct idea may be had of the Proceeding Divine. when it is known that the Lord appears Spirit. though. that it is one with the Lord but proceeds from Him. it could not be known that the Prothings ceeding Divine is not a Divine by itself. N. however. the Holy Spirit. and Holy and that the Divine from which. In the spiritual world ways are seen. because until now it has been unknown that the Lord appears before the angels as a sun. as a sun. which is called the Holy Spirit. For the Lord . 57 They may turn in every direction. together with So long as these light which in its essence is Divine Wisdom. ' ' . and another of the Holy Now. were unknown. DIVINE LOVE AND DIVINE WISDOM PROCEEDING FROM THE LORD AS A SUN AND PRODUCING HEAT AND LIGHT IN HEAVEN. . ARE THE PROCEEDING DlVINE. in whom there is a trinity. . nor does he see the ways leading Thus it is that each spirit. are of such a nature as to imagine that they alone live. . goes forward in it.CONCERNING DIVINE LOVE. as he turns in other directions. in truth. and yet all things which they see about them appear and some All such are sensual-natural similar to their love. They believe themselves to be wise above 145. as heat and light from a sun.

it is not in accord with enlightened reason to recognize the Proceeding Divine as a Divine by itself. and that His Divine thus proceeds. but that its apparent variety is in angels and men from difference of reception. 147* It has been shown above that God is not in space. by his Proceeding Divine. it is simply communicating those things which are the Father's and the Son's. and that He is therefore omnipresent also that the Divine is the same everywhere. 149* From that the Holy Spirit the following passages in the Word it is plain is the same as the Lord. it can be seen that as the interiors pertaining to the understanding of man or angel. "When he . when affe<5ted by is As these. . are in accordance. and is truth itself.58 ANGELIC WISDOM in same reason angels are far as Divine heat and Divine light just so they are in love and wisdom. These same are also said to be enlightened by God. and light and heat flow first into universal recipients. if from truths. for instance. he will guide you into all shall not speak of himself but whatsoevei he shall have " heard. which are thoughts. those who are in the truths of Divine Wisdom and in the goods of Divine Love. and from affection think from them and about them. and to call it God. this sometimes becomes so evident as to be perceived and felt. are said to glow with love to God . as when a preacher speaks from zeal. but thoughts from falsities as black clouds. appear as shining white From all clouds. but if from falsities. is in light and heat. are veiled by such clouds. which in the world are called atmospheres. are at variance with Divine Wisdom consequently. ." whether. from which Jesus said. truth man . Now since the Proceeding Divine. . Yet since it has been known that God is one. this it can be seen that the Proceeding Divine is indeed in every man. so is he a receptacle of the Proceeding Divine. in the spiritual world thoughts from . that shall he speak (John xvi. and these are the recipients oi clouds. truths. Without knowing that the Lord appears as a sun in the spiritual world. 13). it can in no way be known what is meant by "proceeding. not only kindles the will with spiritual heat. and thus divide God. because the Lord. from the Lord as a sun. but 14. when presented to the sight. By clouds are meant spiritual clouds. but also enlightens the understanding with spiritual light. or simply enlightening and teaching. the spirit of truth is come. These.8* variously veiled by each. the Divine itself is present in angel and man by spiritual heat and light. and is omnipresent. has enlightenment.

By "the Lord" is meant God from eternity. 52. 63). and as they are enlightened in enlightenment is from the Lord alone. 53) . who is called Father and Creator. like man. because the man when he is enlightened is placed in the midst of angels and spirits who. yet it is effected by spirits and as mediums. more. which is the first proceeding of No one who is capable of Divine Love and Divine Wisdom. 59 Me for he shall receive of Mine. 151. Jehovah. consequently in the following pages.. THE LORD CREATED THE UNIVERSE AND ALL THINGS THERE OF BY MEANS OF THE SUN WHICH IS THE FIRST PRO CEEDING OF DlVINE LOVE AND DlVINE WlSDOM. . it is is is evident that the Truth called the itself which Holy Spirit . it follows that all the Lord alone. they are spirit and they " are life (John vi. more than others. which is attributed to the Holy Spirit.CONCERNING DIVINE LOVE. and afterwards from causes effects in their order and sequence. for all the things that are in its world have and because they have perpetual perpetual existence from it The existence from it. 150. Jesus said.] xv. He is called the Lord. That He will be with the disciples and in them (John [xiv. If. It is effected by angels or spirits as mediums. 15). and shall show it unto you" (John xvi. and to hold under its view is to determine perpetually therefore it is said that subsistence is perpetual existence. by the Lord like manner. 17 . is indeed in man from the Lord. 147-152. here now it is to be shown that this (particularly in n. was done by means of the sun. it enlightens. . seeing effects by causes. for all things are one involves and is proof of the other under the sun's view. where also creation is treated of. . From these passages it proceeds from the Lord. that if. 26). can deny that the sun is the first of creation. receive enlightenment from are enlightened . since it determined that they should be. their existence was derived from it. Enlightenment. because He is one with Him. That all things in the universe were created by Divine Love and Divine Wisdom was fully shown in Part I. . But the nature of that mediation cannot yet angels be described only it may be said that angels and spirits can in no way enlighten man from themselves. because they. . "The words that I speak unto you. He shall glorify . 152. as has been shown in The Doctrine of the New Jerusalem concerning the Lord. 14. and because in light." N.

There are two suns through which all things have been created by the Lord. Removing these if you can. hold all things in connection. the sun of the spiritual world serving as a medium. which verse. which are purer and purer. . and then you cannot but have a similar idea of the creation of the universe as of the creation of the . proceeding of Divine Love and Divine Wisdom. there are these three. as a kind of substitute this aid will be spoken of in what follows. and below This sun of the natural world was it is the natural world. that is. or ^s much as you can. no created thing is possible in which is the first . and ol every thing pertaining to it. then. created to render aid.re created bi the Lord. greatest as well as least. these three are not. since the latter is far below the former in middle distance above it is the spiritual world. it would instantly be dissipated the atmospheres. A created thing in which these three end. thing created. cause and effect. All things were created by the Lord the sun of the spiritual world. the perpetual existence of the universe. dered active in power by the sun. . is from the sun. it follows that the universe and all things thereof were created by the Lord through the sun. by means ol the sun for the sun also was created by the Lord. the sun of the spiritual world and the sun of the natural world. Since. and keeping the mind in . it can be comprehended. 52-82). not through the sun ol through it is natural world. n. it is plain that the sun is is the first of creation. then. i? the end of all things in the spiritual world are the causes of all How things in the natural world are the effects of all things. . The sun spoken of as creating. that there ideas abstracted from space and time. and are ren. from which [is all else]. and from Divine Love and Divine Wisdom In everyall things are (as was pointed out above. these three are in things first and last shall be shown in what follows. in the uniin the sun. is impossible. because that sun is the first proceeding of Divine Love and Divine Wisdom. 154* The universe and all things thereof wt. but this means the Lord. 153. In what is greatest. Since. .60 over. these three exist in the following order . . you will perceive is no difference between the maximum of space and the minimum of space . wherein is the end of all things. influx for ANGELIC WISDOM any thing were to be withdrawn entirely from the sun's through the atmospheres. I55* Creation itself cannot be brought within man's comprehension unless space and time are removed from thought but if these are removed. are not.

and least (n. that all things in the created universe are recipients (n. this is cornfirmed by every one from reason. for this is infinity of time. it is that no one can anywhere be precisely like another. . ' ' ' ' . unless time is removed. 7-10) that the Di54-60) vine apart from space fills all spaces (n. 153-157. BECAUSE IT SUN. . that there are infinite things in God-Man. for this is the same with the Divine nor from infinity of space. where it is shown that in God-Man infinite things are one distinctly (n. because there is no such thing. but must be wholly ascribed to the sun . because there is no such thing.. thing From this comes that variety of all things which is presented to sight. . consequently things without limit in the sun which is the first these countless things are proceeding from Him . 6l you will also perceive that diversity in created things springs from this. N. in the created universe. The creation . but from eternity not of time. . . 77-82). that the Divine is not in space (n. 52. do they wholly transcend ideas that are in natural light for ivhen it is said that infinity of space is not possible. 69-72) that the Divine . for in these there is nothing of space and time. CONSEDEAD. 53) of the Divine Love and of the Divine Wisdom of God-Man (n. but they do not transcend the ideas of thoughts that are in spiritual Neither light. 17-22) that all things in the universe were created by Divine Love and Divine Wisdom. again which also is the same with the Divine. From this presented as in an image. cannot be said to have been wrought from space to space. in the natural world together with space. but from eternity and from infinity ." it is comis not comprehenprehensible from time but from eternity sible. but in the spiritual world with appearance of space and it is a variety both oi These are the things which have generals and of particulars. PURE FIRE. THE SUN OF THE NATURAL WORLD QUENTLY DEAD DERIVES ITS IS IS NATURE ALSO ORIGIN FROM THAT . particulars therein . of the universe.CONCERNING DIVINE LOVE. . not from eternity of time. I know. It is the same with eternity. is the same in things greatest 156. 157* Creation itself cannot be ascribed in the least to the sun of the natural world. and of all things thereof. been pointed out in Part I. thus progressively or successively. transcend the ideas of thoughts that are in natural light. but from infinity not of space. These things. or from time to time. If you say "to eternity.

and are not changeable and varying according to states of affections and thoughts. is altogether dead but the sun of the spiritual world is living for it is the first proceeding of Divine Love and Divine Wisdom ." 158* As the sun of the natural world is pure fire. is dead. 160. atmospheres. as in the spiritual world. but is acted upon consequently to ascribe to it anything of creation would be like ascribing the work of an artificer to the tool which is moved by his hands. . . but in the fire of the sun of the natural world it is without. For this reason the worship of the sun is the lowest of all the forms of God-worship. and what . . because the sun ot the natural worid . the soils could not have been stirred into activity. and therefore dead. and which receive in their bosom and carry down the heat and light of that sun . is dead does not act at all from itself. It appears in man and animal as if alive. the heat proceeding from it is also dead heat. for it is wholly dead. which are called ether and air. it follows that nature. ANGELIC WISDOM .62 of the spiritual world . and all that springs forth and continues to exist from it is called natural. which are plants. and therefore in the Word it is called "abomination. 159* Now since nature begins from that sun. but from a living force proceeding from the sun of the spiritual world consequently if the living force of that sun were withdrawn or taken away. angelic idea of the fire of the sun of the natural world. Since these lowest things of nature which form soils are dead. and of the fire of the sun of the spiritual world. and as these are dead so are each and all things of the earth which are beneath the atmospheres. . and are called soils. which are animals nor could have supplied the materials by which man begins and continues to exist. The sun of the natural world is pure fire from which everything of life has been withdrawn but the sun The of the spiritual world is fire in which is Divine Life. because of the life which accompanies and actuates it. yet these. the natural sun would collapse. as the sun itself is. but unchangeable and fixed. therefore in nature there are spaces and . From this it can be seen that the actuating power of the natural sun is not from itself. with each and every thing pertaining thereto. proceeding and Unless they flowing forth from the sun of the spiritual world. likewise the light proceeding from it is dead so also are the . had been so encompassed. one and all. and have produced forms of uses. is this that in the fire of the sun of the spiritual world the Divine Life is within. are encompassed by what is spiritual. nor forms of life.

All these states are likewise dead because they are not states of life. ONE LIVING AND THE OTHER DEAD. Then because conjunction with heaven is broken. These two capacities devils have. from rationality. these also may be called dead. that is. spaces are not appearances of spaces according to states of life. as in the spiritual world . evening. there terminated. they also are a property of nature . 161. and the length of a year is constantly three hundred and sixty-five days and a quarter.CONCERNING DIVINE LOVE. nor are they ever taken away. and night those recurring yearly are spring. the light corre- sponding to the state of wisdom. Since times in like manner are settled and constant. but angels to becoming wise and doing good. themselves in favor of nature have brought themselves to such a state that they are no longer willing to raise the mind above nature. the capacity to think. From all this the foolishness of those who ascribe all Those who have confirmed things to nature can be seen. Moreover. . the annual states modify regularly the daily states. and because he then thinks only from such things as he has imbibed from his bodily senses. . conjunction with hell takes place. The very states of light and shade. from freedom . consequently their minds are shut above and opened Man thus becomes natural-sensual. and the heat to the state consequently the states of these are 162. through the senses from the world. 63 There are such things. 163* The universe in general is divided into two worlds. summer. and the capacity to will. he at heart even denies God. the capacity to think and will alone remaining. spacial distances. and winter. as they are in the spiritual world. spiritually below. is continuous heat. because creation has and abides at rest. the same as angels . for the length of a day is constantly twenty-four hours. these two capacities every man has from the Lord. NO CREATION IS POSSIBLE. that is. dead . In the spiritual world are angels the spiritual and the natural. autumn. for in the spiritual world there is continuous light and there of love with the angels living. . and of heat and cold. From this it is evident and because in nature spaces are a property of nature . noon. WITHOUT A DOUBLE SUN. but devils devote them to insane thinking and evil doing. are also regular in their return. that N. which cause The these periods to vary. states which recur daily are morning. 158-163.

for the natural to act entirely contrary to order. That every thing was created by the Lord through the living sun. in which. also. r66. Only a person bereft of reason and who is ignorant of what life is. upon which. and all natural things from their origin are dead. that what is living disposes what is dead in submission to itself and forms it for uses. can think that all things are from Nature cannot disnature. that the dead sun itself is created by the Lord through the living sun. In external appearance these two worlds are entirely alike. it follows that the one sun is living and the other dead . the natural world are natural. who (as was said above) . are spiritual. and nothing through the dead sun. and another from which all natural things are. that life even comes from nature. are called angels and spirits. and about which. is a kind of base and support for it is the outmost work \ultimum opus]. since nature in itself is wholly inert. and constant. are entirely distinct from each other. But the men oi they think spiritually and speak spiritually. [n this and in no other way is creation founded. is neces- sary that there should be two suns. can be seen from this. and. and thus there may be forms of existence which shall be permanent and durable. as will be shown in what follows. is what is the same. therefore so to think that is is. And as all spiritual things in their origin are living. . being spiritual. one from which all spiritual things are. may indeed in many ways be perverted oi . The men themselves in the spiritual world. so that they can as these in no respect it be together. or for dead force to or. What is dead. It is also a kind of matrix. 164* Now two worlds are so distinct. such things exist. in which all things terminate. and upon which they rest. the spiritual and the natural. upon the spiritual. are produced. pense life For what is to anything. settled. act upon living force. which are ends of creation. 165* A all things may . dead to act upon what is living. which are its ends but the reverse never occurs. in the natural world men. contrary to the light of sound reason. dead sun was created to this end. From this it .64 ANGELIC WISDOM and spirits. and therefore think naturally and speak naturally and spiritual thought and speech have nothing in common with natural thought and speech. that in outmosts be fixed. The terraqueous globe. out of which effects. the natural. is plain that these two worlds. and these origins are suns. so alike that they cannot be distinguished but internally they are entirely unlike.

There are three things which follow in order. and last end. come into effecl:. it instantly vanishes. may be anything. but this but if it is separated so appears from its being in the effecl . are called first end. does not spiritual operations of the soul . ippears as if the agent or the efficient exists by itself. in the effecl. and it is terminated in its It effecl. The end cannot be in itself alone. an effecl without its cause and end. WHICH END IS THAT ALL THINGS MAY RETURN TO THE CREATOR AND THAT THERE MAY BE CONJUNCTION. N. according to the induced change of form. . 65 changed by external accidents. there must be something from the end in the cause wherein the end must be and that the end may be everything in the effecl. to make it anything. occur. That this is so may be comprehended if it be observed that an end without an effecl. that the end is everything and everything in the effecl from this it is that end. For a first end without a middle end. is a thing destitute of existence. must be in every thing must be known further. cause. is impossible. middle end. But that the end may be everything in the cause. or an effecl: alone. for it is not possible. it is known. cause. . that it effecl. that is. cause. middle end. which it has permanent existence is the last end. that is. is called effecl. is impossible or. in the cause. and at the same time a last end. called first end. 167. THE END OF CREATION HAS EXISTENCE IN OUTMOSTS. It is the same with physical influx into the this. and effecl. an end alone. on the contrary life acls into it. Equally impossible is a cause alone without an end from which and an effecl. 164-168. . until it has permanent existence. wherein the end must be. From all this it is evident that these three. and effecl. That in It 168. wherein it is first called. because it is first. whicl. there must be something from the end through the cause. what is the same. be an end it must be terminated. in which it can dwell as to all that is its own. from the effecl.. . and last end they are also called end. an end. and These three must be together in every thing. but it cannot acl upon life. and by acling.CONCERNING DIVINE LOVE. and For in order that an end may aclually therefore a mere term. . but must be in something having existence from it. separated from an effecl. In the first place. something shall be said about ends. in which it is. end. without a cause and an effecl.

cause. because these three are in the Lord the Creator (as was said just above) also the Divine apart from space is in all space (n. such. 65-68). who is the Lord from But since He is Infinite. able to receive. There- after. who as to his body is also from it. . and through man to God the Creator from whom [are all . are recipients of the Divine as of themselves. as will elevate themselves to the Creator as oi Without this themselves. is For out of the earth forms oi relatively the middle end. From what has now been said it . this last end creation progresses continually. jects are men. and which.66 ANGELIC WISDOM 169* These three. n. subjects may be dwelling-places and mansions of Him. has been pointed out above many times. they must be recipients of His love and wisdom as of themselves . end. which was created from His Esse. and that they conjoin themselves. if he will. and in the Infinite infinite eternity. that that there may is. 77-82) things] (as 171. In order that these thus in which it can dwell and abide. and he has been so made as to be all means are provided is man elevated . by the reception of love and wisdom from the Lord. therefore also these three in Him. was shown above. is universal end. possesses these three in all its parts. both in its greatest and least parts. and effect. regarded as to uses. and for this reception of love and wisdom. *ises are continually raised by the Lord the Creator. is His image. and conjoin themselves with Him. are io the created universe. through end. therefore. namely. 69-72) and is the same in things from which it is evident that the greatest and least (n. and in His infinites. 17-22). . cause. To . are one dis- From this it is that the universe. and effect. ticular. who are able as of themselves to elevate and That men are such subjects. in their order up to man. both general and partinctly. Creator with the created universe and this is not possible unless there are subjects wherein His Divine can be as in Itself. . They are in the greatest and least parts of the created universe. created universe. By means of this conjunction. These subability to reciprocate no conjunction is possible. because they are in God the Creator. n. the end of all things oi be an eternal conjunction oi the . the Lord is present in every work created by Him for everything has been created for man as its end consequently the uses oi all created things ascend by degrees from outmosts to man. 170* The creation. things are one distinctly (as was shown above. in its general progression to its last end.

172. that there can be nothing so inert and dead as to have no efficient power in it. become anew first ends in uninterrupted succession from the First. are in each and everything created. which is the conjunction of man with Him. that all things may return to the Creator. even to the last end. Even out of sand there is a kind of exhalation. 6"J can be seen. . and that there may be conjunction. such as gives power to produce. effect something. which are called last ends. that the end of creation has existence in outmost things which end is. end.CONCERNING DIVINE LOVE. cause. and effect. N. who is the Lord the Creator. 169-172. That all last ends become anew first ends is plain from this. though as yet only in a general manner. can also be seen from this. that all effects. That these three. and therefore to .

In this the natural atmospheres true of the light of that sun. minute forms. adapted finally to the love m 173* It has been said in the preceding work on Heaven and Hell. WHILE THE LATTER ARE . because they have their existence from the sun which is the first proceeding of the Divine Love and Divine Wisdom of the Lord. that is. As these two worlds are alike. there are in both. and shown The same is of angels in heaven and of spirits under heaven. waters. world is like the natural world. which are called ethers and airs. that the pages. and the Divine light which is wisdom. they are alike in both worlds.68 ANGELIC WISDOM IN THE SPIRITUAL WORLD THERE ARE ATMOSPHERES. except that they are spiritual in the spiritual world. the spiritual and the natural. are divided substances. atmospheres. WATERS AND EARTHS. that is. NATURAL. and tempered by these envelopments. The former are spiritual. and each and every thing of the natural world is natural. distributed among so many substances. that they also are divided substances or minute forms originating from the sun of the natural world . the spiritual fire. and earths. and natural in the natural world. JUST AS IN THE NATURAL WORLD ONLY THE FORMER ARE SPIRITUAL. becomes heat. and from Him receive within them the Divine fire which is love. 174* As regards the atmospheres. and carry these down to the heavens where the angels dwell. and as it were enveloped by them. with the difference only that each and every thing of the spiritual world is spiritual. its ating from the sun. which are the generals through and from which each and all things have their existence with infinite variety. these also singly receive the sun and store up its fire in . so many forms. are like spiritual atmospheres. originmospheres As these each singly receive the sun. and cause the presence of The spiritual atthat sun there in things greatest and least.

CONCERNING DIVINE LOVE.
themselves, and temper
it,

N. 173-177.

69

and carry
is

it

down

as heat to earth,

where men dwell.

175* The
spheres
fire
is

true of natural light. difference between spiritual and natural atmo-

The same

and Divine

that spiritual atmospheres are receptacles of Divine light, thus of love and wisdom, for they enclose
;

these interiorly within them while natural atmospheres are receptacles, not of Divine fire and Divine light, but of the fire and light of their own sun, which in itself is dead, as was shown

above consequently there is nothing interiorly in them from the sun of the spiritual world, although they are environed by This difference between spiritual atmospheres from that sun. spiritual and natural atmospheres has been learned from the
;

in the spiritual, just as in the natural, world, can be seen from this, that angels and spirits breathe, and also speak and hear just as men do in the

wisdom of angels. 176* That there are atmospheres

and respiration, speech, and hearing are all means of a lowest atmosphere, which is called air by it can be seen also from this, that angels and spirits, like men in the natural world, have sight, and sight is possible only by means of an atmosphere purer than air; also from this, that angels and spirits like men think and are moved by affection, and thought and affection are not possible except by means of still purer atmospheres and finally from this, that all parts oi the bodies of angels and spirits, external as well as internal, are
natural world
effected
; ;
;

held together in connection by atmospheres, the external by air and the internal by ethers. Without the surrounding pressure and action of these atmospheres the interior and exterior forms of the body would evidently dissolve away. Since angels are spiritual, and each and all things of their bodies are held together in connection, form, and order by means of atmospheres,

they are spiritbecause they arise from the spiritual sun which is the first proceeding of the Lord's Divine Love and Wisdom. 177, That there are also waters and lands in the spiritual as well as in the natural world, with the difference that these waters and lands are spiritual, has been said above and has been shown in the work on Heaven and Hell; and because these are spiritual, they are moved and modified by the heat and light of the spiritual sun, the atmospheres therefrom serving as mediums, just as waters and lands in the natural world are moved and modified by the heat and light of the sun of
it

follows that these atmospheres are spiritual

;

ual,

their world,

its

atmospheres serving as mediums.

70

ANGELIC WISDOM

178. Atmospheres, waters, and lands are here mentioned, because these three are the generals, through and from which each and all things have their existence in infinite variety. The atmospheres are the adlive forces, the waters are the mediate forces, and the lands are the passive forces, from which all effects have existence. These three forces are such in their series solely by virtue of the life which proceeds from the Lord
as a sun,

and which makes them

active.

THERE ARE DEGREES OF LOVE AND WISDOM, CONSEQUENTLY DEGREES OF HEAT AND LIGHT, ALSO DEGREES OF ATMOSPHERES.

I79* The things which are to follow cannot be comprehended unless it be known that there are degrees, also what they are, and what their nature is, because in every created
This Part of thing, thus in every form, there are degrees. Angelic Wisdom will therefore treat of degrees. That there are degrees of love and wisdom can be clearly seen from the fad that there are angels of the three heavens. The angels of the third heaven so far excel the angels of the second heaven in love and wisdom, and these, the angels of the lowest heaven, that they cannot be together. The degrees of love and wisdom distinIt is from this that angels of the guish and separate them. lower heavens cannot ascend to angels of higher heavens, or if allowed to ascend, they do not see the higher angels or anything that is about them. They do not see them because the love and wisdom of the higher angels is of a higher degree, transcending the perception of the lower angels. For each angel and love together with is his own love and his own wisdom wisdom in its form is a man, because God, who is Love itself and Wisdom itself, is a Man. It has sometimes been permitted me to see angels of the lowest heaven who have ascended to the angels of the third heaven and when they had made their way thither, I have heard them complaining that they did not see any one, and all the while they were in the midst of the Afterwards they were instructed that those higher angels. were invisible to them because their love and wisdom angels were imperceptible to them, and that love and wisdom are what make an angel to appear as a man. x8o. That there must be degrees of love and wisdom is
;

;

still

more evident when the love and wisdom of angels

are

CONCERNING DIVINE LOVE.

N. 178-182.

Jl

compared with the love and wisdom of men. It is known that wisdom of angels, when thus compared, is ineffable also it will be seen in what follows that to men who are in natural It appears ineffable love, this wisdom is incomprehensible. and incompiehensible because it is of a higher degree. 181. As there are degrees of love and wisdom, so there are degrees of heat and light. By heat and light are meant spiritual heat and light, such as angels in the heavens have, and such as men have as to the interiors of their minds for men have the same heat of love and light of wisdom that the In the heavens, such and so much love as the angels do. and the same is angels have, such and so much is their heat true of their light as compared with their wisdom the reason is, that with them love is in heat, and wisdom in light (as was shown above). It is the same with men on earth, with the difference, however, that angels feel that heat and see that light, but men do not, because they are in natural heat and light; and while they are in the natural heat and light spiritual heat is not felt except through a certain enjoyment of love, and
the
;

;

;

;

not seen except through perception of truth. is in natural heat and light, knows nothing of the spiritual heat and light within him, and since knowledge of these can be obtained only through experience from the spiritual world, the heat and light in which the angels and their heavens are, shall here be especially spoken of. From this and from no other source can enlightenment on this subject be had. 182* But degrees of spiritual heat cannot be described from experience, because love, to which spiritual heat corresponds, does not come thus under ideas of thought but degrees of spiritual light can be described, because light pertains to thought, and therefore falls into ideas of thought. Yet degrees of spiritual heat can be comprehended by their relation to the degrees of light, for the two are in like degree. With respect then to the spiritual light in which angels are, it has been granted me to see it with my eyes. With angels of the higher heavens, the light is so glistening white as to be indescribable, even by comparison with the shining whiteness of snow, and so glowing as to be indescribable even by comparison with the beams of this world's sun. In a word, that light exceeds a thousand times the noonday light upon earth. But with angels of the lower heavens, the light can be described in a measure by comparisons, although it still exceeds the most intense light of our world
spiritual light
is

Now

since

man, so long as he

;

72

ANGELIC WISDOM

The light of angels of the higher heavens is indescribable, beand because cause their light makes one with their wisdom their wisdom, compared to the wisdom of men, is ineffable, thus From these few things it can be seen that also is their light. and because wisdom and love there must be degrees of light are of like degree, it follows that there must be like degrees of
; ;

heat.

183*

Since

atmospheres are the receptacles and con-

tainants of heat

and

light,

it

follows that there are as

many
;

degrees of atmospheres as theie are degrees of heat and light also that there are as many as there are degrees of love and wisdom. That there are several atmospheres, and that these are distinct from each other by means of degrees, has been manifested to me by much experience in the spiritual world especially from this, that angels of the lower heavens are not able to breathe in the region of higher angels, and appear to themselves to gasp for breath, as living creatures do when they are raised out of air into ether, or out of water into air. Moreover, spirits below the heavens appear in a kind of cloud.
;

That there are several atmospheres, and that they are distinct from each other by means of degrees, may be seen above
(n.

176).

DEGREES ARE OF A TWOFOLD KIND, DEGREES OF HEIGHT AND DEGREES OF BREADTH.
knowledge of degrees is like a key to lay open 184* Without the causes of things, and to give entrance into them. for this knowledge, scarcely anything of cause can be known
'

A

;

the objects and subjects of both worlds seem perfectly simple, as though there were nothing in them beyond that which meets the eye ; when yet compared to the things

without

it,

lie hidden within, what is thus seen is as one to thousands, The interiors which are not open yea, to tens of thousands. to view can in no way be discovered except through a knowledge of degrees. For things exterior advance to things interior,

which

and through these to things inmost by means of degrees not by continuous but discrete degrees. "Continuous degrees" is a term applied to the gradual lessenings or decreasings from grosser to finer, or from denser to rarer or better, perhaps, to growths and increasings from finer to grosser, or from rarer to
; ;

denser

;

precisely like the gradations of light to shade, of of

CONCERNING DIVINE LOVE.

N. 183-185.

73
:

heat to cold. But discrete degrees are entirely different they or like end, cause, are like things prior, subsequent and final and effect. These degrees are called discrete, because the prior
;

is

by itself; the subsequent by itself; and the final by itself; yet taken together they make one. The atmospheres, which are called ethers and airs, from highest to lowest, that is, from the sun to the earth, are separated into such degrees they are like simples, collections of simples, and again collections of these, which taken together are called a composite. Such degrees are discrete, because each has a distinct existence, and these degrees are what are meant by "degrees of height;" but the former degrees are continuous, because they increase contin;

uously,

and these degrees are what are meant by "degrees
all

of

breadth."

185* Each and
spiritual

world and

in the natural world,

things which have existence in the have conjoint existence

from discrete degrees and at the same time continuous degrees, is, from degrees of height and from degrees of breadth. That dimension which consists of discrete degrees is called height, and that which consists of continuous degrees is called breadth their position relatively to the sight of the eye not
that
;

Without a knowledge of these degrees nothing can be known of how the three heavens differ from each other nor can anything be known of the differences of love and wisdom of the angels there nor of the differences of heat and nor of the differences of atmospheres light in which they are which environ and contain these. Nor without a knowledge of these degrees can anything be known of the differences among
;

altering the designation.

;

;

the interior powers of the minds of men, thus nothing of their
state as regards reformation and regeneration nor anything of the differences among the exterior powers of the bodies both
:

of angels and
distinction

men

;

between

spiritual

and nothing whatever can be known of the and natural, thus nothing of corre-

spondence. Nor, indeed, can anything be known of any difference between the life of men and that of beasts, or between the more perfect and the less perfect animals neither of the differences among the forms of the vegetable kingdom, nor among the matters of the mineral kingdom. From which it can be seen that they who are ignorant of these degrees cannot by any judgment see causes they see only effects, and from these judge of causes, which is done for the most part by an induction which is continuous with effects. But causes produce effects not confor cause is one thing, and effect is tinuously but discretely
; ;

;

That it may be still better comprehended what discrete degrees are.' . 51-58). the centre. that is. degrees of height. That man as regards the interiors ol his mind is a heaven in least form may be seen in the work . the angelic heavens may serve as an example. . There are also in a man. the higher degree is shut. The interiors place continuously. 186. even to the boundThus wisdom grows less and aries. sequently one may be in the lowest degree. divided not by degrees of height but by degrees of breadth. when he is in the lowest degree only. 187* From these few considerations it can be seen. in the measure in which he is in love and wisdom from the Lord. that one who knows nothing about discrete degrees. can know nothing about the state of man as regards his reformation and regeneration. There arc three heavens. that is. which takes It is the same with men. as in heaven. For if any one thinks about these. nor do they communicate with each other except by influx. and these are separated by degrees of height therefore the heavens are one below another. however. but those who are around about. to their minds are separated into as many degrees as belonging the angelic heavens and these degrees are one above another . according to the degree of his wisdom moreover. are in the shade of wisdom. minds are degrees of height. then in a higher. . Conto their A on Heaven and Hell (n. that is. or between that which forms and that which is formed. which are effected through the reception of love and wisdom from the Lord. is less even to ignorance. ANGELIC WISDOM The difference between the two is like the difference Detween antecedent and consequent. Those who are in the midst. what their nature is. and how they differ from continuous degrees. heavens because as regards the interiors of his mind. he is not able to perceive any- . therefore the interiors of men which belong separated by discrete degrees. but it is opened as he receives wisdom from the Lord. Each heaven by itself. conman is like the tinuous degrees. and then through the opening of the interior degrees of his mind in their order Nor can he know anything about influx from the Lord through the heavens nor anything about the order into which he has been created. as light decreases to shade.74 another. he is a heaven in least form. not from discrete degrees or degrees of height but from continuous degrees or degrees of breadth. are in the light of wisdom . degrees of breadth. and even in the highest degree. that is. which proceeds from the Lord through the heavens in their order to the lowest and not contrariwise.

that effects may be seen from them. that is.CONCERNING DIVINE LOVE. and in respect to Divine things in general which are called spiritual things. and these may be so multiplied by inductions that at length enormous falsities are called truths. thereby multiplying falsities upon falsities and to confirm fallacies men search out. N. such things as cannot be overturned. and thus the darkness may be dispelled in which the man of the church is in respect to God and the Lord. from truths falsified. . by means of reasonings from falsities and . and to thing about them from causes. angels and spirits. and so forth . and yet to know these things. CAUSE AND EFFECT. . while degrees of height. 188. from which come one after another . for with- out a knowledge of these degrees. and. also that the end begets the cause. and that men eagerly lay hold of fallacies and confirm them. but only from effects see from effects only is to see from fallacies. like prior. These degrees therefore shall be treated of in the whole of this Part for it is the object of this little work to uncover causes. are like gradations from light to shade. subsequent. from heat to cold. through the cause. causes cannot be perceived. and final . . and effect follow in order. from gross to fine. about discrete degrees or degrees of height. that the angels are in grief for the dark. are noi. 189* As degrees of breadth. the latter kind shall be treated of especially in this Part . 75 . This I may mention. the effect. continuous degrees. from dense to rare. from hard to soft. 186-189. I am not aware that anything has been known hitherto errors. and not to see them in their . or discrete degrees. It is known indeed that end. owing to the darkness in respect to causes and the ignorance respecting truths. DEGREES OF HEIGHT ARE HOMOGENEOUS. that the end may have existence also about these many other things are known . The angels lament especially over confirmations respecting faith separate from charity and justification thereby they also grieve over men's ideas about God. and their ignorance of what love and wisdom are. ness on the earth saying that they see light hardly anywhere. AND ONE is FROM THE OTHER IN SUCCESSION LIKE END. cause. . and as these degrees are known from sensual and ocular experience. only continuous degrees or degrees of breadth have been known yet nothing of the real truth about cause can become known without a knowledge of degrees of both kinds.

something which flies away but when abstractions are applied to such things as exist in the world. that every muscle in the human body consists of exceedingly minute fibres. that the first exists by the second. and through the second forms the third which is and that each degree is discreted from called the composite the nerve. are composed of degrees of height. ot which threefold dimension is predicated. 192. lar experience. called motor fibres. and of love and wisdom . and is fixed in the memory. namely. for the same principle applies to the latter as to the former. and these put together into little bundles form larger fibres. 190* All things which have existence in the world. . and groups of these form the compound called a muscle. bundlings and groupings out of which the organs and viscera are made up for these are compositions of fibres and vessels variously put together according to like degrees. for wi-th hose it is the same. also in threefold order. they become like what is seen with the eyes on earth. . that is. of the ceptacles of heat and light . it is the same with the organic ubstances which are the receptacles and abodes of thoughts and affections in the brains with atmospheres with heat and For atmospheres are relight. . there are also like degrees of heat and light. In woods there are combinations of filaments in threefold order. analytical Although there- which remain advance according to discrete deknown in the world about these For a mere knowledge of abstractions is like an airy degrees. Thus. and heat and light are receptacles consequently. little if anything is . . of love and wisdom . in the memory only so long as the mind is in ideas from metaphysical thought. which are called fore end. In metals and stones there is a massing together of parts. that is. and with love and wisdom. which appear as filaments. the others. compounds. in these from minute fibres larger fibres are composed. . cause. . discrete It is known from ocudegrees as examples will make clear. It is the same also with each and every thing of the vegetable and mineral kingdoms. that is. effect and grees. and these massed together compose The same is true of the rest of the combinations. as there are degrees of atmospheres. From all this the nature of discrete degrees can be seen. 191. It is the same with nerves . That these degrees are homogeneous.76 ANGELIC WISDOM applications to existing things is simply to know abstractions. From these examples a conclusion may be formed especting those things which are not visible to the eye.

* It should be known that each degree is made disfrom the others by coverings of its own. 77 same character and nature. substances which are receptacles and abodes of thoughts and affections. and its effect by means of the air. the meaning is that substances are such in their . Woody filaments. That these things in their order are like ends. The atmospheres. 193. are homogeneous. that this general covering communicates with interiors and inmosts in their order.CONCERNING DIVINE LOVE. are homogeneous. which is the least. but only with their own. from the most simple to their general aggregate which is the brain. 195* This is because the degrees ol each subject and of each thing are homogeneous. are homogeneous. From this there is conjunction of all and unanimous action. effectuates its cause by means of the middle. therefore the degrees of love and wisdom are homogeneous. Nerve fibres. tinct 194. appears from what has just been The motor fibres of muscles. the first is the all. and that all the . pure ether to of heat of atmospheres. and largest. The degrees and light in series. THE FIRST DEGREE IS THE ALL IN EVERY THING OF THE SUBSEQUENT DEGREES. which are of the same character and nature and with which they are homogeneous. from the least to the comSo likewise are posite formed of these. are homogeneous. . last. causes. by combinations or accretions. Things which are not of the same character and nature are heterogeneous. 196* When it is said that degrees are such in respect to each other. and effects. are degrees homogeneous. by massing of parts. following the . . larger. are homogeneous. thus they cannot form discrete degrees with them. begets the second. in a word. least. is evident for the first. larger. N. and they are homogeneous because For their formation is such begotten from the first degree. and through this the third and discretes each from the other by a covering drawn around it from which it is clear that the first degree is chief and solely supreme in the subsequent degrees. and largest. 190-196. consequently that in all things of the subsequent degrees. and do not harmonize with things homogeneous . that the first. from said. degrees together are made distinct by means of a general covering also. The organic particles of stones and metals of every kind. least.

by degrees is abstract. and to love and wisdom. according to what has been shown in Part First. . . but that degrees of height are like end. and through the cause is the all of the effect and thus end. 52-60) 61-65). cause and effect. or of wisdom verging to ignorance . the first is solely light. subsequent. From all this it can clearly be seen that the Divine. Of these latter it is said that they ascend or descend. and nothing essential in motion . that degrees of breadth are like those of light verging to shade. (n. and final. . . and effect are called first. 40-43) Divine Love and Divine Wisdom are substance and form in itself. 113-118). universal. that is. the nerves. the one only and sole substance. . to the muscles. also. which is substance in itself. Further. and because it is the sole thing in them. and last end.78 degrees. . . 197* This can be applied to all those things which have been enumerated in the preceding article. therefore the Very and the Only (n. . as follows Divine Love and Divine Wisdom are substance and form (n. is. it is the sole thing in them. for they are of height . 198. that the cause of the cause is middle. the materials and parts of both the vegetable and mineral kingdoms. (n. ALL PERFECTIONS INCREASE AND ASCEND ALONG WITH DEGREES AND ACCORDING TO THEM. also the cause of the thing caused and that there is nothing essential in causes except the end. but of the former that they increase or decrease. supreme in the subsequent things yea. is the substance from which is each and every created thing thus that God is the All in all things of the universe. to atmospheres. 184-188) also . cause. 199* That degrees are of two kinds. all things in the universe were created by Divine Love and Divine Wisdom . it is the all in them. That this is so is clear also from these well-known truths that the end is the all of the cause. 44-46) . ANGELIC WISDOM This manner of speaking. that which makes the statement applicable to every subject or thing which is in degrees of this kind. or like prior. that the substance that is substance excepting conatus in itself is the sole substance. tk e consequently the created universe is His image Lord alone is heaven where angels are (n. to the organic substances which are the subjects ol thoughts and affections in man. degrees of breadth and degrees of height has been shown above (n. to heat and In all these.

however. things whicl/ are life. continuous degrees. but this can be seen clearly from things visible in the spiritual world. for instance. Atmospheres as to their active powers are such forces . to perfection of life. but only perfections of life. . that is. are such forces . which. and Perfection of life is perfection of love and wisdom because the will and understanding are receptacles of love and wisdom. . life. the same time forces are also perfect according to degrees. and of forms. in seeds. . and other viscera also. The perfections of life. that is. consequently of affections and thoughts and because spiritual heat is the containant of love. forces. minerals and stones. and with Perfection of forces actuated and moved by is perfection of in all animals of every kind. heart. liver. for N. and forms which ascend or descend according to degrees of height. kidneys. of forces. because these degrees are not known in the world. 79 they are of breadth. for as the forces are. . tongue in muscles. perfection of these may also be referred for they are predicated of . and forms which increase or decrease according to degrees of breadth. will not be discussed here. From things visible in the natural world it is found that the more they are looked into the more do wonders present themselves . forces. with the difference only. . jects. and by no means be confounded. Perfection offorms and perfection of forces make one. in the eyes. These two kinds of degrees differ so that they have nothing in common they should therefore be perceived as distinct. all things in the natural world which are endowed with active powers both immediately and mediately from its sun are such forces. because there is a knowledge of these degrees in the world . Of the mode in which perfections ascend and descend according to these degrees little can be learned from things visible in the natural world. there is no life. ears. fruits and flowers and in metals. the interior and exterior organic substances with men. that forms are substances but forces are their activities therefore like Forms which are not at degrees of perfection belong to both. pancreas. 200* All perfections increase and ascend along with degrees and according to them. as. and spiritual light is the containant of wisdom. . That wonders increase in all these the more they are looked into is well known yet such wonders have not led men to see . 2OX. lungs. such are the forms . and perfection and imperfection are general predicates. I97~2OI. discrete degrees . because all predicates follow their sub- much . perfection of life is also perfection of will and understanding.CONCERNING DIVINE LOVE.

. words.80 ANGELIC WISDOM more . . only through correspondences. is such that they have nothing in common and that communication takes place . therefore not described for the thoughts ol They can angels. and another to think about ends that it is one thing to think from causes. in their own languages. and another to think about effects. and another to think about causes and that it is one thing to think from effects. Such being the nature of these differences. are such. The reason is that they are consociated according to discrete. that angels of the lowest heaven cannot perfections attain to the first threshold of the perfections of the angels ol v he middle heaven. and not in those which are human. yet it is truth. that the objects are interiorly of height or discrete degrees perfect according to degrees the natural world. of the angels of the higher and the lower heavens. disposed according to degrees of height. This is why it is said that in the heavens unspeakable These differences may be in some things are heard and seen. being spiritual. nor these to the first threshold of the perfections of the angels of the highest heaven. which have existence by immediate influx of the Lord into all the heavens. and writings. not according to continuous degrees. has been concealed by ignorance of these degrees. ( have learned from observation that the difference between the iffections and thoughts. and by mediate influx through the highest heaven into the lowest. do not fall into natural ideas. But since these degrees stand out conspiciously in the spiritual world (for the whole of that world from highest to lowest is distinctly discreted into these degrees). . . that it is one thing to thoughts of effects. . In the highest heaven are angels superior in every perfection to the angels in the middle heaven and in the middle heaven are angels superior in every The degrees ol perfection to the angels of the lowest heaven. they cannot be expressed in natural language. and consequently the speech. In the spiritual world there are three heavens. This seems like a paradox. 2O2. measure comprehended when it is known that the thoughts ot angels of the highest or third heaven are thoughts of ends the thoughts of angels of the middle or second heaven thoughts ol causes. be expressed and described only by the angels themselves. think from ends. and the thoughts of angels of the lowest or first heaven It is to be observed. Angels of the lower heavens think about . from that world knowledge of these degrees can be drawn and afterwards conclusions may be drawn therefrom respecting the perfections of forces and forms which are in similar degrees in this .

things simple out of which things composite are formed. all this it is clear that all perfection ascends and descends along with degrees and according to them. for he then becomes an angel. but degrees of breadth are in single ratio. because he is then in the lowest degree and from the lowest degree the higher degrees cannot be apprehended . . not in a single. and are. consequently nearer to the spiritual sun where the Lord is . but the angels of the higher heavens from causes and from ends to think from these is a mark ol higher wisdom. as it were. Since the interior things of man. and thinks and speaks things ineffable to his natural man for there is then an elevation of all things of his mind. It seems as if things prior must be things posterior. that is. and afterwards connor could the seeds of trees and shrubs vegetinue to exist For the more prior anything prior is. N. their perfections also are like those of the heavens. and to think from effects is of knowledge. which are of his will and understanding. but to think about these is the mark of lower wisdom. But these perfections are not apparent to any one so long as he lives in the world. But into degrees of height none ascend and are elevated except those who in the world have been in truths. things simple but things prior out of which things posterior are formed. to think from causes .CONCERNING DIVINE LOVE. 203. 204. 2O2-2O4. the more exempt it is from injury. are like the heavens in respect to degrees (for man. the more simple anything simple is. neither man nor any kind of animal could have come into existence from seed. is From of intelligence. The reason is that the prior or the simpler are more naked and less covered over with substances and matters devoid of life. because it is more perfect. is a heaven in least form). . 8l causes and about ends. To think from ends is of wisdom. and from that in those things which come immediately after and thus in order down to things lowest. as to the interiors of his mind. and have applied them to life.. that less perfect than than things composite is. and from Him in that sun which is the first proceeding of His Divine Love and Divine Wisdom. but they are apprehended after death. Degrees of height are in threefold ratio. or tate and bear fruit. . . but in a threefold ratio. more Divine. . for perfection itself is in the Lord. . because man then enters into that degree which corresponds to his love and wisdom. Without such preeminent perfection in things prior and simple. which are less perfect as they recede. are the more perfect.

In it. They are as if in a solid body composed of these three degrees in the middle or centre are the finest parts. 206* As the highest of successive order becomes the innermost of simultaneous order. and lower : ' ' ' ' ' ' ' "Upwards" and "downwards. round about this are parts less fine. in the middle rooms. also states of heat and light. the second is the middle. things less perfect less perfedl and beautiand beautiful. . are in the inmost. In the upper rooms are things most perfect and most forces there. AND THE THIRD THE OUTERMOST. But simultaneous order." and "high" and "deep" have a similar meaning. ORDER THE FIRST DEGREE MAKES THE HIGHAND THE THIRD THE LOWEST BUT IN SIMULTANEOUS ORDER THE FIRST DEGREE MAKES THE INNERMOST. When degrees of height. and . discrete degrees. they may be compared to a column divided into three stories. . so in the Word. are in such an order. 205. the middle forms the middle. . which are (as was said above) the most perfect and most beautiful. and in the extremes which constitute the circumference are the parts comoosed of these and which are therefore grosser. successive order of these degrees is from highest to lowest. The motor fibres in every muscle. In like successive order are the states of love and wisdom with the angels there. through which ascent and descent are made. the lighest part of which forms the innermost of the plane. There The is successive order and simultaneous order. There is a like order of these degrees signifies outer. the lower things are in the middle. that is. and of the spiritual atmoIn like order are all the perfections of the forms and spheres. has another appearance. higher signifies inner. the first is the lowest . such is their relative situation. The angelic heavens are in this order the third heaven is the highest. also the fibres and the little vessels in all viscera and organs. which consists of like degrees.32 ANGELIC WISDOM IN SUCCESSIVE EST. and the lowest in the circumference. things still in the lowest. and the lowest becomes the out' ermost. beautiful ful . Innermost in these are the most simple things. 207* In every outmost there are discrete degrees in simultaneous order. and the lowest the outermost. which are the most perfect the outermost is a composite of these. are in successive order. It is like the column mentioned just above subsiding into a plane. . the highest things of successive order. or from top to bottom. the fibres in every nerve.

bundlings and massings together from simples that substances or matters. moral. but are substances. also of the organic forms of affections and thoughts in man (as will be seen in what follows). and spiritual are not something abstract from substance. Jerusalem concerning the Sacred Scripture (n. and cause is the all are their first 208. 38. and effedl the outmost. as by the degrees of the heavens where angels dwell. But this doctrine has a wider range . 83 . The same is true of degrees . for they are successive compositions. And every effecl consists of cause. First. and spiritual things. For as love and wisdom are not abstract things. The innermost. and by the degrees of atmospheres. and this of end and end is the all of cause. as for example. The series of these degrees in successive order and in simultaneous order has been treated of in The DoElrinc of the New and elsewhere). but also to civil. like degrees in THE OUTMOST DEGREE is THE COMPLEX. things civil. are of such a nature. and these three are related to one another And secondly. 205-209. spiritual. thus in every effecl. but substance (as was shown above. and in the animal and mineral kingdoms. according to degrees of height. every seed and in every fruit. CONTAINANT AND BASE OF THE PRIOR DEGREES. of parts exist in these degrees. and These may be thought of abstractly from substances. n. and these of their primes. and of heat and light. where it is shown that there are each and all things of the Word. by the degrees of heat and light with them. . cause the middle. affecyet in themselves they are not abstract . in N. . 209* The dodlrine of degrees which is taught in this Part. In a word. has hitherto been explained by various things which exist in both worlds . the middle. and the outermost elements of the their parts. in every thing of which anything can be predicated there is the trine which is called end. For every outmost consists of things prior. 40-43). cause. there are such degrees in every outmost. moral. also in every metal and stone which the whole is composed.CONCERNING DIVINE LOVE. so in like manner are all things which are called civil. of effecl (as was shown above) and end makes the inmost. of love and wisdom. and by various things in the human body. and to each and all their details. and effecl. moral. it extends not only to natural. There are two reasons why the doclrine of degrees extends also to such things. that is.

and so forth. and to charity and faith. and charity and faith. presenting variations. Abstracted. It is altogether as with sensations and actions. 2X1* Since all things civil. by what pertains to love and wisdom. and base of wisdom and love and use . By substance is also meant form. abstractly from the substances which are their subjefts. moral. that a correct idea for it of these things. containant. containant. Love is the end. as being states of substances or forms. and use is the effect and use is the complex. and from their having been so regarded. it follows that it is the containant and also the base. just as natural things do. substances. 21O. and spiritual advance through degrees. That they are changes of these. will be seen in what follows. mentioned. charity and faith. and that effect is nothing else than the end in its outmost. that one thing is from the other in a threefold series. and that the effect is their full complex. and the cause with all things thereof. And since the outmost is the complex. they are like sight apart from the eye. has perished. will and understanding is the same with these as with love and wisdom.84 tion ANGELIC WISDOM . separate. containant. and base of prior degrees. are actually in the effect. is clearly seen from progression of ends and causes to effects.f As regards love and wisdom dom the instrumental cause. particularly from this. that is. taste apart from the tongue. which are not things abstract from the organs of sensation and motion. That such is the case can be seen from what has been said above in this Part. wis2I. but are states of subjects. from these they are mere figments of reason . and base of causes and ends can be comprehended by enlightened reason but it is not so clear that the end with all things thereof. the outmost degree is the complex. that is. hearing apart from the ear. in that they are not possible outside of subjects which are substances. that the outmost degree is the complex. to and understanding. by the things above . . I have chosen to explain and confirm the present point. affection and thought. and thought. to affection and thought. it has come to pass. and of causes to effects. From its being possible to think of will and understanding. for substance is not possible apart from form. containant. that will is. That the effect is the complex. : 212* That . . not only through and since the continuous but also through discrete degrees progressions of discrete degrees are like progressions of ends to causes. and base of prior degrees.

There seems to be nothing more in use. love .CONCERNING DIVINE LOVE. in accordance with the principles enunciated and explained above (in chapter. understanding is of wisdom and so of As. bodily sense. It has been made known to me that angels. wisdom. act deep within. or like furniture in a house. and good works of action. is. all things faith. from one's deed or work alone. Affection. that all things of love all things of wisdom are actually in it it is where they are all at once and But it should be borne in mind that together. They are contained therein like wine in its cask. and so forth but all are homogeneous. are present in use. by which the is motor is fibres are excited. 189-194). n. then. that is to say. Charity. they are not that nothing done in or the thought that each and the action. is the complex and containant of all the prior. 2x4. faith. concordant. understandto and doing are also in a series of like degrees for will is of and so of affection. in action. and in doing than such as there is in motion yet all the prior are actually present action. Will. use. through the body except from the will through and because both of these act. all things of love and wisdom. and action to use. all things of faith and charity in good works. thought. and that to the thousand motor fibres correspond thousands of things of thought and affection. That fully that nothing is lacking. . the outmost in each series. so all things of thought and affection are present in action. and so They are not apparent. thought and . faith of thought. in work. is N. : not conscious that a thousand motor fibres concur in every motion of them. which are homogeneous and concordant. much is known. . because they are regarded only exterand regarded externally they are simply activities and nally man motions. 215. because all affection has relation to love. that ing. and good works are in a series of like degrees. 2IO-2I5 85 such a complex and such a containant. in these. and action are also in a series oi like degrees. They cannot be separated consequently from one's deeds or works others judge of the thought of his will. it must needs be all things of the will and thought are present in . perceive and see every thing of the will and thought of the doer angels of the third heaven perceiving and seeing from his will the end for which he acts. which is called his intention. of wisdom and love are present in use. has not yet been comprehended. and doing is of use and so of work. for charity is of affection. As these This apparent to any . and doing. and angels of the second heaven the cause through . It is like the movement of the arms and hands . . work.

that those who profess faith and charity know what is good and can will to do it. through motion conatus exerts its power. because force is conatus excited. nor is force motion. conjunction of which is not by continuity.86 ANGELIC WISDOM It is which the end operates. consequently that conatus is the all in forces. but not so those who are in faith separated . with this difference only. For conatus is not force. That these ascending and descending degrees. conatus. from charity. confirmed by all those things which have been adduced in the preceding chapters as confirmations from objecls of sense and Here. and motion are no otherwise conjoined than according to degrees of height. also and posterior. thereby producing visible motion . that is said that phantoms in air which perish and that they first become permanent in man and a part of his life. may be degrees. but a<5ts through forces corresponding to it. containant. and through forces is motion and since motion is the outmost degree 01 Conatus. The reason is that the outmost is the complex. when he exercises and . forces and motions in dead and living subjects. force. and through fom motion is . It follows that prior degrees are in their fulness in their outmost degree. but force is produced by conatus. likewise degrees of height or discrete are in their power in their outmost degree. or like man is 2X6. that is. called prior It is 2l8 known that conatus does nothing of itself. as well as charity and faith. but by correspondences. I choose to confirm them only by perception. does them. whenever possible. affection and thought. the conatus. they are discrete. and every effe<5l is the fulness of causes. for the all in . are so often from this that works and deeds it a It is according to angelic wisdom that will and understanding. Such an airy nothing and such a phantom is faith separated from good works such also are faith and charity without their exercise. 217* I*1 th e preceding chapter it is shown that the outmost degree is the complex and containant of prior degrees. and base of things prior. commanded in the Word. are only like something airy which passes away. THE DEGREES OF HEIGHT ARE IN THEIR IN FULNESS AND IN POWER OUTMOST DEGREE. and known by his works. however. for they are in their effect. unless clothed and wrapped in works or deeds.

but at such times the determinations of conatus and forces are directed into the general motor organs of the body. and the And such being the "right hand" signifies superior power. is well known. who is a living subject. and motion into power. and to act by what is ences. which are but when their action ceases the forces the heart and the lungs also cease. prior degrees have power through the exteriors of the body. produced . The interiors of the .CONCERNING DIVINE LOVE. It may seem as if conatus and forces in man have some powei even when there is no action. understanding make the first degree the interior things pertaining to the body make the second degree and the whole body. . thus as regards the internal life pertaining to mind and the external life derived therefrom in the body. living forces in man are the interior constituents 01 in all of which there are motor fibres interlacing his body in various ways and living motion in man is action. Since the powers of the whole. is his will united to his undeiin force alone. which is the complex of these. . That the interior things pertaining to the mind have no power except through forces in the body. 219* But let application of this be made to living conatus. with the forces. That this is so may still seem doubtful. signify power. also and faith. N. and. evolution and putting forth of degrees into power. are determined chiefly into the arms and hands. as in sleep and in states of rest. 22O. 2I6-22O. merely from such action as is effected through the hands. which is produced through these forces by the will united to the underFor the interior things pertaining to the will and standing. . the conatus. . nd to living force. I have often wondered that the angels have such knowledge from the mere action of the bodv throucrh the hand-s but that . which are outmosts. through which actions come forth consequently the two discrete . that is. which is their product. also that forces have no power except through the action of the body itself. and the interiors of the body correspond to its exteriors. but by what is . discrete is to act by correspondmind correspond to the interiors of the body. : standing. force. and to living motion. because not illustrated by application to sensible and perceptible things in nature nevertheless. 'arms" and "hands. the angels that are with man and in correspondence with all things belonging to him. 87 consequently there is no power in conatus alone. of the body." in the Word. These three do not act by what is continuous. . such is the progression of conatus. charity his know his quality as regards understanding and will. nor but in motion. makes the third degree. Living conatus in nan.

And because He fully glorified the natural Human even to its outmosts. which are subjects. Yet both Humans are Divine. may here be revealed. and reducing the heavens to order. This Human He put on over His former Human. the spiritual sense. and therefore infinitely transcend the finite humans of angels and men. for the all of charity and faith is in uses and . But it should be remembered that by works here are meant uses ' ' . 36-49. that the all of charity and faith is in works. but also for holding the hells in subjection to eternity. in the Word. 27-35. 221* Two arcana. which are brought within reach of the understanding by what precedes. which is the natural and is called the sense of the letter. he that doeth is called a wise man. and he that doeth not is called a foolish man. On this account works and doing works are so often mentioned in the Word. and it is said that a man's salvation depends upon these moreover. and of reducing all things to order both in the heavens and on the earth. He rose again with the whole body. ' ' ' ' actually done according uses. abundantly shown and proved in The DoElrine of the New Jerusalem concerning the Sacred Scripture (p. but moreover For there are three senses This Word is in its fulness and in its power. This Human which He put on in the world was like man's human in the world. The Word is in its fulness and in its power in the sense of the letter. There is this correspondence of works with three degrees . differently from any man. and that charity and faith without works are like rainbows about the sun. ' ' ' ' ' ' ' ' . and it has been said that it is from this that inductions into the ministry are performed by the laying on of hands. 62-69). and saving at the right mankind. because the correspondence is spiritual. in order to put Himself into the power of subjugating the hells. which vanish away and are lost in the clouds. and the Since these senses are in the Word according to the three degrees of height. but it is carried out through substances and matters. is not only the complex. to uses. and took upon Him a Human.. containant and base of the corresponding interior senses. the outmost sense. This power is meant by His "sitting . in the outmost sense the is 50-61. Through the assumption of this Human the Lord put on Divine Omnipotence not only for subjugating the hells. From all this the conclusion is formed. natural sense. and their conjunction is effected by correspondences. First.88 ANGELIC WISDOM it is so has been shown repeatedly by living experience. according to the the celestial sense. and that "touching with the hand signifies communicating with other like things. Secondly. The Lord came into the world.

cannot be illustrated by examples from visible objects. and that in it . hand of the power and might of God. is Divine Good itself and Divine Truth itself. or in any mineral." and it is said that "the For while every man is his own good and his and man is a man on no other ground. the world will be treated of in what follows. Consethe Prophets. lars. degrees of both kinds. THERE ARE DEGREES OF BOTH KINDS IN IN THE GREATEST AND THE LEAST OF ALL CREATED THINGS. or in the ether or and since ether and air air. 221-223.CONCERNING DIVINE LOVE. consists of degrees of both kinds. He is called Word was made flesh. He is Divine Love itself and Divine Wisdom itself. by in outmosts. This the Lord made Himself by fulfilling all things of the Word concerning Himself in Moses and Human. Angels also declare that the minutest thing of an affection or of a thought. own truth. 222. or what is the same. there can be nothing of heat and light or of love and wisdom so minute as not to have . the Lord. in stronger radiance and in greater This is an arcanum which is splendor than before His advent. That the greatest and the least of all things consist of discrete and continuous degrees. quently the Lord." the assumption of a natural N. or in any plant. brought within the range of the understanding by the docTrine The Lord's omnipotence before His advent into of degrees. both in Firsts and in Lasts. nay. animal." Divine Truth in outmosts being the Word in the sense of the letter. and the greatest things which are visible seem undistinguished into degrees consequently this matter does not allow of demonstration othenvise than by universals. and spiritual heat and spiritual light are the receptacles of love and wisdom. as not to have in it these degrees are receptacles of heat and light. And since angels are in wisdom from universals. it is allowed to bring forward their statements concerning : these things. that is. there can be nothing so minute in any . and from that in knowledge of particu. appears as a sun in the angelic heavens. by the assumption of a natural Human. made Himself Divine Truth "the Word. since His advent into the world. of degrees of height and of breadth. 223. &* Because the Lord. that the minutest thing of an idea of thought. because the least things are not visible to the eyes. The statements of angels on this subject are as follows There can be nothing so minute as not to have in it degrees of both kinds for instance.

because the Divine is the same in things greatest and in things least. same in things greatest and least (as was shown above. the whole vegetable kingdom. 77-82). which states present them to view. which also in Him are one distinctly . in which there are not degrees of both kinds. and the spiritual world in its complex . 171). and by this means have existence. or even the least thing of an idea of thought. thus no quality. 224. that they consist of degrees of both kinds the reason is that the Divine. . That in God-Man infinite things are one distinctly. moral and spiritual concerns of these in their complex the whole animal kingdom. degrees for to separate love and wisdom. 155. n. . and things created repeat in an image the things which are in Him. in these there are like . . . are the universe in its whole complex. for this by the truth. is to annihilate them. 77-82) which positions are further illustrated . for the reason that love and wisdom are substance and form (as was shown above. the natural world in its complex. all things were created by Him. Likewise things less general. that infinite things in God the Creator. Angels confirm . as man in his complex every animal in also its complex. and the whole mineral kingdom. also their heats and lights. 169. . it follows that . greatest things in which there are degrees of both kinds. There cannot be the least thing of love and wisdom. since they are not possible outside of their subjects for they are states of their subjects perceived by man variously.gO a ANGELIC WISDOM . and the same is true of affection and thought and because there can be no form in which these degrees are not (as was said above). each in its complex all atmospheres of both worlds taken together. a"nd because these things are in Him. who is the Lord from eternity. from substance in form. 225* The every empire and every kingdom in its complex also. or the least thing of affe&ion and thought. These degrees are equally in things least and greatest. 4043). and (n. 17-22) and that the Divine is the same in things greatest and in things least (n. nor any state which could be changed and varied. every tree and every shrub in its complex stone and every metal in its complex. . n. are one distinctly and that there are infinite things in His infinites and that in things infinitely infinite there are degrees of both kinds. . minute thing not consisting of these degrees would be nothing it would have no form. by which they were created. it follows that there cannot be the least finite in which there are not such degrees. or affection and thought. is the . . The forms of these every are alike in this. see above (n. all civil.

obscures. and finally substances called material. and bring every end into effect. N. 9! The particulars and the veriest particulars of all these are like generals and the largest generals in this.CONCERNING DIVINE LOVE. 227* It is likewise a matter of angelic wisdom that from this likeness between generals and particulars. where forms are treated of. substantiated or composite things arise. likewise all veriest In any form or in different forms there can be no particulars. same as any other. and variety . That there are things innumerable in the first created substances of all things. and the larger are made up of leasts. it follows that their lesser or least constituents. comes the perfection of the created universe . no process of heaping up can make anything. 228* But these things may seem paradoxical. in which there are like degrees. with which it can be conjoined for every use. are often better comprehended than things applied. will be seen in what follows. . accumulated into masses. Still. From there being such degrees in the larger forms. for these are of perpetual variety. On account of things greatest and least being forms of both kinds of degrees. that is. that they are forms of both kinds of degrees. 224-229. For what is substance without form ? It is that of which nothing can be predicated and out of mere being of which nothing can be predicated. But there can be no such absolutely simple substances. there can be no all least thing which is the same as any other consequently particulars are distinct from each other. between least thing the things greatest and least in respect to these degrees. for thereby one thing regards another as its like. 226. for likeness conjoins them. there is connection between them from first to last. . being universals. from top to bottom and from centre to circumference. because they are not explained by application to visible things yet things abstract. 229* Some contend that there can be a substance so simple as not to be a form from lesser forms. for the reason that in larger forms there are like degrees. and out of that substance. . and continuous differences in accordance with these degrees. that is. in things most minute and simple. can no one of them be the same as any other.

the othei the spiritual. consists are in wisdom kingdom. These three 230* uncreate. and Natural is the degree of love. For love has use for its end. and this is the natural finite . as many degrees of height . whom the celestial kingdom the angels. that of the Lord nothing but what is infinite can be predicated. like constitute the three degrees of height in subjects of life. can be seen from what was shown in Part First this. . of whom the spiritual kingdom while men in the world are in uses . They first end. These degrees are so called because the heavens are divided into two kingdoms. . and in man of . no home of their own. the spiritual the degree of wisdom. In the Lord the three degrees of height are infinite and Lord is Love itself and Wisdom itself (as has been already shown) and because the Lord is Love itself and Wisdom itself. interiors pertaining to his mind.92 ANGELIC WISDOM IN THE LORD THE THREE DEGREES OF HEIGHT ARE INFINITE AND UNCREATE. because they are in God-Man. man is an image and likeness consequently these three degrees have been inscribed on man. to which is added a third kingdom wherein are men in the world. . as there are heavens. consists are in love . and that man is a recipient of love and wisdom from the Lord also. He is also Use itself. namely. as regards the . and brings forth use by means of wisdom for without use love and wisdom have no boundary or end. and the natural the degree of uses. . That end. 23** These three degrees w ith the angels are called Celesand for them the celestial degree tial. because the . and of man nothing but what is finite. by creation. that is. the angels of . is heaven in least form therefore there are in man. and last end which is called effect. BUT IN MAN THEY ARE FINITE AND CREATED. the Lord. Moreover. cause and effect constitute three degrees of height has been shown above and abundantly proved. that is. Spiritual. That in the Lord these degrees are infinite and uncreate. Moreover. one called the celestial. middle end which is called cause. from . God and created. consequently they cannot be said to have being and existence unless there be use in which they may be. 231* That in man there are these three degrees can be seen from the elevation of his mind even to the degrees of love and wisdom in which angels of the second and third heavens are for all angels were born men and man. are three. that the Lord is Love and Wisdom in Himself.

therefore these N. The mediate enlightenment . has been told me from heaven. that in the Lord this and the prior degrees are infinite and uncreate. Son of Man "was as the sun shineth in his strength (i. And this is what is meant by these words in Isaiah: " In that day the light of the light of the 26). from kingdoms are conjoined. before His assumption of a in the world. the third degree potentially. He put on also the third degree. which is the mediate light of the sun and because after His coming this was made immethe light of the moon shall be as diate. . in the Apocalypse: The countenance " of the 16) . 9 stood that men It 233. 4 . may be compared to the light of the moon. 69-72). thereby becoming Man. and elsewhere (as in Isaiah Ix. natural degree mediate through the angelic heavens. xxiii. and representa- worship was abolished. 20 . had filled all spaces (n. yet before the aspenetrated even to the outmosts of nature sumption of the Human. the two prior degrees existed actually. it is said in Isaiah that the light of the sun". as was said above. and the sun shall be sevenfold. 2 Sam. moon shall be as the light of the sun. For the Divine which. after the assumption of the Human shone out with greater effulgence rind splendor than before. Matt. there was a Divine influx into the . but after the assumption immediate from Himself. ' ' . 230-233. 3. as the light of seven days"(xxx This is said of the state of heaven and of the Church after the Lord's coming into the world. Again. of men through the angelic heaven. and in David. which existed before the coming of the Lord. How it is to be underare in uses will be shown in the next Part.CONCERNING DIVINE LOVE. like a man in the world but with the difference. but after His Advent became tive spiritual-natural and celestial-natural. as they do also with angels . 2). which. I. while in angel and in man they are finite and created. who is Jehovah. called the natural. that in the Lord Human and eternity. This also was the reason why the sun of the angelic heaven. This is the reason all Churches in the world before His Advent were reprewhy sentative of spiritual and celestial things. is the first proceeding of His Divine Love and Divine Wisdom. but that after the assumption of a Human in the world. apart from space. xvii.

94 " ANGELIC WISDOM In his days shall the righteous flourish. that there are such degrees in each and all things of love. that in every man from his tinuity. it may be supposed that love and wisdom increase in man only by conBut it should be known. and abundance of peace until " there is no longer any moon (Ixxii. has also degrees of breadth. or . 236* It has not been understood heretofore that there are three degrees of height in every man. 7). in angel and man In the Lord all these degrees are infinite But how there are these three degrees in love. AND. because (as was said in the preceding chapter) there must be these three degrees in things greatest . which are called the state of exinanition are treated of in ing the Lord. and so long as they remained unnoticed. or continuous deFor there grees. in wisdom. is This also said of the Lord. . put on this third It degree. 235* Of the threefold ascent of much has been said in general but and least this only need be said. in this way He could put off a nature which. none but continuous degrees could be known and when none but continuous degrees are known. for the reason that He could enter into this degree only by means of a nature like human nature. birth there are three degrees of height. that is. in series. 234-* that the was by the assumption of a Human in the world Lord from eternity. AND CAN BE OPENED SUCCESSIVELY. and the state of glorification. This' is meant by the Lord's two states in the world. Jehovah. which The Doctrine of the New J erusalem concern- the degrees of height this these degrees cannot here be discussed in detail. according to which it increases by continuity. and from both of these in each and all things of use. and could put on the Divine. or discrete degrees. discrete degree. one above or within another and that each degree of height. although a recep- tacle of the Divine. and in uses cannot be described and unfolded except . AS THEY ARE OPENED. they are finite. THESE THREE DEGREES OF HEIGHT ARE IN EVERY MAN FROM BIRTH. . for the reason that these degrees have not been known about. MAN IS IN THE LORD AND THE LORD IN MAN. and therefrom in each and all things of wisdom. is in itself dead. thus only by means of conception from His Divine and by birth from a virgin for . .

N. wills. he comes into that degree which has been opened within him in the world one in whom the spiritual degree has been opened coming into that degree. And as there can be communication between degrees only by correspondences. and one within is . . by Yet even by such truths the third or celestial spiritual truths. that is. and acls according to that degree. f r no degree of one kind is possible without degrees of the other kind. was said above. 232). because he is then in the natural degree. 95 and least of all 222-229). and to do good because it is heavenly and In this manner these three degrees are successively divine. From all this it is plain that man has three degrees of height that may be successively opened in him. 234-238. wisdom. and the spiritual degree. which he does at death. communicates with the natural degree.CONCERNING DIVINE LOVE. and acls naturally. speaks. speaks. man into the natural degree. Yet not by this means is the second or spiritual degree opened. n. and love to the Lord is nothing else than committing to life the precepts of the Word. These three degrees of height are called natural. which is love to the Lord . and this grows in him. and from this he thinks. and communication by correspondences not sensibly felt. with his growth in knowledge and understanding acquired by means of knowledge. This degree is opened by means of a love of uses conformable to what the understanding has acquired. speaks. by continuity. So long as man lives in the world he knows nothing of the opening of these degrees within him. whom degree: the celestial degree has been opened coming into that One who comes into the spiritual degree after death no longer thinks. and use. is and celestial (as first When born he conies / / in^ height of the understanding which is called the rational. which is love towards the neighbor. But when man puts off the natural degree. and acls rior. degree is not opened for this degree is opened by means of the celestial love of use. 238. wills. 237. as regards these degrees are such as to have no common ground by means of anything continuous. but a spiritual love of This degree may uses. in like manner by continuous degrees to its height. n. even to the spiritual. the sum of which is to shun evils because they are hellish and devilish. which is the outmost. : opened in man. the differences of love. are degrees of both kinds in things greatest things (as was shown above. which is intewills. and grow it grows by means of knowledges of truth and good. but spiritually. not by continuity but . and one who comes into the celestial degree thinks. by correspondences.

whom I saw after death and spoke with in heaven. . and is a capacity of his will. known follows. he is able. of understanding. and can thereby be elevated into and possess angelic wisdom while he lives in the world but it is only after death. and therefore of use. by virtue of his freedom. In a potentially by birth and actually when they are opened. One of these is the this is ability to understand what truth is and what good is called rationality. In these two capacities the Lord is with every man. either with or against God. and is distinguished from beasts. they are the Lord's abode in the human race from . the mind of man. . and of result therefrom. so man has a natural mind. and a celestial mind. of three degrees. word. from creation and therefore from birth. and is a capacity of his understanding. and that the things he said would be inconceivable to the natural man and for the reason that in the world he had applied the precepts of the Word to life and had worshipped the Lord. a spiritual. for upon it depends the understanding of what 240* There are in man from the Lord two capacities whereby he is distinguished from beasts. understanding the receptacle of wisdom. of will. \ man a natural. the is good as as well as the evil. thus of determination to use for will is the receptacle of love. and a celestial will and understanding. . and they are from Him every moment nor are they taken away. and his speech then becomes ineffable and incomprehensible to I knew a man of moderate the natural man. Man has these two capacities from the Lord. It is important that this elevation of the human mind should be is. that he enters into that wisdom. that . either with or against the neighbor he is also able but when he sees evil and to will and to do what he thinks fears punishment. : this it is that all men live forever. for if they were man's human would perish. From this it is evident that there are in every .96 ANGELIC WISDOM 239* Since man is endowed with three degrees of love and wisdom. his rationality is able to think whatever he pleases. But the Lord's abode nearer in man man by the agency . and was therefore raised up by the Lord into the third degree of love and wisdom. learning in the world. a spiritual mind. which consists of will and understanding. about. . and then only if he becomes an angel. good and evil alike. to abstain from doing it. The this is called other is an ability to do what is true and good For man by virtue of freedom. it follows that there must be three degrees. By virtue of these two capacities man is man. and result is use from these. . and I clearly perceived that he spoke like an angel.

which is his end. i reason. searches in his understanding for its means through which to attain its end. BUT NOT SPIRITUAL HEAT. decides upon. wisdom. neither is one man's wisdom the same as another's. from its wisdom light. consequently that he has for his end. that is. That use is effecl. But one man's love is not the same as another's. and so far as he comes into love he comes into the Divine heat. cause. standing. that there are three degrees of and three degrees of heat. One can also for a man. 241. which is the first proceeding of Divine Love and Divine Wisdom (treated of in Part Second). From this it can be seen that as thus nearer to the Lord. 239-242. It is now . if it is man is his love enlightened. these degrees are opened man is in the Lord and the Lord An uhim. such is the wisdom and such is the use. three degrees of wisdom and three degrees of love. wisdom Whoever consults his as being cause. . and these means constitute the instrumental cause. that the three degrees of height J are like end. and heat of also that so far as man comes into wisdom he comes into the Divine light. it follows that such as is the love in man. And since these three are homogeneous (as was shown above. that is. see from his reason that wisdom is cause man's love. and effect. yj of these capacities opens the higher degrees. so is it with use.CONCERNING DIVINE LOVE. is evident without explanation. By wisdom is here meant what pertains to man's under. N. and from its love light and heat proceed heat love . thus of the Lord. and does. light And further. and use follow in succession according to these degrees therefore a few things shall be said here about love as being end. SPIRITUAL LIGHT FLOWS IN WITH MAN THROUGH THREE DEGREES.. EXCEPT SO FAR AS ONE SHUNS EVILS AS SINS AND LOOKS TO THE LORD. thus consulting its wisdom. .2* It is evident from what has been shown above that from the sun of heaven. n. . and that these degrees have been formed in man in order that he may be a receptacle of the Divine Love and the Divine Wisdom. and that love. also that light is the receptacle of wisdom. for by the opening of these man comes into higher degrees of love and wisdom. and use as being effecl. 189-194). can see that the end of all things of for what he loves that he thinks. 24. It was said above.

thought within themselves for while they listened. but when they thought within themselves. or reading something of the kind. altogether stupid. and spiritual light even when the will is not in spiritual heat from this it follows that the understanding does not lead the will. into angelic wisdom. but simply tea Ves . love . that is. induced darkness. retains them. From which it is obvious that the understanding can be in . into angelic love. except so far as he shuns evils as sins. while they listened. A A . These. by which the heavenly light entering from above was extinguished. those belonging to the infernal crew even rejecting these things with disgust and utterly denying them. or who has not confirmed himself in falsities from the pride of self-intelligence. because the fire of their love and its light. what is the same. but not when they . who knew merely that God is and that the Lord was born a man. unless he shuns evils as sins and looks to the is still the same. light entered from above. and who knew scarcely anything else. and also speak of and preach them. have frequently seen and perceived that simple spirits. that man's understanding can Lord . that is. understood. The same thing happens in the world. Either a bad or a good man may do this. though in heart he denies the Divine things pertaining to the Church. and in writing learnedly prove them but when left to his own thought. or what be raised into wisdom. but many also of the infernal crew.98 to be ANGELIC WISDOM shown that spiritual light flows in through these three dein man. but not spiritual heat. man not 244. as soon as they turned their ears away they remembered nothing. 243* That the understanding can be raised into the light of heaven. can still understand them. clearly apprehended the arcana of angelic wisdom almost as the angels do and not these simple ones alone. but not love. that man is able to receive wisdom even to the third degree. has been made plainly evident to I me from experience in the spiritual world. no light could enter except that which corresponded to their heat or . unless man shuns evils as sins and looks to the Lord. but not his will. while the will cannot be raised into the heat of heaven. except so far as man shuns grees evils as sins and looks to the Lord or. if he is in any affection of knowing. from his own infernal love he thinks against them and denies them. hearing others speak on some exalted matter. or that wisdom does not beget love. understands these things and and may afterwards confirm them. bad man. consequently when they had listened to and perceived the arcana. being delusive.

that it is the will that by influx takes the understanding into partnership with itself. 243-247. in The forms which love and wisdom are receptacles of heat and light. love to wisdom by such conjunction these transparent forms are opened according to degrees. It is the same with light and heat from the sun of the world in their action on plants that . . in spring-time. all that it does in conjunc- tion with the understanding moreover. for he lusts after them and love of evil. Nevertheless. . as sins. that is. and showing the way in which he ought to go. . The nature of the influx of light into the three degrees life in man which belong to his mind.CONCERNING DIVINE LOVE. N. abides in a love contrary to spiritual love and affection and such love or lust can be removed only by shunning evils as sins and because man cannot shun evils from himself. and not the of reverse. is. 247. It further follows that the will leads the understanding. he must look to the Lord. In what follows it will be seen that the will does nothing by itself apart from the understanding. that man calls wisdom. which is as bright as that of summer. as man and . shall now be shown. but does . By of the mind man is distinguished from the influx of spiritual light into all three degrees beasts and. that is. are transparent from birth. and the love of good and its heat are introduced in their stead. of man. and causes it to act as one with itself. This spiritual heat is obtained only by shunning evils at the same time looking to the Lord for so long is in evils he is also in the love of them. but when vernal heat conjoins itself to it then the light becomes effective. and which (as was said) are in threefold order or of three degrees. these forms are not opened except when spiritual heat conjoins itself to spiritual light. teaching how a man ought to live. . and then conjoins love. whereby a higher degree is opened for the Lord flowing in from above opens it. to wisdom or spiritual light. The light of winter. or lust. and spiritual heat to natural heat. like a tree 246. When he shuns evils from the Lord. the love of evil and its heat are removed. as contrasted . spiritual heat. 245. There is this similarity because spiritual light corresponds to natural light. opens nothing in seed or in tree. transmitting spiritual light as crystal glass transmits natural light consequently in respect to wisdom man can be raised even to the third degree. . . also that whatever in the understanding agrees with the love which is in the will. growing on the earth. but only from the Lord. 99 and shows the way. from which conjunction man begins to flourish spiritually.

which is the outmost. WHICH is THE SPIRITUAL. As these two capacities. rationality and freedom. give no thought to a life according to them and the third. There are three kinds of natural men the first conthe sists of those who know nothing of the Divine precepts second. Divine precepts. and that such opening is effected by a spiritual life. on which subject see The Doc- must needs remain . since they cannot be taught by themselves they natural. Every man is taught respecting the Divine precepts. . not by immediate revelations. light is what is meant by rationality which every man has from the Lord. which are proper to man. is OPENED IN MAN. and perceive both natural and and when he perceives them he can acknowspiritual truths ledge them. have been treated of above (n. 248* It was shown above that there are three degrees of the human mind. of those who know that there are such precepts. and that these also. spiritual. 240). unlike the beasts.IOO ANGELIC WISDOM with beasts. but as sins and looks . Since these degrees are successively opened according to man's life. 249. for if it were taken away he From this capacity. and thus be reformed and regenerated. can think analytically. the spiritual degree and lastly. HE BECOMES NATURAL AND SENSUAL. man. could not be reformed. he is able to do those things which he thinks from his understanding. and then man continues in the natural Moreover. . which is a and that without a life life conformed to the Divine precepts conformed to these man remains natural. it is known in the degree. to the Lord. called natural. . but by others who know them from religion. : . world that there is a natural and a spiritual man. first class. or an external and an internal man but it is not known that a natural man becomes spiritual by the opening of a higher degree in him. which consists of those who know nothing of the . UNLESS THE HIGHER DEGREE. it follows that the two higher degrees may remain unopened. no more will be said about them here. called rationality. . called freedom (also referred to above). of In respe<5l to the those who despise and deny these precepts. if man shuns evils . city to receive spiritual (referred to above). the celestial. and which is not taken away from him. that the degrees may be successively opened in man natural degree is first opened afterwards. is able not only to think but also to speak from thought and afterwards from his other capacity. and celestial. This capa.

248-251. IOI of the New Jerusalem concerning the Sacred Scriptures Those of the second class. trine (n. but not otherwise than as a master loves his servant through whom he performs uses. As it is unknown in the world what the spiritual man natural. The spirit. and as one who is merely natural is called spiritual. so he loves those things which are of that world. and what the spiritual man. N. man difference between the life merely natural and the life of a is. not only remain natural. man loves also the natural world. and the spiritual man is Those of the third class. according to the uses which 114-118). Man is man from face The natural man in respect to his understanding and will is like the natural world. . so he natural or spiritual. (ii. or of heaven. and what the spiritual and body. but from understanding and will therefore by the natural man and the spiritual man is meant that man's understanding and will are either 2X (i. . After death they are in hell.) What not . but also deny become sensual in the measure of their contempt and denial. as follows : is.) What the natural man is. and are incapable of thinking above the appearances and fallacies of the bodily senses. who know that there are Divine precepts but give no thought to a life according to them. Sensual men are the lowest natural men. the natural man man. (v. and conversely. ual .) (iv.) The character of the natural man in whom the The character of the natural man in whom the spiritual degree is opened. come mere menials and servants. 250. and may be called a world or microcosm and the spiritual man in respecl to his understanding and will is like the spiritual world. the Divine precepts.) Lastly. they are able to perform for those who are spiritual for the natural man is a menial and servant. loves those things which are of the natural world and that as the spiritual man is in an image a spiritual world. these subjedls shall by many be separately discussed. spiritual degree not opened and yet not closed.) The character of the natural man in whom the spirittial degree is entirely closed. is (iii. and what the (i. also remain natural. and care about no other concerns These after death bethan those of the world and the body. who despise and a master and lord. The nature of the of a beast. and may be From which it is evident called a spiritual world or heaven. that as the natural man is in an image a natural world.CONCERNING DIVINE LOVE.

. The natural man does not know these things because communication between the natural man and the spiritual man is effected also : do them doing truths uses. ) The character of the natural -man in whom the This is obvious from what has been spiritual degree is opened. (iii. man loves to speak of those truths is and This suborperforming dination is 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. for he is then consociated with angels in heaven and at the same time with men in the world. and that there is no other communication between them than such as there is between cause and effect.) The character of the natural man in whom. and executes them through the natural man. The spiritual man loves spiritual truths he know and understand them. by correspondences and communication by correspondences is perceived in the understanding only by the fact that truths are seen in light. and sometimes is even visible to them but because he draws himself back to his natural man. Nor does the natural man in whom the spiritual degree has been opened know that his spiritual mind is being filled by the Lord with thousands of arcana of wisdom. not only loves to them while the natural . according to uses the natural man becomes like the which is the case when the natural man feels from the such a natural man may be called spiritual the delight of use spiritual. . lives under For the spiritual man imbibes commands the Lord's guidance. . From all this it can be seen that the spiritual man is altogether distinct from the natural. Neither does the natural man whose spiritual degree has been opened know that by means of his spiritual man he is in heaven. 252* (ii. when he becomes an angel.102 ANGELIC WISDOM Moreover. alter a short stay there he is no longer seen. when yet kis spiritual man is in the midst of the angels of heaven. the The spiritual spiritual degree is not opened. . 253. but also wills . for it seems as if he did this from himself. The natural man who has the spiritual degree opened does not know that he thinks and acls from his spiritual man. spiritual-natural. from the Lord through the Word. and yet not closed. and is perceived in the will only by the fact that uses are performed from affection. . said above to which it may be added. when yet he does not do it from himself but from the Lord. . that a natural man is a complete man when the spiritual degree is opened in him. and that he is to come into these after death. and with thousands of delights of love. and in regard to both.

It is the same as with the fibril of a . After death. degree is N. Something that heat alone does not cause seeds and trees to vegetate. 103 not opened. but heat in conjunction with light effecls this. God. and truth is manifold. : charity enters into 254* from (iv. are unknown. and still more in those who evils are in falsities. by conjunction of love and wisdom. The character of the natural man in whom the The spiritual degree is closed spiritual degree is wholly closed. that this degree is opened little of genuine truth. and uses are goods of love. out of which wisdom or light arises.CONCERNING DIVINE LOVE. in closed. and that the Lord suffered for them. . are in the lowest parts of heaven. and effects are good works or uses from which it is plain that from charity no more can be carried into works than the measure in which charity is conjoined with the truths of faith. nor wisdom or spiritual Consequently. in the case of those led somewhat of a life of charity and yet have known The reason is. the cause is faith or truth. that the end is the all of the cause. It is to be known that all truths are of spiritual light and all goods are of spiritual heat. : . evening there : while those who are in few truths are in the outskirts. when yet faith in its essence is truth. and that good opens the spiritual degree by means of truths for good. . in those who are in evils as to life. but both in conjunction. which derive their essence from a conjunction of good and truth. By means of these truths : . and the effect the all of the end by means of the cause the end is charity or good. where they are as it were in the light of who have . and yet not closed. 252-254. love is inadequate to open that degree it only keeps it in the posthis is what is meant by its not being sibility of being opened like this is seen in the vegetable kingdom. or of heat with light love or spiritual heat alone not opening it. since they are still natural and not spiritual. and charity is all the work of his calling which man does from the Lord he does this from the Lord when he shuns evils as sins. ) works and qualifies them. those in whom the spiritual degree is not opened and yet not closed. and those who are pre-eminent in divine truths are in the middle. when genlight alone. It is just as was said above. where they sometimes suffer hard things or they are in the outskirts in some higher heaven. uine truths. effects use. by means of truths. for (as was said above) in heaven and in every society the light decreases from the middle to the outskirts. not troubling themselves to know what faith is or what charity is . and that charity and faith are essentials of the Church. Those are in few truths who know from religion only that there is a.

in those who from love of the world are in the insane greed of possessing the goods of others. . in the spiritual world in the light of heaven does not appear as a man but as a monster. the difference between the life of a This difference the life of a beast. contraction or closing of this degree of a spiral in the opposite direction because they are the origins of evils. and even the whole body shrinks from the touch of whatever is hard or cold. becomes nauseous. which is called the sensual. 255* (v. and reasons. which contracts at the slightest touch of any thing heteso every motive fibre of a muscle. will be particularly discussed in what follows. even with nose drawn back (the nose is drawn in because the nose corresponds to the perception of truth . and falsities which are from evil. but also the higher region of the natural degree which is called the rational. because this love is .) man merely natural and the The nature of has three degrees of mind. are heterogeneous to it. which is in the light of heaven. Such have in their caverns no other light than what resembles From the light from live coals or from burning charcoal. from . but not so much. It is also closed. and truths which are from good these are homogeneous to it but evils. that is. that . degree after it is closed. because they are heterogeneous. which degrees can be opened successively and as these are transparent. not only does the spiritual degree itself become closed. . natural man who has become sensual through evils and their falsities. turns back the light of heaven consequently there is darkness there instead of heavenly light. especially in those who in the world are in love of ruling from love of self. man can be raised as to his understanding into the light of heaven and see truths. all this it is evident who and of what character are those in . These loves shut the spiritual degree. This degree is contracted. speaks. The which the man afterwards thinks. alone stands open this being nearest to the world and to the outward senses of the body. So the substances or forms of the spiritual degree in man shrink from evils and their falsities. being in the form of heaven. whom the spiritual degree is closed. : opposed to love to the Lord. where Life will be Here it may be said that the difference is that man treated of. not only civil and moral. for which reason. he cannot bear a ray of heavenly light. and In truth. nerve. three degrees of understanding and will. the muscle .) moreover. and by contraction closed. The is like the turning back . For the spiritual degree. admits nothing but goods.104 ANGELIC WISDOM rogeneous itself. such persons. until at last the lowest region of the natural degree. yea.

CONCERNING DIVINE LOVE.
but also spiritual, and from

N. 255, 256.

105

many

truths seen can form conclu-

sions about truths in their order, and thus perfecl: the underBut a beast has only the natural destanding to eternity.

and without the higher the two higher degrees degrees it has no capacity to think on any subjecl, civil, moral, And since the natural degree of beasts is inor spiritual. capable of being opened, and thereby raised into higher light, they are unable to think in successive order, but only in simultaneous order, which is not thinking, but acting from a knowlAnd because they are edge corresponding to their love. unable to think analytically, and to view a lower thought from any higher thought, they are unable to speak, but are able only to utter sounds in accordance with the knowledge pertainYet the sensual man, who is in the lowest ing to their love. sense natural, differs from the beast only in this, that he can fill his memory with information, and think and speak therefrom this power he gets from a capacity proper to every man, of being able to understand truth if he chooses it is this capacity that makes the difference. But many, by abuse of this capacity, have made themselves lower than beasts.
gree, not
;
; ;

THE NATURAL DEGREE OF THE HUMAN MIND REGARDED
ITSELF
IS

IN

CONTINUOUS, BUT BY CORRESPONDENCE WITH
IT IS

THE TWO HIGHER DEGREES IT APPEARS WHEN ELEVATED AS IF IT WERE DISCRETE.

256* Although
there
is

this is

hardly comprehensible, so long as
it

no knowledge of degrees of height,

must nevertheless
;

be revealed, because it is a part of angelic wisdom and while the natural man is unable to think about this wisdom in the same

way as angels do, nevertheless his understanding, when raised into the degree of light in which angels are, can apprehend it for his understanding can be elevated even to that extent, and
;

But this enlightenment enlightened according to its elevation. of the natural mind does not ascend by discrete degrees, but increases in a continuous degree, and as it increases, that mind
enlightened from within by the light of the two higher degrees. this occurs can be comprehended from a perception of degrees of height, as being one above another, while the natural degree, which is the lowest, is a kind of general covering to the two higher degrees. Then, as the natural degree is raised towards a degree of the higher kind, the higher a<5ls from within
is

How

106

ANGELIC WISDOM

This illumination is illuminates it. from within, by the light of the higher degrees, but the natural degree which envelops and surrounds the higher receives it by continuity, thus more lucidly and purely in prothat is, from within, by the light of the portion to its ascent
effected, indeed,
;

upon the outer natural and

higher degrees, the natural degree is enlightened discretely, From this it is evident but in itself is enlightened continuously. that so long as man lives in the world, and is thereby in the natural degree, he cannot be elevated into very wisdom, such wisdom as the angels have, but only into higher light, even up to angels, and can receive enlightenment from their light that But these things cannot flows-in from within and illuminates. as yet be more clearly described they can be better comprehended from effects for effects present causes in themselves in clear light, and thus illustrate them, when there is some previous knowledge of causes. 257. The effects are these: (i.) The natural mind may be raised up to the light of heaven in which angels are, and may perceive naturally, thus not so fully, what the angels perceive nevertheless, man's natural mind cannot be raised spiritually into angelic light itself. (2.) By means of his natural mind, raised to the light of heaven, man can think, yea, speak with angels but the thought and speech of the angels then flow into the natural thought and speech of the man, and not conversely so that angels speak with man in a natural language, which is the man's mother tongue. (3.) This is effected by a spiritual influx into the natural man, and not by any natural influx into the spiritual man. (4.) Human wisdom, which so long as man
;
;

;

;

;

lives in the natural

into angelic
is,

world is natural, can by no means be raised wisdom, but only into some image of it. The reason

that elevation of the natural

mind

is

effected

by

continuity,

as from shade to light, or from grosser to purer.
in

whom

the man the spiritual degree has been opened conies into that
Still
;

wisdom when he dies and he may also come into it by a suspension of bodily sensations, and then by an influx from above into the spiritual parts of his mind. (5.) Man's natural mind consists of spiritual substances together with natural substances thought comes from its spiritual substances, not from its natural substances these recede when the man dies, while its spiritual substances do not. Consequently, after death, when man becomes a spirit or angel, the same mind remains in a form like that which it had in the world. (6.) The natural substances of that mind, which recede (as was said) by death, constitute the
;

;

CONCERNING DIVINE LOVE.

N. 257-259.

107

cutaneous covering of the spiritual body which spirits and angels have. By means of such covering, which is taken from the natural world, their spiritual bodies maintain existence for the natural is the outmost containant consequently there is no These arcana of anspirit or angel who was not born a man. gelic wisdom are here adduced that the quality of the natural mind in man may be known, which subject is further treated of in what follows. 258. Every man is born into a capacity to understand truths to the inmost degree in which the angels of the third
;
:

heaven are for the human understanding, rising up by continuity around the two higher degrees, receives the light of their wisdom, in the manner stated above (n. 256). Therefore man has the ability to become rational according to his elevation if raised to the third degree he becomes rational from that degree, if raised to the second degree he becomes rational from that degree, if not raised he is rational in the first degree. It is said that he becomes rational from those degrees, because
;

;

the natural degree is the general receptacle of their light. The reason why man does not become rational to the height that he might is, that love, which is of the will, cannot be raised in the same manner as wisdom, which is of the understanding.

Love, which is of the will, is raised only by shunning evils as sins, and then by goods of charity, which are uses, which the man
Consequently, when love, of the will, is not at the same time raised, wisdom, which is of the understanding, however it may have ascended, falls back again down to its own love. Therefore, if man's love is not at the same time with his wisdom raised into the spiritual From all this degree, he is rational only in the lowest degree. it can be seen that man's rational is in appearance as if it were of three degrees, a rational from the celestial, a rational from the also that rationality, spiritual, and a rational from the natural
thereafter performs from the Lord.
is

which

;

which is the capacity whereby man is elevated, is still in man whether he be elevated or not. 259. It has been said that every man is born into that
capacity, namely, rationality, but by this is meant every man whose externals have not been injured by accident, either in the womb, or by some disease after birth, or by a wound inflicted on

the head, or in consequence of

some insane love bursting

forth

and breaking down restraints. In such the rational cannot be elevated for life, which is of the will and understanding, has in such no bounds in which it can rest, so disposed that it
;

IO8

ANGELIC WISDOM
;

can produce outmost acts according to order for life acts in accordance with outmost determinations, but not from them. That there can be no rationality in infants and children, may be seen below (n. 266, at the end).

THE NATURAL

MIND, SINCE IT IS THE COVERING AND CONTAINANT OF THE HIGHER DEGREES OF THE HUMAN AND IF THE HIGHER DEGREES MIND, IS REACTIVE ARE NOT OPENED IT ACTS AGAINST THEM, BUT IF THEY ARE OPENED IT ACTS WITH THEM.
;

260. It has been shown in the preceding chapter that as the natural mind is in the outmost degree, it envelops and encloses the spiritual mind and the celestial mind, which, in respect
It is now to be shown that the natural to degrees, are above it. mind reacts against the higher or interior minds. It reacts

because it covers, includes, and contains them, and this cannot be done without reaction for unless it reacted, the interior or enclosed parts would become loosened and escape and fall apart, just as the viscera, which are the interiors of the body, would push forth and fall asunder if the coverings which are about the body did not react against them so, too, unless the membrane investing the motor fibres of a muscle reacted against the forces of these fibres in their activities, not only would action It is the cease, but all the inner tissues would be scattered. same with every outmost degree of the degrees of height consequently with the natural mind as compared with higher degrees for, as was said above, there are three degrees of the
; ;
;

;

the natural, the spiritual, and the celestial, and the in the outmost degree. Another reason why the natural 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.
natural

human mind,
mind mind

is

257), and substances of the natural world from their very nature react against the substances of the spiritual world for substances of the natural world are in themselves dead, and are acted upon
;

from without by substances of the spiritual world and substances which are dead, and which are acted upon from without, from their nature resist, and thus from their nature react. From all this it can be seen that the natural man reacts against the spiritual man, and that there is combat. It is the same thing whether the terms natural and spiritual man " or " natural and spiritual
;

' '

mind"

are used.

CONCERNING DIVINE LOVE.

N. 260-263.

ICK)

261. From
is

this

it is

obvious that when the spiritual mind

continually adls against the things of the spiritual mind, fearing lest anything should flow in therefrom to disturb its own states. Everything that flows in through the spiritual mind is from heaven, for the spiritual mind in
its

closed the natural

mind

form

is

natural
is is

mind

while everything which flows into the a heaven is from the world, for the natural mind in its form
;

a world.

From which

it

follows that

when

the spiritual

mind

closed, the natural

giving them no
to
it

reacls against all things of heaven, admission except so far as they are serviceable

mind

and possessing the things of the the things of heaven are made to serve the natural mind as means to its own ends, then those means, though for the end qualifies they appear heavenly, become natural them, and they become like the knowledges of the natural man,
as

means

for acquiring

world.

And when

;

in which interiorly there is nothing of life. But as things heavenly cannot be so joined to things natural that the two aft as one, they are separated, and in men merely natural, things heavenly arrange themselves from without, encompassing the From this it is that a merely natural things which are within. natural man can speak and preach about heavenly things, and even simulate them in his actions, though inwardly he thinks against them the latter he does when alone, the former when in company. But of these things more in what follows. 262* By virtue of the reaction which is in him from birth, the natural mind, or man, when he loves himself and the world above all things, a<5ts against the things which are of the spiritThen also he has a sense of enjoyment in ual mind or man. evils of every kind, as adultery, fraud, revenge, blasphemy, and other like things; he then also accepts nature as the creator of the universe and all these things he confirms by means of his rational faculty and after confirmation he either perverts or suffocates or repels the goods and truths of heaven and the Church, and at length either shuns them or turns his back upon them or hates them. This he does in his spirit, and in the body just so far as he dares to speak with others from his spirit without fearing the loss of reputation as a means to honor and gain. When man is such, he gradually shuts up the spiritual mind closer and closer. Confirmations of evil by means of
; ; ;

falsities

especially close

it

up

;

therefore evil
;

and

falsity

when

confirmed cannot be uprooted after death in the world only by means of repentance.

they are uprooted
state of the

263. But when

the spiritual

mind

is

open the

. and is held subFor the spiritual mind acts upon the natural mind ordinate. the action and reaction of the spiritual natural mind are reversed for the spiritual mind acts from above or within. from which comes an equilibrium of all things this is destroyed when action overcomes reaction. mind is by birth in opposition to the things belonging to the . but after reforma- upwards to heaven. Such is the change of state which is called The state of the natural mind reformation and regeneration. rationality is meant the capacity to understand and thereby what is false. from above or within. THE ORIGIN OF EVIL IS FROM THE ABUSE OF THE CAPACITIES PROPER TO MAN. through those things in the natural mind which are so disposed as to submit to it. THAT ARE CALLED RATIONALITY AND FREEDOM. When the natural mind acts from the enjoyments of its love and the pleasures of its thought. whereby the excessive reaction is gradually taken away. . and removes the things therein which react. It is the same with the natural and with the spiritual mind. placed at the service of the spiritual mind. therefore man before reformation looks tion looks downwards to hell. an opposition derived. from parents by heredity. before reformation may be compared to a spiral twisting or bending itself downward but after reformation it may be compared . also to understand what good and thereby what is evil and by freedom is meant 264* By is what is true . both living and dead. at the same time it acts from below or from without. and it makes action to come from such things as agree with its reaction.IIO ANGELIC WISDOM Then the natural mind is natural mind is wholly different. the reaction of the natural mind removes those things which are of the spiritual mind and blocks the doors lest they enter. It is to be noted. But if the mind becomes opened. and it twists back the spiral in which the For the natural action and reaction of the natural mind lie. there is action and reaction. and adapts to itself those which act in harmony with itself. to a spiral twisting or bending itself upwards . whereby there is a closing of the spiritual mind like the twisting back of a spiral. The result is an action and reaction of the natural mind opposite to the action and reaction of the spiritual mind. as is well known. spiritual mind . which are in themselves evils and falsities. that in things greatest and least of the universe. or the reverse.

and it will become more evident from what follows. and acls as from himself.) A two capacities. what precedes it is evident.CONCERNING DIVINE LOVE.) and falsities. that the Lord dwells' in these capacities in every . That the origin of evil is from the abuse of these : capacities will be explained in the following order (i. has these two capacities. and many do resist. : . and who in the 266. but a good man uses them to confirm goods and truths. Reason affirms it for who cannot will and do what he thinks? His not willing and doing it is because he does not love to will and do it. both reason and experience affirm. a good man enjoys these two (ii. that he is able to will and do them. and do these things freely. bad man equally with a good man enjoys these was shown in the preceding chapter that the natural mind. . and see truths. This ability to will and do is the freedom which every man has from the Lord but his not willing and doing good when he can. man that that man by virtue of that conjunction lives to eternity man by means of these capacities can be reformed and regenerated. consequently from birth. wills. that by them man is .) (iii.) A bad man equally with A bad man misuses capacities. Ill From the capacity to think. acknowledge them. and that they are from the Lord that they are not taken away from man that from them is the appearence that man thinks. both engendered and acquired. is from a love of evil.) (v. have their seat in the natttral mind. . but not without them finally. Evils andfalsities confirmed in man are permanent. . speaks. will. consequently of his life. can be elevated even to the light in which angels of the third heaven are. it follows that a bad man can also think and speak about heavenly truths. even though he does not. these capacities to confirm evils (iv. as regards the understanding. It . and then give expression to them. (i.) Such things as have come to be of the love and life are engendered in offspring. 264-266. and come to be of his love. distinguished from beasts. From this it is plain that since the natural mind can be thus elevated. . . N. All e^>ils. Experience in the spiritual world has often corroborated this. that every man from creation. a bad man equally with a good man enjoys the capacity and because the natural mind can be elevated called rationality to such an extent. which opposes but this love he is able to resist. Moreover. I have listened to evil spirits who inwardly were devils. 265.

does not know that evils and falsities of every kind can be confirmed? It is possible to confirm. but did not wish to. if only they would shun evils as sins. unripe grow up. the delight of his love perishes. this man does not have until his natural fruit. in the power. or retains them in the memory as means to serve his life's love. he either falsifies those truths or passes them by and contemptuously leaves them behind. Those diabolical spirits even declared that they were able to will and a<5l according to those arcana. and sees truths which are opposed to the delights of his life or to the principles of his self-intelligence. the Lord dwells in every man in both of these capacities. the pride of his That the natural man is able to confirm whatself-intelligence. and by the wicked it is confirmed within themselves. continually gives the power for. When told that they might will them. above (n. because the Lord. mind matures until then it is like seed in which has no power to be opened in the soil and Neither does this capacity exist in those mentioned .112 ANGELIC WISDOM world had rejected the truths of heaven and the Church. evident from the multitude of false doctrines each of which is confirmed by its adherents. they said that they could even do that. Man has the power to will. they perceived the arcana of angelic wisdom just as clearly as good spirits who inwardly were angels. man derives the for the natural man is ability to confirm whatever he wishes . From this it was evident that the wicked equally with the good have the capacity called freedom. (ii. of being able to will. Who . 259). from whom that capacity comes. When the affection for knowing. like the brightness of surrounds each love. From the intellectual capacity called rationality. and he will observe that it is so. Let any one look within himself. as was said above. was excited fire. or. and when he rises above that mind. capacity. his understanding is raised higher. but did not wish to. If . able to raise his understanding into higher light to any extent he desires but one who is in evils and their falsities raises it no . higher than into the upper region of his natural mind. is ever he wishes in the Christian world. called rationality. and rarely as far as the border of the spiritual mind for the reason that he is in the delights of the love of his natural mind. in which every man is from childhood. thus in the .) 267* and A bad man misuses these capacities to confirm evils man and and uses them to confirm goods falsities. that there is no God. that is. As to the capacity to understand. in them by the glory that. but a good truths. from the voluntary capacity called freedom.

as held by Machiavelli and his followers. they come to be not only of his whole mind but also of his whole body. and ask an ingenious person to prove it. understanding and the will and understanding constitute the life of every one and when they come to be of man's life. and reason confirming evil and for every good and truth flows falsity is a closing up of heaven. but truths in such In a obscurity as to be seen only as phantoms of the night. to confirm evils and of every kind. because no beast Consequently. the order of its life. 267. confirmed they appear in their delusive light. and to and when such falsities are fill volumes with the confirmations . and revenge ated These are allowable. that all things in which a man confirms himself come to be of his love and life. 268. and in a society there in which a like evil prevails and a like falsity from which hell he cannot afterwards be delivered. The reason is. . 113 everything and created herself. by no turning or twisting back can he be reduced to an opposite state. N. return and view the proposition itself from your . and into all the knowledge of its natural love. falsities see that its falsity in man is all its deformity. take what is most false and present it as a proposition. and when he is wholly such. to foot. also that murders. in from the Lord through heaven. and he will do so to the complete extinction of the light of truth but set aside his confirmations. It has been granted me to speak with some who ages ago confirmed themselves in the falsities of their religion. man is in hell. and I saw that they remained in the same falsities.) Evils and falsities confirmed in man are permanent. that religion keeping simple minds in bondage that human prudence does everything. adulteries.CONCERNING and that nature is only a means is . and many like things the natural man is able to confirm. in the same way as they were in them in the world. This no beast can do. but man is not. thefts. own rationality. and come is to be of his love and .DIVINE LOVE. For this . and you will From all this it can be seen two capacities. . and thus with- . life. and Divine providence nothing in the order in which it was creexcept sustaining the universe for . able to misuse these which he has from the Lord. word. away good and for evil truth. . From this it is evident that a man who has confirmed himself in evils and falsities is such from head falsity truth. and when heaven is closed. They come to be of his love because they come to be of his will and. Confirming evil lalsity equivalent to putting in. a beast is born into all enjoys those capacities. and and if persisted to their rejection removes and rejects good. frauds. 268* (iii.

and a stronger resemblance in families.114 ANGELIC WISDOM From all this. which is from the father. is the first receptacle of for the seed life. similar to itself. it . therefore. tus to the into that form. in form or image. there is a resemblance of races to their first progenitors. of the will and understanding. are engendered in offspring. . . ( v ) <AM evi/s and their falsities. \nown that man is born into evil. with the body and its members and organs is treated of. until man by birth is nothing but evil also. falsities reside in the natural mind. where the correspondence of the mind. and that he derives it by nheritance from parents though by some it is believed that lie inherits it not from parents. spring more will be said in what follows. and each one's love is. human form. and there is in the seed a conadrawn from chapter. is not opened from birth. both engendered and Evils and their acquired. and in heaven evil cannot be entertained. and It is consequently of the life. a world while the spiritual mind in its form or image The is a heaven. that the malignity ol the evil increases according to the degree in which the spiritual mind is closed up. but is only is 27* - . but through parents from Adam He derives it from the father. in things greatest and least. closed above . for in this manner the natural mind also is . (iv. spiritual mind. . can be seen what the origin of evil is. Here these few things only are brought forward. for as regards the affections. and by means of such opening the natural mind brought back into correspondent form. that is. have their seat in the natural mind. but even from the face. and that they increase through the accumulations of one parent after another. successively transmitted to offspring. and a still stronger resemblance in households and this resemblance is such that generations are distinguishable not only from the disposition. But of this ingeneration of the love of evil by parents in off. but such a receptacle as it was with the father is in the form of his love. because that mind is.) Such things as have come to be of the love. and by successive steps it goes forth From this it follows that evils called hereditary are from the father. and from what precedes in this hell. however. thus from grandfathers and great-grandThis may be fathers. that there is no recovery from this in posterity except through their shunning evils as sins by the In this and in no other way is the spiritual help of the Lord. For the seed. is an error. finally. that it may be known that evils are derived from parents successively. whom he has a soul that is clothed with a body in the mother. 269. learned also from observation. mind opened. from this.

but the spiritual mind into gyres from left to right the two thus curving in directions contrary to each other a proof that evil resides in the natural mind. in and the former to be in bondage. he free. That : is evil calls that freedom. and that of itself it a<5ts against the spiritual mind. One who abuses his freedom to think and to do what example evil . EVILS AND FALSITIES ARE IN EVERY RESPECT OPPOSED TO GOODS AND TRUTHS. which belong to the mind. they declare from For their enjoyment of it that evil is good. the gyration from right to left is turned downward. Gyration follows the flow oi the interiors. still. . do not perceive. and from that gives enjoyment also to their thoughts. Moreover. therefore. but the spiritual mind from substances of the spiritual world only and this mind is preserved in its integrity by the Lord.CONCERNING DIVINE LOVE. and thus their perceptions. He who loves adulteries calls it freedom to commit adultery. to think . but of the contrary in chastity. is coiled into gyres from right to left. but the gyration from left to right tends upward. is to be truly bondage for in lasciviousness he has a sense of enjoyment. namely. 271. . N. Moreover. the natural mind derives its form in part from substances of the natural world . every one acknowledges when he Still those who are in evil do not feel. not from left to right while a good spirit can gyrate his body from right to left only with difficulty. 115 in the capability of being opened. thus towards hell. and therefore hears it. but not to be allowed to commit adultery he calls good which the latter good. thus towards heaven. while in itself is its opposite. This was made evident to me by the fa6l that an evil spirit can gyrate his body only from right to left. evil and good are opposites. otherwise than that evil is good for evil gives enjoyment to their senses. While. the evil acknowledge that evil and good are opposites. WHILE GOODS AND TRUTHS ARE DIVINE AND HEAVENLY. . . with all its belongings. especially sight and hearing. when they are in evil. in order that man may be capable of becoming a man for man is born an animal. He who is in the love of ruling from love of self feels in that love a delight of life surpassing . also the falsity of and the truth of good. The natural mind. but he becomes a man. BECAUSE EVILS AND FALSITIES ARE DIABOLICAL AND INFERNAL. calls bondage when. but with ease from left to right. and good evil. the facl. . 269-271.

universal idea of that form will be given in what follows. volitions.) (iv. which is the universal state of that . thoughts. therefore. ' ' By the devil and by ' ' his crew ' ' nothing else is meant . that is. The as regards these states and changes.) The natural mind that is in evils and their falsities is a form and image of hell. just as sight is impossible without an eye. and that it is entirely opposite to good. the natural mind which is in evils and their falsities is a form and image of hell. other delights of every kind consequently. those who are in evil cherish a reverse conception of such opposition. intentions. 272* Now as few know what the nature of evil is. Evil is below as in a cave. in the brains where ties is that mind resides in its first principles.Il6 ANGELIC WISDOM . or hearing without an ear. cannot here be described. : (i. acknowledges that evil and good are opposites. It is the same with every other evil. Such a form supposes a substantial form as a subject for without a substantial form as a subjecl. that the reigning love with its lusts. 273* (i.) The natural mind tfiat is in evils and their falsia form and image of hell. then. the devil's .) The three degrees of the natural mind that is a form and image of hell.) (ii. whereby perceptions. everything belonging to that love he calls good. its nature in its own form woven out of the substances of both worlds. While every one. (iii. to the form or image wherein the natural mind images hell. and their belongings are manifested for. crew. as it were. good is above as on a mountain. but he who is in good can see evil. The nature of the natural mind in man in its substantial form. that form or image is such. mind. the matter shall be considered in the following order . are opposite to the three degrees of the spiritual mind that is a form and image of heaven.' In regard. No one so long as he is in evil can see good. is like ' ' false arising what the devil is in hell and the thoughts of the out of that reigning love are. where the correspondence of the mind and body is to be treated of. and as this knowledge is important. The natural mind that is a hell is in every respeft opposed to the spiritual mind that is a heaven. The natural mind that is a form and image of hell descends through three degrees. and only those who are in good have a right conception of it. changes of state are impossible. . Here somewhat only shall be said of its form as regards the states and their changes. and everything contrary to it he declares to be evil when yet the reverse is true.

a natural of this character comes. . also. are called of hell. and then." subordinate to the love that is called the devil it is the love of possessing the goods of others by every . nerically divided in accordance with these two loves. with the thoughts " his crew. degrees of height and degrees of breadth. into the states of his own mind. . and the evil device. 272-274. of hell similar to himself. is that every spiritual form is like itself both in what is greatest and in what is least therefore every angel is. is in such a state as to be capable of ascending through three degrees. man hell. by opposites. to the spiritual kingdom. and their falsities is man who he a6ls And the natural mind that is in evils a similar form consequently. in unison with it for he thus enters into his own form. the lower degrees which tend to 274. by opposites. There is also another that is. to the celestial kingdom. Degrees of height are what are now referred to. love. namely. Those who are in this hell are generically called satans those in the former. a The natural mind that is a form or image of It may be seen above (n. a heaven. in each and every particular. : . as is also shown in the work on Heaven and Hell (n. the celestial and the spiritual. This is also true of the natural mind in its greatest and its least parts. may be seen in the work on Heaven and Hell The reason why a natural mind of such a character (n. and descends by evils and falsities when it ascends. through three degrees. From this it is that the hells. the celestial and the and the devil-hell spiritual. Cunning villanies and subtleties are its crew. because all the heavens are divided into two kingdoms." and the affections of the false.* hell descends . as a The two hells are gewhole. The case is similar. into a society is in . . . called "satan. It is the same in arising out of that love. . in accordance with two loves corresponds. 20-28). is in form a hell. devils and such of them as acl: openly there do not disown their name. with differences resembling the differences every society ' ' of species in a genus.) who is a devil or a satan is.CONCERNING DIVINE LOVE. are called the Devil and Satan. or of descending through three degrees it ascends by goods and truths. in lesser form. in lesser form. . 51-58) from which it follows that every satan-hell corresponds. called there the "devil . or spirit (ii. a reigning love. 222-229) that both in the greatest and in the least of all things there are degrees of two kinds. N. That the heavens are divided into two kingdoms. by its two capacities called rationality and freedom. tl) in the Word. for in hell there is a love of ruling from the love of self. after death. The natural mind.

or whose natural mind is in form a hell. looks towards heaven. From this it can be seen that the natural mind. for he is then ignorant both of good and truth and of evil and falsity but as he lets himself it tend to heaven are shut for the reason that . are neither open nor shut in man in earliest infancy. and these distinct according to three degrees of height that there are . . was said above. and that each degree of it is That opposite to a degree of that mind which is a heaven. the degrees are opened and shut on the one side or the other. which is of the will. cause. and these also distinct according to three degrees of height or depth that the hells are opposed to the heavens in . that there are three heavens.Il8 hell are shut. spiritual. The descent of these degrees is towards the body consequently. . one or the other. shown above that there are three degrees of the mind. obtains the lowest place. and the middle hell to the middle heaven. descends. higher and lower. called natural. obtains the highest or inmost place the thought of the false. the reigning love. looking downwards and turning itself towards hell. 275* (iii-) The three degrees of the natural mind that is a form and image of hell. through the understanding. three hells. is made up in like manner of three degrees. that they are profaned because they serve the devil as means for the love of evil reigning in the natural mind that is a hell. which is of the understanding from that love. the higher degrees which they are in reaction. in the descent they wax grosser. are opposite to the three degrees of the It has been spiritual mind that is a form and image of heaven. is the devil. which is the love of evil. or as first end. and celestial. and the uppermost hell to the lowest heaven. . each and every particular that the lowest hell is opposite to the highest heaven. and become servants and slaves. and become material and corporeal. middle end. If truths from the Word are received in the second degree to form it. When they are opened towards hell. ANGELIC WISDOM and when . . and turns itself in as that direction. namely. and effect. . and that the human mind. made up of these degrees. These three degrees. From this it can be seen what the truths of the Church from the Word become with those who are in the love of evil. these truths are falsified by the first degree. The same is true here as of degrees of height treated of above they stand in order as end. . this is so has been made very clear to me by things seen in the spiritual world namely. or of the will into . and last end. obtains the second or middle place and the result of the love through the thought. It is the same with .

276. it can be seen that the three degrees of the natural mind that is a hell in form and image are opposite to the three degrees of the spiritual mind that is a heaven in . because their loves are opposed. and that in its descent by degrees it was converted on the way into what is false. is perceived and felt according to forms and their states. . . . for spiritual forms The heavens are like themselves in things greatest and least. and hells are thus opposite. constitute the middle degree in the hells folly and insanity. constitute the middle degree. it is the recipient known. the natural N. everything else flows like streams from their source the things not from opposition to the mind that is a heaven. these becoming evils and falsities by influx into forms turned the reverse way for all . either laid up in the memory as knowledges. love of self and love of the world constitute the inmost degree. 275. . . the results from the two other degrees. 276. into evils and falsities. In the heavens. or determined into aclions in the body.CONCERNING DIVINE LOVE. the results from the two other degrees. (iv. thus into what is opposite. constitute the lowest degree in the hells. . constitute the outermost degree. comparatively like the antipodes. Whatever springs from man's reigning love in the middle. love to the Lord. inflowing. and consequent love to the neighbor. it became the exacl: opposite of that truth from which it was manifest that the hells according to degrees are in opposition to the heavens in regard to all goods and truths. that source separating in the natural mind from those which is are. in the hells. . hell I1Q mind that is in the form of . In the heavens. which makes the very life of man. wisdom and intelligence. springing from their loves and appearing like wisdom and intelligence. which have become either knowledges or a<5ls. This conversion into the well opposite was made further evident to me from this experience: it was granted me to see the hells as they are placed relatively to the heavens and those who were there appeared inverted. the head downward and the feet upward but it was said that nevertheless appear to themselves to be upright on their they feet. until at the lowest hell. springing from their loves. How the goods and truths of heaven are turned. In the heavens. may be seen from this experience I heard that a certain divine truth flowed down out of heaven into hell.) The natural mind that is a hell is in complete When the spiritual loves are opposite all things of perception become opposites for out of love. form and image. : . constitute the inmost degree in the hells. By these evidences from experience.

which : is set forth in this Part. . Out of these things deter- into acl. all the second degree and . they are expelled from the middle further away to the sides. are of three degrees. he . of the church from the Word. degree all things of the underfrom his perception. the following arcanum is disclosed all things of the mind.I2O ANGELIC WISDOM If these latter are truths at the sides. makes nothing of divine and heavenly things pertaining to the church and worship. but internally they involve things innumerable. is. 209-216) mined . perceives evil as good. the natural mind. ALL THINGS OF THE THREE DEGREES OF THE NATURAL MIND ARE INCLUDED IN THE DEEDS THAT ARE DONE BY THE ACTS OF THE BODY. taken from the memory. that is. deeds come forth. that is. This is why he believes . 278* The acls of the body. and base and that of things prior may be seen above (n. A6ls or deeds by them- selves appear externally as these do. such as the concurring forces of the motor whole body and all things of the mind which excite and determine these forces. containant. cunning to be prudence. in which. that is. which make thoughts first all things of the memory. 217-221). and evil devices to be ingenuity moreover. to be of the head. when viewed by the eye. He thus inverts the state of his life. which make the standing. while he regards bodily and worldly things as of the greatest worth. and are finally exterminated and then the man. . as shown above. appear . That the outmost is the complex. 277. included therein much as things visible and invisible are in a seed or fruit or egg. One is said to be alive whose mind is a heaven. that . and trampling upon it and making what is of the sole of the foot Thus from being alive he becomes dead. all ideas of the thought nearest to speech. prior things are not visible although they are actually therein. By the knowledge of degrees. which compose the third degree. and sees falsity as truth and conversely. are in his adls or deeds. of the will and understanding of man. seen in external form. all the affections of man's love. And since all things of the mind are in these. and other things are maliciousness to be wisdom. that is. all of which. fibres of the so also are all things of the will. degrees of height are in fulness in their outmost (n. insanity to be intelligence. making what is of the head to be of the sole of the foot. and one is said to be dead whose mind is a hell.

yet they contain in themselves all the prior things from which they exist. which is the second degree of the mind. or present in the mind. and other things are round about these according to their affinities therewith. which is the first degree of the mind. a spiritual man is like a palatable fruit. articulation. That the angels have such a perception of the acts and deeds of men may also be seen above (n. and eggs do. the spiritual angels perceiving those things therein which are from the understanding. that these three are in every word. It should be known. and thereby separated from other degrees quently things of the first degree are not perceived by the second. and as : are with 279* This is corroborated by the following The angels who man perceive separately the things which are from the in the act. N. because the word is a kind of resultant. the first degree. 121 thus simple and uniform. From all this it follows that every deed. For example The love . because every outmost is sheathed about and is thereby rendered distinct from things prior. and his knowledge from the meaning of the words. useful and beautiful. 280. except by a certain pleasure in knowing and speaking. and into thoughts In a word. which when opened and eaten yields flavor. which varies according to its determinations into affections. involving tone. That in each single word of the . and the celestial This angels those things therein which are from the will. So is each degree enveloped by a consecovering. or bodily act. but it is true. or as nuts and almonds in their kernels. before the angels every act or deed oj therefrom. nor those of the second by the third. It is the same with man's speech. as seeds. The angels declare that a man's character is perceived from each single deed. It was told me by angels of the third heaven that from each successive word which a man speaks in discourse they perceive the general state of his disposition. They declare. are in the middle. includes all if it these things. moreover. mind appears incredible. 277-280. in external form. and also some particular states. his wisdom from his articulation.CONCERNING DIVINE LOVE. The angels recognize a man's love from his tone in speaking. it appears simple. is not perceived in the wisdom of the understanding. that the things of the mind pertaining to any subject under consideration. Again. but in an image of his love. or the love of the will. however. fruits. is not perceived in the knowledge in the memory. 220). although externally were a single thing. use. which is the third degree. except by a certain enjoyment in thinking of the matter. : of the will. and delight. and meaning.

Word a celestial . . .122 ANGELIC WISDOM there is a spiritual meaning from the Divine wisdom. that in the deeds of a man whose natural mind descends through three degrees into hell there are all his evils and falses of evil and that in the deeds of a man whose natural mind ascends into heaven there are all his goods and truths and that both are perceived by the angels from the mere speech and acl of man. . has been abundantly shown in The Doctrine of the New Jerusalem concerning the Sacred Scripture. From this it is said in the Word that a man "shall be judged according to his deeds." and that he shall render an account of his words. and from the Divine love and that these are perceived by angels when the Word is devoutly read by man. 281* The conclusion is.

" which is from the verb to be. and to make anything out of nothing is a contradiction. 123 f ourtf). which is from Divine Wisdom and whatever is not from Divine Wisdom is not from Divine Omnipotence. is contrary to the light of truth. vi. 37). 283* Every one who thinks from clear reason sees that the universe was not created out of nothing. contradiction . N. is one and it is known from the Word that God the Creator of the universe is called "Jehovah. since Jehovah assumed a Human that He might save men from hell He then commanded His disciples to call Him Lord. That the Lord from eternity is that Jehovah is shown by many state- 282. Lord thy God with all "Thou soul shalt love the " thy heart and with all thy (Matt. Every one who thinks from clear reason sees also that all things are created out of a Substance which is Substance in itself. that God. ." as can be seen from this ments from the Word concerning the Lord. : " Thou soul shalt love " Jehovah thy God with . 5) but in the New Testament. who is by every the Creator of the universe. all thy heart and with all thy (jDeut. 281-283. and acknowledged wise man from interior perception. Therefore in the New Testament Jehovah is called "the Lord . WHO is JEHOVAH. . for that is Esse itself. AND NOT FROM NOTHING. It is the same in other passages in the Evangelists. and a . in The Doctrine of the New Jerusalem Jehovah is called the Lord from eternity. xxii. CREATED THE UNIVERSE AND ALL THINGS THEREOF FROM HlMSELF. . THE LORD FROM ETERNITY. because He alone is. taken from the Old Testament. for he sees that not anything can be made out of nothing since nothing is nothing. It is known throughout the world.CONCERNING DIVINE LOVE.

has been in accordance with time and space. : . and of the natural sun and its world. Yet they dared not confirm it. and consequently of the inmost of nature as what is called God. 69-72) from time is in all time (n. which and from nature no one can have a are properties of nature of God and of the creation of the universe. . 72-76). because God is not in time and space. and that He is substance and form. because the angels lament before the Lord. which will place this matter in its proper light. nor of the creation of nature. and of the creation of the universe with all things thereof from God by means of these two suns. 7-10) that the Divine apart from space fills and that the Divine all the spaces of the universe (n. Part Third treated of degrees in which are each and all things that have been created. All these subjects are now explained. and among men no knowledge of God. beyond the Such release would be impossible. because from God or to think of nature as self-originated. yet there is nothing whatever in the created universe that is God and other things besides. lest their understanding become entangled in a so-called Gordian knot. that when they look upon the world they see nothing but darkness. it is evident that from this source alone is the existence of things. nor of heaven. In what follows it apart may be seen that although God has created the universe and all things thereof out of Himself. cause their thought of God. that He is Divine Love and Divine Wisdom that He is life. . which is the very and only Esse. For this reason. because reason causes it to be seen. for their wisdom to rest upon. . and therefore Esse itself. and of the creation of the universe from God. 284. although many have seen that the existence of all things is from God alone and out of his Esse. bepossibility of release.124 ANGELIC WISDOM . This has been seen by many. but every perception one whose understanding is in any interior light can have a perception of nature and of its creation out of God. . fearing lest they might thereby come to think of the created universe as God. That the Divine is not in space may be seen above (n. . Part Second treated of the spiritual sun and its world. yet they have not dared to go beyond their first thought on the subject. Part Fourth will now treat of the creation of the universe from God. Part First of this Work treated of God. out of which every thing that is can have existence and since God alone is Substance in itself.

N. who ual men even as regards their bodies. He is the same the inmost in every created thing.CONCERNING DIVINE LOVE. and last. But those whose conception of God-Man is not drawn from their conception of a man in the world. and act as one with thought from affeclion. speak the word. there they appear. 285. of any stature. 284. THAT is. and create? Or can He. though apart from space. and not out of nothing. consequently that in things first . who appears as a sun far above the spiritual world. JEHOVAH. as much as you can. is not to be thought of from space. and in things greatest and still further. and yet man is able by means of it to be present as it were elsewhere. which is in man. the idea of space. and who conceive of God from nature and its properties. a corporeal natural idea of God as a comprehend how God as a Man could 285* Those who have Man. such ideas present themselves to those whose conception of the God-Man is like man in the world. some of the learned have a perception of spirits and angels as not in space. from His place. also that His Human Body cannot be thought of as great or small. 125 THE LORD FROM ETERNITY. In whatever place their thought is. 77-82) and that the Divine apart from and . for they think within themselves. that is. that the Human is least. In facl. and you will come near in thought to the truth. COULD NOT HAVE CREATED THE UNIVERSE AND ALL THINGS THEREOF UNLESS HE WERE A MAN. because in the spiritual world spaces and distances are appearances. 69-72). and as soon as it is spoken. which are time and space. Bring your thought into the angelic idea of God as being a Man. For the spirittheir conception of a is like thought. space fills all spaces (n. How can God as a Man wander all over the universe from space to space. That the Divine is the same in things greatest and least may be seen above (n. in any place however remote. clearly perceive that unless God were a Man the universe could not have been created. because this pertains to space are . nor from nature and its space and time. are wholly unable to have created the universe and all things thereof. and to whom there can be no appearance of space. And it can then be comprehended that He created the universe out of Himself. From all this it can be seen that God. Such is the state of spirits and angels. putting away. And because the Divine is . creation follow? When it is said that God is a Man. because they have a perception of the spiritual as apart from space.

the whole angelic heaven in the aggregate resembles a single man. and is divided into regions . 288* Because God is a Man. that he was created into the likeness and into the image of God ( Gen. and provinces according to the members. And because he cannot deny this. that he is compelled to admit that in God there is Love and Wisdom. mercy and clemency. not one thing can be lacking if wisdom is to be in that form. Thus there are societies of heaven which constitute the province of all things of the brain. . and place it outside of man is it anything? Can you conceive . and to separate them from their subjecl is to say that they are not. good. that the angels of heaven are men in beauty in the measure in which they are in love and its wisdom from the Lord. see above (n. the form of wisdom is man and because man is the form of wisdom. of all things of the facial organs. Think of wisdom. because these make one with wisdom. . unless perchance you conceive of it as being within these and if within these. 287* That love and wisdom are man is further evident from the facl. The same is evident from what is said of Adam in the Word. That love and wisdom are not possible except in a form. neither can he deny that God is a Man for abstractly from man not one of these is possible man is their subject. clemency. mercy. . and also goodness itself and truth itself. which derives something of manhood from the ability to receive. i. it must be wisdom in a form such as man has it must be wholly in the form of man. which is also called his soul. is not subject to extension. viscera. Every man on earth is born into the human form as regards his body. In a word. and truth. of it as something ethereal. just as those organs are separated in man . . for the reason that his spirit.126 ANGELIC WISDOM it not in space. and organs of man. because into the form of love and wisdom. nature is. so far it becomes a man after the death of the material body in which it was sheathed and so far as these are not received it becomes a monster. he is also the form of love. or as something flaming? You cannot . may be very clearly apprehended by an intelligent person from this. 40-43). . inasmuch as these are from God. and of all things of the viscera of the body and these provinces are separated from each other. moreover. is a man and this is a man because it is receptive of love and wisdom from the Lord and so far as these are received by the spirit or soul of man. . as the inmost ot 286* That God unless He were a Man could not have created the universe and all things thereof. . 26). the angels know in what province .

129-134. 89-92). JEHOVAH. That truth is that the creation of the universe here corroborated on account of what follows. which derives its origin from that sun. this 127 man they are. Without a double sun. may be perceived. and nature. The sun of the spiritual world is at a middle altitude. because God angels. 11-13). 119-123. dom in the That heaven Arcana 289* All this makes evident how empty are the ideas of those who think of God as something else than a Man. The Lord created the universe and all things thereof by means of the sun. BROUGHT FORTH FROM HlMSELF THE SUN OF THE SPIRITUAL WORLD. light go forth from that sun (n. one living and the other dead. which is the first proceeding of Divine Love and Divine Wisdom (n. The this : Second of . who also heaven. God from the Lord. no creation is possible (n. . by God. is consequently dead and the sun of the natural world was created in order that the work of creation might be completed and ended (n. 93-98). of N. The whole heaven has is resemblance to man. from whom every man is a man according to his reception of love and wisdom. and of the Divine attributes as not being in God as a Man. THE LORD FROM ETERNITY. AND ALL THINGS THEREOF. are recipients of love and wisis a Man. 163-166). 135-139).CONCERNING DIVINE LOVE. because the constitute heaven. 151-156). THAT is. 124-128). but is a Proceeding from Divine Love and Divine Wisdom of God-Man so also are the heat and light from that sun (n. 290. In the spiritual world the east is where the Lord appears as a sun. sun of the spiritual world was treated of in Part work. 103-107). may be seen above (n. is in the form of all things of man is shown C&lestia. . 286-290. 157-162). Angels turn their faces constantly to the Lord as a sun (n. The sun of the natural world is pure fire. Spiritual heat and spiritual That sun is not God. AND FROM THAT CREATED THE UNIVERSE. and from that the other quarters are determined (n. since these separated from man are mere figments of reason. and recipients are images. That God is very Man. and appears far off from the angels like the sun of the natural world from men (n. because He is a Man. and the following propositions were there established Divine Love and Divine Wisdom appear in the spiritual world as a sun (n. 83-88). at the end of several chapters.

something shall be said on this In regard to this matter I have conversed much with the angels. . and thereby produce a perception like that of his presence with others therefore that it is not a separate sphere of affections and of thoughts therefrom that goes forth from him continuously. moreover. since the affections are mere states of the mind's forms in the angel. I have also been permitted to see it under various appearances. and therefore has some thus in the present case. and what self. as they are constantly moved by his life's two foun. that is. and in hell like a thick and black It has also been granted me to perceive these spheres cloud. owing to the difference between subject. is not the angel himit is from each and every thing of his body. This . flows out encompasses also that these substances. the two kinds of light and the consequent difference of thought. was brought forth. in hell like gross fire.128 ANGELIC WISDOM other things. in his natural light. and that that sphere is their sun. although it is so called. they said. and also a general sphere around many in a society. to the sphere of affections and of thoughts therefrom which encompasses each angel. also. that there is such a sphere about every angel. It is called a proceeding. because that sun was brought forth out of Divine 291. They said. in heaven sometimes appearing like a thin flame. convey their activities to the atmospheres. the sun of the spiritual world. but that they cannot easily present it to man. The matter. close about his body. as various kinds of odors and stenches. consisting of substances set free . and by means of this emanation the Divine proceeds. is shown in Part Secnot the Lord. the heart and the lungs. among ond that the spiritual sun is Love and Divine Wisdom which are in themselves substance and form. They said that they have a clear perception of it in their own spiritual light. because there is one about the Lord. but is a Proceeding from His Divine Love and His Divine Wisdom. and that the sphere about the Lord is in like manner from Him. however. By these experiences I was convinced that a sphere. also sometimes in heaven like a thin and shining cloud. they said. wherefrom substances are constantly flowing out like a stream. A perception has often been granted me of such a sphere around each angel and spirit. may be likened. 2Q2. which is not the Lord. But that encompassing sphere. tains of motion. of the spiritual world. how the sun perception of how it is. But as human reason is such as to be unwilling to yield assent unless it sees a thing from its cause. but a proceeding from Him. whereby his presence is evident to others near and far.

just as those things which flow forth from angel or man. and this they are because taken from the forms of their bodies. and one natural idea cannot be resolved by man . . into is any spiritual idea. 294* Because these things which constitute the sun of the spiritual world are from the Lord. the spiritual world from the Divine. 293* It was also perceived that a sphere flows forth. and fruits. are able to see in thought and also express in speech. It was the same with their spiritual language and writing there was not a word of spiritual language the same as any word of natural language nor was there anything of spiritual writing like natural writing. each of which contained : . N. and even out of metal and This the natural world derives from the spiritual. 1 29 and separated from their bodies. 295* That there is such a difference between the thoughts of angels and the thoughts of men was made known to me by this experience The angels were asked to think spiritually on some subject. This they did but when they wished to tell me they could not. That each thing is encompassed by something like that which is within it. from grasses. from the observation of many learned men. from herbs. flower. These spheres make one with the angel or man no otherwise than that they are concordant . and constitute spheres around him are not. It is known. but are not the Lord.CONCERNING DIVINE LOVE. fruit. that it is the same in the natural world that is. not only from angels and spirits but also from each and all things from trees and from their that appear in the spiritual world. from shrubs and from their flowers. and that this is continually exhaled from it. even from the soils and their very particles. likewise out of tree. also out of every animal. encompasses every one in heaven and every one in hell. which were treated of in Part Third. 291-295. and afterwards to tell me what they had thought. except the letters. shrub. which in them were forms of their life. This is an arcanum which angels. that there is a wave of effluvia constantly flowing forth out of man. they are not life in itself. with their spiritual ideas. The reason that these ideas differ according to degrees of height. the angel or the man. much less into so many. . . and stone. From which it was patent that both in the case of things living and things dead this is a universal law. and devoid of his life. but are from him. but men with their natural ideas are not because a thousand spiritual ideas make one natural idea. but said that these things could not be expressed in words. but are devoid of life in itself.

seemed when From this it was plain that yet there is no similarity. . will be fully shown in what follows it need only be mentioned here. . What. THE DIVINE OF WISDOM. THE DlVINE OF LOVE BY HEAT. AND THE DlVINE OF USE AND THESE THREE ARE PRESENTED IN APPEARANCE OUTSIDE OF THE SUN OF THE SPIRITUAL WORLD. the Divine of Love. is a form of all uses. . and light out of His Divine Wisdom. are in the Lord. 89-92. AND THE DIVINE OF USE BY THE ATMOSPHERE WHICH IS THEIR CONTAINANT. heat out of the 296* go . Now it will be shown that the third which 99-102. and that they communicate with each other only by correspondences. it follows that use is the containant of wisdom and love. is love unless there be something loved? That something is use and because use is that which is loved. 146-150). that it may be known that God as a Man is the form itself of all uses. THE DIVINE OF LOVE. in facl. as regards both his exteriors and his interiors.130 ANGELIC WISDOM But what is an entire meaning. THE DIVINE OF WISDOM BY LIGHT. and that this goes forth out of the Lord's Divine which is called Use. the natural and the spiritual differ according to degrees of height. and write in the spiritual state in the same manner that man does in the natural state. and use follow in order according to degrees of height. which is the containant of heat and light. and that all the uses in the created universe correspond to those uses in him. from which That heat and light spiritual world. these three. From all this it can be seen that 209-216. That these three. containant. may be seen above (n. the Divine of Wisdom. and that the outmost is the complex. 297. and base of the prior degrees has been shown (n. they said that they to themselves to think. love. and the Divine of Use. THERE ARE IN THE LORD THREE THINGS THAT ARE THE LORD. forth out of the sun of the Lord's Divine Love. and in essence are the Lord. wonderful. but only by wisdom as a medium. and it is brought forth by means of wisdom. speak. Any one who thinks with any enlightenment can see that love has use for an end and intends it. wisdom. goes forth out of that sun is the atmosphere. . 298* That man. and elsewhere). and brings it forth by means of wisdom for love can bring forth no use of itself.

173-178. and use. by means of their spiritual ideas. and as to use by the atmosphere.CONCERNING DIVINE LOVE. 299 Now since these three. For light and heat going forth from the Divine Sun cannot go forth in nothing. are by creation in order but those things which are from what is man's own are not called uses since what is man's . is an image of Him. and the sun of the spiritual world is that substance and since the Divine is not in space. that is. the same as in the natural world. unless spaces be excluded from the : . . that is. going forth by means of atmospheres according to continuous degrees or degrees of breadth. and then to the world where men are. . as use is the containant of love and wisdom. totally incomprehensible. as to wisdom by light. from the origin of the spiritual atmosphere most closely encompassing the spiritual sun. form N. which are apart from space. contrary to order. are in the Lord. elucidate this truth as follows There is one only substance from which all things are. as to love He manifests Himself by heat. 300* That there are atmospheres in the spiritual world. own and whatever therefrom . that is. and bearing it to the heaven where angels are. love. It can now be seen. viewed as to uses. own sun. 131 all uses in the created universe derive their origin. and is the same in things greatest and least. Such a containant we call the atmosphere. which encompasses the spiritual sun. The angels. this is also true of that sun which is the first going forth of God-Man furthermore. The Lord manifests Himself as to use by the atmosphere. wisdom. It was there declared that the atmospheres of the spiritual world are spiritual. in vacuum. receiving the sun in its bosom. from the Lord. . but must go forth in a containant which is a subjecl. which is the sun. 296-300. because the atmosphere is the containant of heat and light. and the atmospheres of the natural world are natural. thus that the created universe. to any angel or man. for He is omnipresent and since the Lord cannot present Himself. such as He is in Himself and such as He is in His is hell. this one only substance. 179-183). and at the same time according to discrete degrees or degrees of height. has been shown above (n. and are the Lord and since the Lord is everywhere. is is . Those things are called uses which from God-Man. He therefore presents Himself by means of such things as can be received. becomes manifest in the varieties of all things in the The angels declared that these things are created universe. that everything belonging to it is in its essence of the same nature as the sun in its essence. thus making the Lord's presence everywhere manifest.

it follows. whereby the spiritual sun manifests itself in outmosts. nor has being except through the sun from Him so that it is a truth. . decrease [in activity] according to degrees of breadth.132 ideas ANGELIC WISDOM . And decrease [in activity]. OF WHICH THERE ARE THREE BOTH IN THE SPIRITUAL AND IN THE NATURAL WORLD. Now as atmospheres are prior things. the Lord. that is. that in the created universe nothing whatever lives except God-Man. and if not excluded. it follows that when their activity and expansion come to an end in outmosts they become substances and mat. appearances musi needs induce But so long as the thought is held that God is the very Esse from which all things are. It has been shown in Part Third (n. and as these prior things continually decrease in activity and expansion down to the outmosts. and that nothing can have existence except from what is prior to itself. from angelic ideas. neither is any thing moved except by life from Him. and have our being. become so dense and inert as to be no longer atmospheres. 302. IN THEIR OUTMOSTS CLOSE INTO SUCH SUBSTANCES AND MATTERS AS ARE ON THE EARTH. that in God we live. and which. in outmosts. 303* That such substances or matters as are on the earth were brought forth by the sun through its atmospheres any one will readily acknowledge who reflects that there are continual mediations from the First to outmosts. are apart from space. 173-176). moreover. since atmospheres in their progress toward lower things it follows that they constantly become more dense and inert. . ters. That First is the sun of the spiritual world. that these substances and matters also are of three degrees secondly. . which are separate from each other according to degrees of height. which fallacies. first. that they are held together in mutual connection by encompassing atmospheres thirdly. fallacies cannot enter. in their progress toward lower things. that is. but substances at rest. the Lord. 301* It is evident. THE ATMOSPHERES. fixed like those on the earth that are As such is the origin of substances and matcalled matters. and finally from the First. and finally. and in the natural world. and the First of that sun is God-Man. that they are fitted for the production of all uses in their forms. that there are three atmospheres both in the spiritual and in the natural world. and move.

which are in light. as was said. and affections. proceed through to outmosts. which. do not appear like buildings. and of wisdom and all things thereof. ters N. each and every particular thereof has a similar order in that these also go forth from their first to outmosts which are relatively in a state of rest. that there are degrees of both kinds in the There are degrees of greatest and least of all created things. This is the same as was shown (n. and whose activity into . 304* From this universal origin of all things in the created universe. that in its substances and matters there is nothing of the Divine in itself.CONCERNING DIVINE LOVE. 301-305. become cartilages and bones upon these they may rest and become permanent. because the spiritual sun is the sole substance from which all things are (according to the spiritual ideas of the angels. all above both kinds even in the least things of all. which are sensations. 300). thoughts. the endings and closings of the atmospheres. With such a progression of these there is also a like progression of love and of all things thereof. when surveyed by a mind with an interior perception of things. where they are in shade or from their firsts. man from firsts to outmosts. For they are. it can be seen. BUT STILL THEY ARE FROM THE DlVINE IN ITSELF. 133 such as are on the earth. but that they are devoid of all that is Divine in itself. IN THE SUBSTANCES AND MATTERS OF WHICH THE EARTH IS FORMED THERE IS NOTHING OF THE DlVINE IN ITSELF. disjoined and divorced from their causes. that they may terminate and become permanent. Those who do not evolve the creation of the universe and all things thereof by continuous mediations from the First [Being]. such is the progression of things in the created universe. can but build hypotheses. whose light into darkness. to outmosts where they are vessels in . from the atmospheres out of which they originated. but like heaps of rubbish. n. In a word. which retain within them. Thus in the human body fibres proceed from their first forms until at last they become tendons also fibres with vessels proceed from their first forms until they . Because of such a progression of fibres and . an effort and conatus to bring forth uses. 305* From the origin of the earth (treated of in the preceding chapter). there is a similar progression of their states. from their firsts. not in heat. . These. where they are in heat. also. 222-229). whose heat has died away into cold.

ANGELIC WISDOM Nevertheless. out of the earths In their whole extent they include all things of the vegeuses. language. are only means to ends. and writing. It is meant that God the Creator causes them to have regard and to conjoin themselves to Him as it were of themselves but how they have regard and thereby conjoin will be declared in what follows. but may by expressions flowing out of spiritual ideas. They are said to have regard to God the Creator from whom they are. because these are apart from space for this reason. also because they have regard to God the Creator from whom they are. and finally and the angelic heaven which is from it. . These are called uses. so do they have unceasing existence from Him. atmospheres. which (as said above. speech. and have communication only by It will suffice. 306. and writings differ so entirely from natural thoughts. WHICH FORMS THEY TAKE FROM SUCH SUBSTANCES AND MATTERS AS ARE ON THE EARTH. WHICH ARE ENDS OF CREATION. . was the sphere encompassing God-Man. as the sun. the human race. and to conjoin Him to his great work. through and these ends are called the atmospheres. but this is to speak according to appearance. 291-298). because they are recipients of Divine Love and Divine Wisdom. by continuation from the sun by means of the atmospheres. therefore. speech. by continuation from the substance of the spiritual sun. can no otherwise be described by expressions flowing out of natural ideas. n. 307. 295). may be seen above (n. correspondences. in any measure whatever. they have brought with them what there was in that substance from the Divine. ALL USES. From that sphere. and thereby conjoin Him to His great work by which conjunction it comes that.134 inertness. as that table kingdom. . they do not fall into any expressions of natural . Something has been said before on these subjects in their place. or the Lord. The origin of the earth from the spiritual sun through the atmospheres. and All things treated of hitherto. those things which are produced by the Lord as a sun. . all things of the animal kingdom. have arisen the substances and matters of which the earth is formed. as mediums. if the origin of the earth be perceived naturally. that they have nothing in common. The ends of creation are earths. That spiritual thoughts. as they sprang forth from Him. ARE IN FORMS.

it follows that they have from that a perpetual conatus to bring forth forms of uses. and through man to God the Creator existence in others created by themselves from whom they are (n. whether these are in the earth. That atmospheres are full of such things is well known. Divine Love and Divine N. forms of ttses. But as the forms of uses are here treated of. that is.) In all forms of uses there is (iii. that use which is use cannot spring from man. . since the substances and matters of which the earth consist are endings and closings of atmospheres which proceed as uses from the spiritual sun (as may be seen above.) In earths there that is. the subject shall be set forth in the following order : (i. 305. earths is evident from their source. and their aggregations are held in connection by the pressure of the surrounding atmospheres. 65-68). and therefore nothing can be created. n.) of the universe. forms of uses. that is. it must be for the sake of others and that use for the sake of self even must be for the sake of others. that the uses of all created things ascend by degrees to man. . 135 Wisdom must necessarily be (n. 306). 308* Who does not see clearly when he that uses are the ends of considers that from God the Creator nothing can have existence. In allforms of uses there is an image of man. is 310* (i. an image of the creation (ii. is a conatus to produce uses informs. as being the outmosts of atmospheres. or in the atmospheres as exhalations from the earth. with which they are consequently in accord. that all things in the created universe are recipients of Divine Love and Divine Wisdom (n. but it is meant that they are present in the substances and matters of which the earth consists. Such a conatus and quality are said to be in earths. In allforms of uses there is an image of the Infinite and the Eternal. 306-310. And because these substances and matters are from that source. from the Lord. except use and that to be use.) (iv. but must be in man from that Being from whom everything that comes forth is use. since a use for the sake of self looks to one's being in a state to creation. 55-60) . The very quality that makes them capable of bringing forth they derive from their source.CONCERNING DIVINE LOVE. 309. That there is such a conatus and such quality in the substances and matters of . and have 47-51).) In earths there a conatus to produce uses in That there is this conatus in forms. be of use to others? Whoso considers this is also able to see.

the conatus to perform use to the human race. The . 313. according to what has been frequently explained above secondly. 312. such as are on the earth. Thus uses pass into forms and forms. last to their origin through the means afforded. so there are likewise in this conatus and thirdly. The forms of uses . : prior things simultaneously in their order. that as there . in their progression from firsts to outmosts and from outmosts to firsts.) In all forms of uses there is an image of creation. . opened by to their inmost core. Then through conjunction with matters from a natural origin they are able to produce forms of uses. and thus sprout up and grow. follows that there is a conatus more interior. and thereafter to deliver them as from a womb. . It further follows that in all these there is an inmost conatus. was production of seed the first conatus therein could not be any other. (ii. Forms of uses are of a threefold kind forms of uses of the mineral kingdom. Still none of these are living conatus. Lord out of outmosts. a striving to return at In outmosts. atmospheres become such forces and by these forces. production from these earthy matters. and from outmosts to firsts. the conatus to produce uses for the animal kingdom through vegetable growths. subject is too large to allow a first more extended explanation here. are impregnated by the most means of heat subtile substances (which can have no other than a spiritual origin). while they were still new and in their simple state. from the life out of which they spring. wherein use itself has its origin. This conatus is afterwards continuous from the earths through the root even to outmosts. are degrees of both kinds in the greatest and least of all things (as was shown above. 222-229). so to uses. Use It also is said to be like a soul. in outmosts there must be a conatus 311. and through this they have power to conjoin themselves to use. forms of uses of the vegetable kingdom. because its form is like a body. from which comes their prolific principle. But the . substances and matters. that they may come forth into light. that is. and forms of uses of the animal kingdom. since by these animals of every kind are nourished. that as all uses are brought forth by the . for they are the conatus of life's outmost forces within which forces there exists. derive from use (which is like a soul) that each and every thing of the form is of some use.136 earths is ANGELIC WISDOM plain from the fadl that seeds of all kinds. are molded into forms and held together in forms both within and without. These things follow first. and in outmosts are all . n. that there are outmosts.

moulded by the sun through the atmospheres and their heat and light. by means of the coverings of the roots (which are continued around the stalks and branches). bringing that image with them. they tend to seeds which. and from these through uses to its First. The first forms are the substances and matters of which the earth consists. degrees represent creation in an image in this. natural world simply open the seeds. 311-315. which are of infinite variety . and in like manner through the fruits into is the seeds. of the sun of the spiritual world that do this. which are uses. that is. and from outmosts to firsts. 310). been said above it is plain. An image of creation displayed in forms of uses in the progress of the formation of uses from firsts to outmosts. the Lord also that the ends of the whole creation were uses. and clothing it with the forms of uses of the The heat. n. and from outmosts to firsts . that from their firsts they image proceed to their outmosts. This image of creation lies deeply hidden within all their conatus (of which see above. as was said. light. The stalks 314. and atmospheres . are their firsts. and from animal remains. that. Their firsts are seeds. because they are not visible to the eye. . which mix with earths and make the soil.CONCERNING DIVINE LOVE. keep their products in a state of expansion. out of which come the creation and formation of all uses. by a climbing up. It is only the heat. light. N. and atmospheres of the natural world contribute nothing whatever to this image of creation. they bring forth uses in forms. light. their outmosts are stalks clothed with bark and by means of the bark which is the outmost of the stalk. 315* It should be known that the heat. also in this. 137 of the mineral kingdom cannot be described. and from the continual evaporations and exhalations from these. and atmospheres of the vegetable kingdom. into the beginnings of the fruit. that the progression of the creation of the universe was from its First (which is the Lord encircled by the sun) to outmosts which are earths. that in the whole progression there lies the end From what has of producing fruit and seeds. in their minutest divisions the second forms are aggregates of these. which uses were creative ends. That vegetation is effected through the outer and inner barks and coatings. and clothe them with the matters that give . In the forms of uses of the vegetable kingdom the of creation appears in this. These forms of the mineral kingdom in three . clothed with layers of bark represent the globe clothed with earths. is known to many. the third forms come from plants that have fallen to dust.

The enjoyments of a<5ts and works are what are called the enjoyments of uses. and of charity through faith into works. for the image of creation is spiritual. 3160 In the forms of uses of the animal kingdom there is a similar image of creation. when mature. That the return is effected by means of the enjoyments of uses is very evident from the enjoyments felt in those adls and works which are from any one's love. which. a return is made to their firsts. and may stand fixed and be permanent. Will and understanding. and from outmosts of creation comes out in every single image thing there is in man for there is a like progression of love through wisdom into uses. and this body. are the firsts. and from outmosts to firsts. . In his brains there are those star-like forms called the cineritious substances these go forth fibres through the medullary substance neck into the body passing through to the outmosts body.13$ ANGELIC WISDOM is done not by any forces from their themselves are null). by means of the enjoyments of uses. consequently a like progression of the will through the understanding into acls. state after birth until the animal growth of the becomes prolific is like the reaches its state of fruit-bearing. nothing whatever towards forming this image of creation. This progression is similar to the progression of the forms of uses of the vegetable kingdom seeds are the beginnings the womb or the ovum is like the ground the state before birth is like the state of the seed in the ground while it takes root . brings forth new seeds. are the will and understanding. . is exhibited in the most purely organic forms of affeclions and thoughts in man. as was said. A like . and from outmosts returning to their firsts. This . From this parallelism it is plain that there is a likeness of creation in the forms of animals as well as in the forms of plants. which is the outmost thereof. it must be materalized. by which the natural forces are unceasNatural forces contribute ingly impelled to these services. that is. in that tree until it firsts to outmosts. in that the animal body. the : . . . but by forces from the spiritual sun. also charity and faith. in that they flow back to their first or love from there is a progression from to firsts. which they spring and thereby conjunction is effected. or the source a6ls and works are the outmosts from these. And this in own sun (which viewed an ovum. or charity and faith. But that this image may be manifest and perform use in the natural world. out of by the of the return . is formed by a seed deposited in a womb or them permanence. A like progression from firsts to outmosts. filled in with the matters of that world.

But that the progression of these is such. N. a universe. when sown and grown up. (iii. as follows The uses of all created things ascend by degrees of height to man. . 316-318. from outmosts and from outmosts to firsts. have relation man and have correspondence with them. For one seed produces a tree. (iv. in some cases thousands of them. and even of many worlds. reproduced again and again. in the course of years the whole world would be filled and if the production were still continued many worlds would be filled and this to infinity. In all forms of uses there is an image of the The image of the Infinite in these Infinite forms is plain from their conatus and power to fill the spaces of the whole world. .CONCERNING DIVINE LOVE. in an image. and this tree. : But these things will appear in still conjunction (n. shrub. firsts This has been to to all parts of In all forms of uses there is an image of man. but only affect without distinct perception. . and through man to God the Creator from whom they are (n. and multiply the thousand 318. the enjoyments of their uses returning to the source from which they sprang. On this subject see what has been declared and explained above. That all uses. 65-68). to infinity. will be seen in the following chapter. . consequently that man is. and that within this progression there is an image of creation. which. fill their own spaces and if from each seed of these there should proceed as many more. for the fibres issuing out of those forms or substances are comparatively like the atmospheres from the spiritual sun.) and the Eternal. There is a like progression of all affections and thoughts. Estimate a thousand seeds from one. which fills its own space . and conversely that the universe viewed as to uses is in image a man. 139 of fibres to their firsts is made through the blood-vessels. where the correspondence of the will and understanding with the heart and lungs will be treated of. shown above (n. 61-64). which end is that all things may return to the Creator and that there may be . or plant. The end of creation has its existence in outmosts.) 3x7. 167-172). can hardly be comprehended fully by the understanding. or plant produces seeds. which are containants of heat and light while bodily acts are like the things produced from the ground by means of atmospheres. clearer light in the following Part. which are changes and variations of state of those forms and substances. shrub. and because the enjoyments of uses do not appear as ideas in the thought. both because thousands and myriads of forces operating in act appear as a one.

from truth which they derived from the knowledge of correspondences. . twenty times. . in that there can never be a substance. or little universe. 320. and from their communication with angels of heaven for angeb of heaven know from the things which they see about them that all things of the universe. viewed as to uses. 319* By his the ancients man was called a microcosm. or thing in the created universe the same as any other. cannot come into the thought and from that into the knowledge of any one on earth from the idea of the uniall . There is a like image of the Eternal in these seeds are propagated from year to year. state. nor in the forms arising out of these. REPRESENT MAN IN AN IMAGE. forms . thus not in any of the things which fill the universe can any thing the same be produced to all eternity. and that he is kept in a living condition by its heat. is manifest in him than that he derives nourishment and bodily life from its animal and vegetable kingdoms. there is still another in varieties. the universe in its whole complex but it is not known at the present day why man was so called by the ancients. These two are standing proofs and attesting signs that all things of the universe have been created by an Infinite and Eternal God. VIEWED IN REFERENCE TO USES. viewed as to uses is. as the universe with things or macrocosm The ancients called man things thereof is a macrocosm. for no more of the universe . from representing the macrocosm. a hundred times.140 ANGELIC WISDOM by a thousand ten times. Beside these images of the Infinite and Eternal. and the propagations never cease they have not ceased from the creation of the world till now. and will not cease to eternity. in image. nor can there be to all eternity. because the created universe. But the truth that man is a microcosm. and hears and breathes by its atmospheres. . and you will see. nor in earths. for the face is the type of the mind. a man. ALL THINGS OF THE CREATED UNIVERSE. in which the most ancient people were. AND THIS PROVES THAT GOD IS MAN. a microcosm. This is plainly to be seen in the variety of faces of all human beings no one face can be found throughout the world which is the same as another. neither in atmospheres. represent man in an image. sees by its Yet these light. do not make man a microcosm. consequently not one mind. that is. or little universe.

because in the spiritual world nothing is natural but every thing is spiritual. flowers. things belonging to the mineral kingdom.CONCERNING DIVINE LOVE. . 322. it can be corroborated only by an angel who is in the spiritual world. or by some one to whom it has been granted to be in that world. groves. be seen there . and do That they are as if produced or created from not pass away. As this has been granted to me. with this difference only that things in the spiritual world are not fixed and settled like those in the natural world. and fishes of every kind thus all things pertaining to the animal kingdom. It should be known that the spiritual world is. There are also to be seen there. in Lands. N. I am able. this manner. from what I have seen there. wholly like the natural world. and have existence about the angel. and in them trees and shrubs of all kinds bearing 321* external . 321) appear to the life. woods. mountains. them is seen by their no longer appearing when the angel goes away. that all things just mentioned (n. to disclose this arcanum. hills. gardens. . for they are correspondences and because things that correspond make one with that to which they correspond they are an image representative of it. . as if produced or created from them they are about them permanently. That the universe of that world represents man in an image can be clearly seen from this. when their eyes were opened by fruit and seeds . fields. in the fields the herbs and grasses. birds. also the kinds of animals and birds Such things have existence and are changed in are changed. and about the angelic societies. 14! verse as seen in the spiritual worjd consequently. herbs. rivers. and to see the things which are there. appearance. because all these things come into existence according to the affections and consequent thoughts of the angels. also plants. plains. in the flower gardens the flowers and seeds. It has been granted me to perceive that the angels. or when the society passes to another place . also when other angels come in place of these the appearance of all things about them is changed in the parks the trees and fruits are changed. as in the natural world thus all Paradises. . This image is not seen when these things are viewed in respect to their forms. it is seen only when they are viewed in respect to uses. This is premised that it may be known that the universe of the spiritual world is wholly like the universe of the natural world. springs of water are to be seen there. beasts. Man is there as angel or spirit. 319-322. lakes. and grasses are to thus all things pertaining to the vegetable kingdom. . valleys.

and constitute that which is called same things are said of Ashur. Nearly the the church in respecl to intelligence is signified {Ezek. 13). 326. viewed from uses. and these constitute an image representative of the angel. also rivers. 325. plants. represent man in an image. the Word. it is evident why the ancients called man a microcosm. xxxi. precious stones. For they have their existence from the influx of the Lord's Divine Love and Divine Wisdom into the angel. It has there been shown also that nothing is to be found in the created universe something which has not a correspondence with man. and "fish of the sea. such as "" and cedars . such frequent mention is made of trees. and in the preceding pages wherever correspondence has been treated of. they are not perceived by angels. " birds of the air. also in work on Heaven and Hell." They are there mentioned because ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' they correspond. but the church or the men of the church. recognized and saw themselves in them. and olives. 3-9) . For such things as have been mentioned above have their existence about the angelic man. " woods . in . as substances but as uses. and by correspondence make one.' and of the beasts of the earth. and of Tyre. in respecl: to their states. to knowledges of good and truth Adam. and they saw these things from the correspondence of uses. in that they are lands. but also with his bodily organs and viscera not with these. not from the angels. xxviii. when such things are read in the Word by man. and that this proves that God is a Man. " groves. vines. 324* That Arcana this is so has been abundantly confirmed the in the Ccelestia. and before whose eyes all this is brought ." of " gardens. the wisdom and intelligence of Adam are described by the garden of Eden.142 ANGELIC WISDOM the Lord. and animals. and animals to which he gave names by all which are meant such things as were in . corresponding to their affections and thoughts. 12. man. represent a universe. not only with his affedlions and their thoughts. From this it is that in however. who is a recipient. by which the church in respecl. 323* Inasmuch as these things which have existence about the angels. From all this it can be seen that all things in the universe. and gold. Since all things of the universe have relation in an image to man. by whom is signified {Ezek. ' ' ' ' . wherein were all kinds of trees. where the church and the man of the church are treated of. are perceived instead. but from the Lord through the angels. as was said above consequently.

323-329. . but an assembly of men. God is From this they know a Man. That this is so may be seen in the work on Heaven and Hell (n. . that all things may return to God the Creator. 308) from outmost things to man. is an image of God (n. and this according to degrees (n. 47-51) that all things of the universe are recipients according to uses. and that these are uses in that order. that all things created by the . 167-172) that the Divine must necessarily be and to the Creator (n. J 327* from God . and that they are uses in that order. 58) that the universe. or empire. 307) have existence in others created by itself (n. 65-68) has existence in outmosts. forth like the creation of a universe. degree. The end of the creation of the universe clearly shows what use is. 68-103). It remains now that some things should be said in detail respecting uses. . and through man to God the Crethat the end of creation ator. By man. not alone an individual. since heaven is from that. The end of the creation of the universe is the existence of the angelic heaven and as the angelic heaven is the end. viewed from and many other things. man also or the human race is the end. also a society smaller or larger. FROM WHOM [THEY AREJ. and that there may be conjunction that things are uses so far as they have regard (n. . degree. AND RESPECT IN WHICH THEY HAVE RELATION TO MAN. which end is. and Lord are uses. DEGREE. From which it follows that all created things are mediate ends. 329. is meant. is ALL THINGS CREATED FROM THE LORD ARE USES THEY ARE USES IN THE ORDER. or that largest society. In respect to this it has been shown above: That the Creator nothing can have existence except uses that the uses of all created things ascend by degrees (n. and through man to the Lord from whom [they are]. . the whole world. 59) From all which this truth is plain. 328. kingdom. and that the created universe. uses. . . respect: in . AND THROUGH MAN TO THE LORD. and which they have relation to man. N. viewed an image of God. This makes clear what is meant by man in what follows. to whom uses have relation.CONCERNING DIVINE LOVE. and equally every society of heaven this it is that every angel is a man. from whom they are (n. 143 there that in its uses. for each of these is a man likewise in heaven the whole angelic heaven is as one man from before the Lord. as a commonwealth. .

lambs. also for and preservation of state. calves. its recreation and enjoyment. . but what is things. pulse. and milk also fowls and fish of many kinds. . which are not used by man superfluous does not do away with use. 331* ment. and these. goats. the spiritual like those things which are in the house. to be sure. pertaining to natural. his rational. civil and moral affairs. or from books. For man cannot be conjoined to the Lord unless he be spiritual. with a view to his conjunction with the Lord. it ensures continuance. its its nourish- habitation.144 ANGELIC WISDOM man. and through man respect in which they have relation to to the Lord. as fruits. his body. his spiritual. (3) for receiving what is spiritual from the Lord. protection. in like manner. cows. These others. two kingdoms . From this can be seen in what order. (i) for sustaining his body. ated for the nourishment of the body are all things of the vegetable kingdom suitable for food and drink. These three are like a house. or from intercourse with 332. its its Uses for siistaining the body relate to clothing. things perfect the rational so far as they are uses in a higher . the uses for habitation. the body like the foundation. all other created things are mediate ends. The uses creprotection and the preservation of its state. Misuse of uses is also possible. which are learned by aid of parents and teachers. grain. and herbs in the animal kingdom all things which are eaten. truth except with those who falsify it. namely. and have relation to man. the rational like the superstructure. kids. These are not mentioned because they are well known. enjoyment. end of creation is an angelic heaven and thus the human race itself. The uses created for the clothing of the body are many other products of these . as having relation to man. deand respect uses (which are the mediate ends of creation) gree. even as falsification of truth does not do away with recreation. and There are many their mere enumeration would fill pages. refer as the 33 Inasmuch out of the human race. nor can he be rational unless his body is in a sound state. or by reflection on these subjects by oneself. and are give called sciences and branches of study. as oxen. Uses for perfecting the rational are all things that instruction about the subjects above mentioned. nor can he be spiritual unless he be rational. grapes. themselves to these three things in him. economical. and conjunction with the Lord like dwelling in it. deer. but misuse does not do away with use. (2) for perfecting his rational. sheep.

recreation and enjoyment. and that a man is only as a servant and housesteward appointed over the goods of his Lord. as nourishment. . is their harvest n. they are clothed freely. habitation.CONCERNING DIVINE LOVE. and especially by applying to life what is learned. and in the Christian world. are from the Lord (as was shown in the their love and wisdom. because through man they have relation to the Lord nevertheless. Space forbids the enumeration of these uses. protection and preservation of state. and preservation of state to eternal life. . nutrition to goods of love. habitation to heaven. and books. protection to safety from infesting evils. proThe difference is that angels tection. not see this. for houses are given them nor have they any care about all these things and so far as they are rational-spiritual do they have enjoyment. by reason both of their multitude and of their varied relation to the common good. if only these are applied to the soul. but in accord with the care bestowed by them. . by doctrines and discourses from the Word. men do is . but from the preceding chapter. like men on earth. 334* That such things have been given to man to use and enjoy. . and that they are free gifts. is clearly evident from the state of angels in the heavens. These uses in their whole extent may be classified under the same heads as the uses of the body are. but in man there are no uses except from the Lord . They are nourished freely. discourses. recretion and enjoyment to felicity of life and heavenly joy. All these things are given by the Lord accord- ing to the acknowledgment that all bodily things are also from the Lord. and . 335. are things that belong to religion and to worship therefrom thus all things that teach the acknowledgment and knowledge 333* . for gar- ments are given them their dwellings are free. teachers. clothing. which are acquired in the same way as other learning. because created according to the state of see that these things. and through the Word from the Lord. and preservation of state. 145 degree. of God and truth. who have. 322) but a yearly one. 330-335. from parents. all Uses for receiving the spiritual from the Lord. they must not be said to be uses from man for the Lord's sake. inasmuch as in the Lord all uses are inone. and a spiritual. for food is given them daily . clothing to truths of wisdom. and they are permanent so far as they are applied to life. These things are called uses. N. a body. because not in accord with the state of their love and wisdom. Lord for finitely man's sake. and thus the knowledge and acknowledgment of good and eternal life. a rational.

336. By the uses specially treated of in this chapter are meant all those things which are to be seen on the earth. let with those who merely worship Him. but evil uses. but not with the former. for what is man's own. worshipped and glorified. He is supposed to love adoration. by man's acknowledging that from himself comes nothing but evil and from the Lord nothing but good from this acknowltheir children's sake. All all good things evil that have existence in a6l are called and things that have existence in a6l are also called uses. . n. 47-49. the love of parents for their children. of His love. softening of the heart and humiliation. but only from the Lord. By uses from the Lord are likewise meant all things . from hell. which is This is removed self-love. and that evil uses arose out of hell. BUT ORIGIN- ATED TOGETHER WITH HELL. and glory for His own sake. Therefore. uses . this subject. in that parents do to their children from love. because by means of them man comes into a state in which the Divine can flow in and be perceived since by means of them man puts away that which is his own. out of From all this it which flow forth adoration and worship. The essence of spiritual love is doing good to others. love for her babe. This is especially manifest in a mother's Because the Lord is to be adored.) is with those who with such He has His (See what was said above on EVIL USES WERE NOT CREATED BY THE LORD. worship. and since this is the Lord's love.146 for ANGELIC WISDOM man cannot do good from himself. while the former are called good uses. and good is what is called use. since all good things are from the Lord and all evil things hell. but those which are harmful to man are from . reception is the enjoyment no one believe that the Lord is its He . hardens the heart and shuts it up. as animals of every kind and such of these as are of use to man plants of every kind are from the Lord. that the use which the Lord performs for Himself through man is that man may be able to do good from love edgment there is . which stops influx and reception. . do His commandments. Now. it follows that none but good uses were created by the Lord. follows. not for their own sake but for . not for the sake of self but for the sake of others It is like good infinitely more is this the essence of Divine Love. but He loves these for man's sake. which are uses abode.

scorpions. fruits. 336-338. mites in a word. that perfect the rational of spiritual N. WJiat is meant by evil uses on the earth.) Both these forms receive the ability to propagate their kind and the means of propagation. with leguminous plants and shrubs of like character and in the mineral kingdom all poisonous earths.) (v. and doing this without indicating the noxious effe<5l that each kind produces would not contribute to the objecl which this work has in view. drones. From these few kingdom . great snakes. Use is employed in both senses. leaves. and all things that are good uses are in heaven. but by that destroy the spiritual. Those things that are evil uses are effected by the operation of influxfrom hell. virulent. meat. locusts. (vi. will be shown in the following order: . and cause him to receive the evil uses are meant all things and make man unable to become Those things that are harmful to man are called uses because they are of use to the evil in doing evil. By evil meant all noxious things in both the animal and 338* (i. For the sake of information a few examples will suffice In the animal kingdom there are poisonous serpents. 147 from the Lord . horned owls. There are two forms into which the operation by influx takes place. as love is when we speak of good love and evil love moreover. for to do so would merely heap up names. and evil uses from hell. spiders . . croco: diles. seeds. 336).) (vii. rational. and In the vegetable drink.) uses on earth are vegetable kingdom. for evil uses are all things that are opposite to which in the preceding n. and also are serviceable in absorbing malignities.) (iii.CONCERNING DIVINE LOVE.) (i v. there are all malignant. screech owls. wherever there are such things as correspond thereto. There is unceasing influx from the spiritual world into the natural world. (i. the vegetable and the animal. 337 That good uses are from the Lord. lice. mice. All things that are evil uses are in hell. This is done by the lowest spiritual separated from what is above it. everything that love does it calls use.) What is meant by evil uses on the earth. creatures that destroy grasses. man. moths. examples it can be seen what is meant by evil uses on earth . It is needless to enumerate all the noxious things in these kingdoms. good uses (oi paragraph. and poisonous herbs. also flies. and thus as remedies. frogs. and are harmful to beast and man. also in the mineral kingdom.) (ii. .

both of herbs and of earths in a word. 340. unless he knows that nothing whatever has existence in the natural world that does not derive its cause and therefore its origin from the spiritual world. without a knowledge of which evil uses as well as good may be attributed to the Lord. frogs. swine. locusts. He who does not know that there is a spiritual world. pions. . or as cause from the thing caused. These are wild creatures of every kind. wolves. and evil from the devil. foxes. and also hemlocks and aconites. In hell are to be seen all those that are evil uses (see just above. (iii. as serpents. 338. that they are not from the Lord is plain. and that good is from the Lord. neither did they spring from nature through her sun. crocodiles. and it may be believed that they are together from creation or they may be attributed to nature. as aniFrom this it can be seen that like mals do in rank stenches. great snakes. spiders. and not the reverse. and putrid. that all evil uses that have existence on earth are not from the Lord but from hell. but are from hell. and were not created from the beginning. these fore others. . In heaven are to be seen all those things that are good uses (of which in the preceding chapter). scor. and their origin to the sun of nature. From these two errors man cannot be delivered. something must be premised concerning heaven and hell. . that is. stercoraceous. noxious insects of many kinds and all kinds of poisons. for the And spiritual inflows into the natural. and present themselves in such forms beBecause there are such things in the hells. or that it is distinct from the natural world as what is prior is distinct from what is subsequent.) There is unceasing influx out of the spiritual world into the natural world. n. because hell is not from Him. By the spiritual world is meant both heaven and hell. from hell. owls of different kinds. tigers. rats and mice. bats. tilings in the natural world did not derive their origin from the Lord. urinous. They are said to appear there still they are not there as on earth. where they are enumerated). That they are not from nature through her sun is plain. abound in foul smells. and all Before it can be seen things that are good uses are in heaven. can have no knowledge of this influx. wherein the diabolical spirits there take delight. Such things appear in the hells to the life precisely like those on and in the earth. everything hurtful and deadly to man.148 ANGELIC WISDOM 339* (ii. cadaverous. .) All things that are evil uses are in hell. therefore nothing in hell corresponding to the evils of its inhabitants is from Him. for they are mere correspondences of lusts that swarm out of their evil loves.

It is the spiritual. where the Lord is and which is from the Lord. nearly all the dust was turned into minute insects. the tool acting only as it is moved. also that the same things exist in the spiritual world as in the natural world. crocodiles. that in the space of a half yard. is. not knowing that no power is implanted in nature. in herself. That cadaverous and putrid matters are in accord . This law will be set forth in the Angelic Wisdom concerning the Divine Providence. deriving its origin from the sun where the Lord is. such herbs and . and through that world they have continuous existence. scorpions. exhibiting the marvels that exist in both. it can now be seen that vegetables and animals have had their existence only from the Lord through that world. and that the spiritual is what impels nature to act. things . and that the spiritual is from the spiritual sun. by the same law of permission whereby evils themselves from hell flow into men. since nature. putrid. also that noxious insects bogs. 341* (iv. then in the sense that God had origin to nature implanted in nature from the beginning a power to produce such things. rancid.) Those things that are evil tises are effected by the operation of influx from hell. that produces the forms of vegetables and animals. 149 why those who . that The things that correspond to evil uses. That this is so will be abundantly corroborated in the next chapter. excrementitious. are cadaverous. Noxious things are produced on earth through influx from hell. I once observed in my garden. This is N. and so forth. basilisks. for instance. and proceeding to the outmosts of nature. and noxious vermin walk the earth in armies. like things of larger size. fetid fill Every one knows that swamps. that they may become fixed and enduring. wherever there are such things as correspond thereto. as serpents. and contributes no more to the the reason . and consume its herbs to the very roots. rats. and filling the forms with matters from the earth. stagnant ponds. as what is living impels what is dead. are full of such the atmosphere in clouds. 13 dead. stercoraceous. and urinous matters consequently. for when it was stirred with a stick.CONCERNING DIVINE LOVE. to hurtful plants and noxious animals. in places where these are. to the work of a mechanic. production of these things than a tool does. they rose in clouds. dung. 339-341. such animalcules spring forth as are mentioned above and in the torrid zone. Thus there is unceasing influx from the spiritual world into the natural. But because it is now known that there is a spiritual world.have written on the origin of and animals have been compelled to ascribe that vegetables or if to God. .

The very dust there is of the same poisonous From this it nature. and such as are also induce fainting. and so on. receives organs of generation and means of propagation (see . is opposed to all observation. along with its minute viscera. say that the odors. But all these hells are covered over. are what give the initiative to such things. and upon plants in plants there are lice and grubs which are accordant with them. 34-2* It now becomes a matter of inquiry whether such things spring from eggs conveyed to the spot by means of air. they . in stones. is evident that there are such noxious insects wherever there are such stenches. and woods. the kernels of excite vomiting and nuts. and exhalations emitted from plants. . may be concluded from this. wherefore it is there called damned dust. fermenting wines. some stercoraceous. or rain. . because the two correspond. with no oviform matters sufficient to account for them also such as devour meadows and lawns. too. 347). For when they are opened a very little. in wood. that like stenches and fumes exist in the hells. Of flying insecls. hells.3* That the hells mentioned above have not only communication but conjunction with such things on earth. is evident from mere observation and is still more clearly seen from the cause. and ponds. some urinous. they are afterwards propagated either by eggs or offshoots. there are such as appear in houses. These who have come forth. that the hells are not distant from men. fact heretofore unknown In agreement with these phenomena is the that there are like things also in the 34. and facts of observation support those pestilential air. fields. For worms spring forth in minute seeds. That when they in filthy waters. does not disprove their immediate generation since every living creature of the kind. and even from leaves. which happens when novitiate devils enter. and that the two are homogeneous. That these noxious animacules and insects mentioned above are hatched from eggs which have been carried to the spot. effluvia.150 ANGELIC WISDOM with these noxious and useless animacules. Those hells are therefore named accordingly some are called cadaverous. earths. and in some hot localities fill and infest the air besides those that swim and fly unseen . and cause headache. where such animalcules are likewise to be seen. n. that those vapors may not escape from them. or whether they spring from the damp and stenches themselves. . or which have lain hidden everywhere in the ground since creation. which is. which arise in like manner in summer. or water oozing through the soil. below.

and consequent thoughts. meet with homogeneous or corresponding things on earth. which in themselves are spiritual. He knew indeed that it was nothing but an affection of some angel represented outside of the angel as a bird. in regard to his are contiguous to the earth they affections and lusts. The former ascribed them to nature. . I heard two presidents of the English Royal Society. this came to pass. are correspondences either of affections or of lusts. and as such things as are on the earth are also in the heavens and hells. in its minutest parts. which are good or evil uses. are within those who are evil for man. is discussion. He held it in his hand. but is where there corresponding affection. added that had he known what he now knew of the spiritual . 344. and declared that there was no difference. because the spiritual world is not in space. that they are produced solely by what flows into the natural world out of the spiritual world. The hells are about men. 342-345. for things they have existence there in accordance with these. and thus fixed. and that it And would vanish or cease with the affection that produced it. it follows that influx therefrom directly produces such when the conditions are favorable. If that bird. and therefore contiguous to the earth. and contended that nature was endowed from creation with a power and force to produce such effects by means of the sun's heat. is in the midst either of angels of heaven or of spirits of hell . N.CONCERNING DIVINE LOVE. Moreover. it would be a lasting bird. that appear in the spiritual world. were to be infilled. All things. within every thing spiritual there is a conatus to clothe itself with a body. in fact. The other maintained that this force To settle the is in nature unceasingly from God the Creator. like the birds on the earth and that it is the same with such To this he things as are from hell. and about productions from them on the earth. consequently when affections or lusts. he said. a beautiful bird appeared to Sir Hans Sloane. and the material that furnishes a body. . 15! thus but are about them. and he was asked to examine it to see whether it differed in the smallest particular from a similar bird on earth. yea. with corresponding matters from the earth. Sir Hans Sloane and Martin Folkes. By this experience Sir Hans Sloane was convinced that nature contributes nothing whatever to the production of vegetables and animals. conversing together in the spiritual world about the existence of seeds and eggs. there are present both the spiritual that furnishes a soul. examined it. whether in heaven or in hell. . and in regard to his actions springing from them.

he would have ascribed to nature no more than this. which is from God. or in earths. That influx takes place. evil uses mentioned above are effected on the earth by this lowest spiritual separated from what is above it. in men only it cannot be so separated parts. (vi. he becomes natural that if man becomes natural only. in fixing the things which flow in unceasingly into nature. 345. and the natural from creation. . From all this it is evident that the lowest spiritual. . from the locusts. the vegetable and the animal form. . and look to hell. that it serves the spiritual. the flocks and herds misThe same may be inferred carried. and is separated in such men as hell conThis lowest spiritual can separate itself from its higher sists of. he becomes but if only the natural degree which is the lowest and spiritual outmost is opened. 34. called the animal and the vegetable kingdoms. may be shown by the state . and so far he becomes evil. there are only two universal forms produced out of the earth is known from the two kingdoms of nature. the earth yielded its increase. . the children of Israel lived according to the commandments. likewise the flocks and herds but when they lived contrary to the precepts of the Law. Thus the subjects of the animal kingdom have organs of sense and organs of motion and members and viscera which are actuated by brains. can be separated from its higher parts. From which it follows that these in the beasts.) This is effected by the lowest spiritual separated from what is above it. as described in the Word . And all the departments of either kingdom are known to possess many things in common. . . thus from hell. the ground was barren. so far he does not love celestial and spiritual things. and does not look to God.) There are two forms into which the operation by . and lice in Egypt. . and wild beasts broke in. That the noxious things on the earth originate with man. that so far as he loves these. (v. which is called the spiritual. . the spiritthat these three degrees are in man ual.152 ANGELIC WISDOM world. he loves only corporeal and worldly things and. man becomes celestial the spiritual degree which is the middle is opened. such as it is in those who are in hell.natural. consequently from birth that they are opened that if the celestial degree which is according to man's life if the highest and inmost is opened. of the land of Canaan. and as it is said. which are called the celestial. It was shown in Part Third that the spiritual flows down from its sun even to the outmosts of nature through three degrees.6. accursed instead of harvests it yielded thorns and briars. frogs. for when .

by continuity. In all products of the earth. with means ofpropagation. as light to shade. and imperfect the perfect are fruit trees. leaves. mules. while animals derive from the spiritual out of which they spring that they are affections and appetites. N. and not from the influx and operation of nature out of her sun from this they derive nothing except their fixation. derive their origin from the spiritual in the outmost man alone from all three degree. All animals. less perfect. 313-318). as being the lowest of that degree. branches. But vegetables derive from the spiritual out of which they spring that they are uses. animal kingdom through seeds in the egg. From which it can be seen that although the more imperfect and the noxious animals and vege. there are therefore perfect. also that the image of the infinite and the eternal is manifest in the capacity of all these for infinite and eternal propagation. which is called the natural the celestial. perfect are birds . as was said above. and natural. can look nowhere else than towards the earth and to food the there. while it exists. Both the animal and the vege- kingdoms. height or discrete degree decreases from its perfection to its imtable their origin . oxen. the less perfect are vines and shrubs. so do animals . perfection. endowed with means of propagation this . (vii. since they shade. and also an image of the infinite and the eternal live . . As each degree of degrees. derive from the spiritual influx and operation out of the sun of heaven where the Lord is. the perfect. and to their own kind for the sake of propagation soul of all these is natural affection and appetite. . and seeds. are as it were in Yet animals. as was said above. great and small. flowers. less perfect. horses. perfect animals are elephants. either to the vegetable or to the animal kingdom.) Each of these forms is endowed. spiritual. camels. only from the lowest spiritual degree.CONCERNING DIVINE LOVE. as was said above. 153 and lungs. and an image of man. . and the imperfect are fish and shell-fish . and bring forth stem. . or in the womb. The subjects of the vegetable kingdom comprise. there is an image of creation. They are all. while the former are in light. 345~347. and imperfect animals. fruits. which pertain. which is called the natural. in like manner. these. 347. and the imperfect are grasses. as regards the production of their forms. hearts. therethe subjects of the fore. and others which are of the herd or the flock the less . sheep. The goats. So the subjects of the vegetable kingdom send down a root into the ground. was shown above (n. or and the subjects of the vegetable kingdom by spawning through seeds in the ground.

and extinguish the light. dungand dead bodies turn the heat of the sun into stenches. BUT THAT THE DIVINE OUT OF ITSELF. and being now persons likewise speak from do not ascribe such effects to . place because recipient subjects turn all things that inflow into such things as are in agreement with their own forms. but that hell produces THE VISIBLE THINGS IN THE CREATED UNIVERSE BEAR WITNESS THAT NATURE HAS PRODUCED AND DOES PRODUCE NOTHING. are from a spiritual origin. From all this it can be seen that even evil uses are from the changed in hell into evil Lord has not created and spiritual sun.154 ANGELIC WISDOM tables originate through immediate influx out of hell. but that good uses are uses. which are the This took very opposite of the goods and truths sent down. and in doing so. yet afterwards they are propagated mediately by seeds. Speaking the sun by heat and . gardens. therefore. . and that these same. such appearances. That all uses. rising and setting. hatches worms from eggs. the sun. and causing at this or that altitude. because they are not thinking about the matter as there are those who speak of the sun as 349. from appearances. may be illustrated by this experience. Those who speak from appearances only may speak in this way without ascribing these things to nature. and makes prolific the beasts of the earth and the fowls of the air and even gives life to man. But those who confirm themselves in the idea that the sun produces the things that appear upon the earth days and years. or grafts consequently. hells. were there turned into evils and falsities. men in general say that light produces whatever is to be seen in also that the sun by its heat fields. and forests plains. just as the white light of the sun is turned into ugly colors or into black in those objects whose substances are interiorly of such a form as to suffocate hills. I have heard that goods and truths have been sent down through the heavens by the Lord to the . PRODUCES ALL THINGS. eggs. 348. thus from the sun where the Lord is. both good and evil. because they are not thinking of the sun's fixity or the earth's revolution. It is evident. the one position does not annul the other. does not create any except good uses. . AND THROUGH THE SPIRITUAL WORLD. and stagnant ponds. that the evil uses. received by degrees to the lowest depths.

Consequently. and that the devil is either man's evil. for such falsity coheres with evil. 348-351. or. end by ascribing all things to nature. and can therefore have no other idea than that the spiritual is a purer natural 350* certain visible things to nature. 351.CONCERNING DIVINE LOVE. because all sin is against the Divine. because they might have confirmed themselves in favor of the Divine. atheists. and this they have separated. or in some undetermined somewhere till the day of judgment and other like fancies induced by ignorance of the spiritual world and . since they are in bonds to hell. For these two reasons those are excusable who believe that nature produces the visible world by a power implanted in her by creation. those who have confirmed themselves in favor of nature to such an extent as to separate the Divine from nature. that he is in the air or the abyss also that the souls of men. even the creation of the universe. or even of its presence with man. consequently. . Secondly. but this they say from fear of losing their good name and by God the Creator they still mean nature. and some mean the innermost of nature. and thus how confound the two. First. after death when they become spirits. if an aclual existence. thus with hell. because they are unable to see the Divine could produce everything that appears on the earth. after death. that angels are in the ether or in the stars . Ignorance excuses. neither of influx therefrom. its sun. N. but does not remove. 155 by means of its heat and light. they are excusable. because they have no knowledge of the sun of heaven. or of the spiritual world state. and then the divine things taught by the church are regarded as of no account. for . Those who believe in a Divine operation in all the . . But those who have made themselves atheists by confirmations in favor of nature are not excusable. created nature and endowed her with the power of producing such things. regard nothing as sin. while they are afraid to confirm themselves in such an idea. There are some who are excusable for ascribing two reasons. and thus have rejected it and those who in spirit regard nothing as sin. and become natuThese may continue to say that ralists and. where the Lord and its is. falsity which has been confirmed. are either in the interior of the earth. at last. and make God and nature one. and form a material conception of God. God . lest they ascribe the evil things also to God. where there are not only good things but also evil things. rush into wickednesses which are in accord with the lusts to which they have given rein.

knowledge. or is able empower to fashion these wonderful things in plants. or that it is able to heat and light to effect these results. it is such as to fill any one with astonishment who thinks deeply. as in the visible. For those who confirm themselves in favor of the Divine give wonders which are displayed in the production both of vegetables and animals. from God. or the process by which attention to the . And if one observes the living form. how out of a little seed cast into the ground there goes forth a root. taste. but they merely perceive that they exist. even in the invisible. That even the commonest insects enjoy such organisms is shown in works on their anatomy. and fruits in succession. Can any reasonable person think has this that the sun. Those who ascribe everything to nature. and branches. in his Biblia Natures. In the production of vegetables. Those who acknowledge the Divine also see and think this. attention to the wonders which are displayed in the produftion eggs. . and touch and of motion which are muscles. which draws all its ideas from the lumen which is proper to the bodily senses and which confirms their illusions saying. flowers. more fully. it is to renew is itself. . and say that nature produces them. They say this because they have turned their minds away from thinking Swammerdam. with everything requisite till it is hatched. and especially by of animals. and by means of the root a stem. until it becomes a bird or flying animal of the same form as its parent. even to new seeds just as if the seed knew the order of succession. which pure fire. see all these things. smell. as fully as others confirm themselves in favor of nature. . which are set in action by brains. and to contemAny man of elevated reason who sees and weighs plate use? these things. there are the organs of sense. must conclude that they come from Him who has its wisdom. namely. for they fly and walk also organs viscera surrounding the heart and lungs. yea.. for instance. also with everything pertaining to its subsequent development. hearing. in its as. seeing that in the minutest as in the largest living creatures. in reference to . sight. but those who do not acknowledge the Divine do not see or think this because they do not wish to thus they sink their rational into the sensual. Do you not see the sun effecting these things by its heat and light? What is a thing that you do not see? Is it anything? Those who confirm themselves in favor of the Divine give infinite . how the chick seed or beginning lies hidden therein.156 details ANGELIC WISDOM of nature. leaves. are able by many things they see in nature to confirm themselves in favor of the Divine. that is.

and this having elapsed. and not above nature. is pure fire. : . and bring forth a family to perpetuate their kind. and is accordingly furnished with fibres and vessels. about the Divine . 353. and if he will. 352. can say from his heart. with innumerable eye particulars in each. organs are woven out of the purest substances in nature. still less spiritually they think sensually and materially . appear to it as an obscure speck. and brains in . in being able to understand. cherish them under their wings. with a minute also that these heart. lay eggs therein. Those who have averted themselves from thinking about the Divine when observing the wonderful things in nature. how each species knows food and where to find it. it is clear how dulled their minds are. consequently its rays of thus he may conclude that light are wholly dead such things are from the influx of Divine Wisdom into the outmosts of nature. skilfully build nests. 157 and those who have done this are unable. They differ from beasts only when they . recognizes its kind by sound and sight. have knowledge of the sexual its . from which nature derives its origin and essence. relation. 352. perform the same offices. see the wonderful things in nature.CONCERNING DIVINE LOVE. love them most tenderly. as when he observes the birds of the air. and which among other kinds are its friends and which its enemies how also they mate. bring forth their young. 353 Any one wno chooses may confirm himself in favor of the Divine from things seen in nature. and whoever thinks about God with reference to life does so confirm himself. if they choose. know the period of incubation. viscera. and who thereby become sensual. N. pulmonary tubes. to think rationally. and therefore what darkness they are in concerning spiritual things. Any one who is willing to reflecl on the Divine influx through the spiritual world into the natural can see such influx in these things. just as those do who are in hell. Since the sight of the is so gross that many such creatures. having the power to think rationally. and yet those who are sensual think and judge by that sight. their tissues corresponding to that somewhat of life by which their minutest parts are separately moved. sit upon these. bring food in their bills and feed them. for this sun. and therefore to think otherwise. and then they think in nature from nature. do not reflect that the sight of the eye is so gross as to see many little insects as an obscure speck. until they can a<5l for themselves. when yet each one of these is organized to feel and to move. Such knowledges cannot flow into these creatures out of the sun through its rays of light. that is.

flies away in quest of a home for itself. They also set over them a mistress as queen. it is driven from the hive. and at length butterand having undergone this metamorphosis. and there becoming flies its chrysalises. and putting themselves as it were into a womb in order to be born again. . nourished meanwhile with pleasant and sweet food from flowers. nymphs. and to build cells like little honey houses. aurelias. and for this 354* Any one may confirm from purpose creeping into corners. she goes attended by her guards from cell to cell. Who that confirms himself in favor of the Divine from things seen in nature can help seeing an image of man's earthly state in these as larvae. as if they had foresight and of it. and set them in the form of a city. kind been decked with beautiful wings. they ascend into the heaven. from which a new progeny springs forth for them. and each after . when he sees larvae. and laden with these fly back in a direct line to the hive thus providing themselves with food and : . 355* Any one may confirm himself in favor of the Divine from things seen in nature by giving attention to what is known about bees that they know how to colle<5l wax and suck from herbs and flowers. When this progeny becomes mature enough to do the same. . form marriage unions. from the delight of some impulse. knowledge out of whom a posterity may be propagated and for her they build a sort of a palace over themselves with guards around it and when her time of bringing forth is at hand. and there disport themselves joyfully. Moreover. with streets through which to come in and go out that they scent at long distances the flowers and herbs from which they collect wax for their houses and honey for food.158 ANGELIC WISDOM himself in favor of the Divine things seen in nature. The expelled swarm first collects. but because in heart they have rejected the heavenly state of man they call them merely air as into their natural instincts. desiring and longing to change their terrestial state to a likeness of the heavenly state. caterpillars. and provide for themselves a posterity. and lays her eggs. habitation for the coming . which the crowd of followers smear over to protect them from the air. and in them as butterflies an image of the heavenly state ? Those who confirm themselves in favor of nature see the same things. lay eggs. winter. to preserve its integrity. in the autumn the useless drones are led out and are deprived of their wings to prevent their returning and consuming the food for which they have not From all this it labored: not to mention other particulars. and then in a close body. .

These and many other things are manifest proofs that the Lord. I could not and cannot. . such things have been proofs to me of an influx of the spiritual into the natural. For having now observed that influx perceptibly and sensibly for about nineteen years continually. or spiritual truth. How marvelous that animals. from queens and kings to maid-servants and men-servants. can so give order and form to the universe. in common with a government which vies with and resembles the government oi heaven ? From these things and others very similar to them in the brute creation. 354-357. from the visible things of the world. and clothing from the same? so insignificant a creature as the silk-worm should clothe in silk and splendidly adorn both women and men.CONCERNING DIVINE LOVE. 357. Can any man of unimpaired reason fail to see that these doings of the bees are not from the natural world ? What has that sun. else or what else . the spiritual man sees in them spiritual things and the natural man natural things. and even like that of angels in heaven. N. whether you can think analytically concerning any form of government. 356* Can anything natural regard use as an end and dispose uses into series and forms? No one can do this unless he be wise and no one but God. a form of government similar to that among men on earth. and that insignificant insects like the bees should supply wax for the candles by which temples and palaces are made brilliant. thus each according to his character. or any civil law. To this must be added that those who have confirmed themselves in favor of nature. 159 appears that bees. or moral virtue. until they have become atheists. I speak from proof. thus of an influx from the Lord's Divine Wis- dom. while the confessor and worshipper of God confirms himself from the same things in favor of the Divine for . As for myself. that is. the confessor and worshipper of nature confirms himself in favor of nature. Conskler. of the spiritual world into the natural world. but closed above. produces from Himself all things that come into existence in nature. have from influx from the spiritual world. through the spiritual world. unless the Divine out of His wisdom flows in through the spiritual world? For myself. Who can foresee and provide all things needful for the food and food from the fruits of the earth and from clothing of man. whose wisdom is infinite. have been seen by me in the spiritual world and in the spiritual light their understanding appeared open below. because in . moreover. because of their use to the human race. from which nature springs.

in some was black like Therefore let every one soot.l6o ANGELIC WISDOM thought they had looked downward toward the earth. beware of confirmations in favor of nature let him confirm himself in favor of the Divine. : . and not upward toward heaven. for there is no lack of means. appeared something like a veil which in some flashed with hellish fire. which is the bottom of the understanding. Above their sensual. . and in some livid like a corpse.

and wisdom is the existere of life therefrom. love is the esse ' ' likeness ' ' . is known also from the Word for which reason it is customary for preachers to declare that men ought to prepare themselves to receive God. and also the creation of the universe. N. after His likeness." By "image of God" is there meant the Divine Wisdom. for in wisdom love presents itself to be seen and recognized. 359. 4-6). something shall now be of God the Divine Love since wisdom is nothing but an image of love. and preach. and by Creator. after His likeness. 26) that man was created "in the image of God.CONCERNING DIVINE LOVE. and because it is seen and recognized in wisdom. ARE CREATED AND FORMED BY THE LORD IN MAN. and wisdom in their beauty. and some more freely respecting the Holy Spirit. cannot be an image of God. . l6l TWO RECEPTACLES AND HABITATIONS FOR HlMSELF. who is the Lord from eternity. since love from within shines forth in their faces. Moreover. follows from what has been shown above (n. In angels the likeness and image of God clearly appear. wisdom is an image of it. 358. The Divine Love and Divine Wisdom of God the said of the creation of man. THE WlLL FOR HlS DlVINE LOVE. 358. unless God is in him and is his life from the inmost. AND THE UNDERSTANDING FOR HlS DlVINE WISDOM. and be in their hearts. i. I have seen and know. speak. CALLED WILL AND UNDERSTANDING. The devout man says the same in their 359. which they believe to be in them when they are in holy zeal. That God is in man and that He makes His abode with him. that God alone is life. and beauty is a form of their love. We read (in Gen. and from that zeal they think. that they may be His dwelling-place. and not a God who is a person by his prayers. of life. and that men and angels are recipients of life from Him. That the Holy Spirit is the Lord. have been treated of. That God is in man and is his life from the inmost. that He may enter into them. Man .

and that they are distinct from each other. 23). but that a man whose life is bad is condemned? Also that one whose life is goodwill enter the society of angels. and that from these two man has all his life. so also in chap. 5 and chap. because his thought then acts in common with the sensual. that is. Yet when he thinks about the will and the understanding he does not make them two and distinguish them. .l62 ANGELIC WISDOM Himself. but does not understand clearly I while that one's understanding is good. will be seen what follows. it is necessary. That these two are the Lord's in . and speak like a man ? Also that one who from justice does what is just and from what is common But if one lapses from right does right. is known and is not known in the world. but his will is not like the man whose understanding and will are both good but I do not like him whose understanding is good and his will bad. that He should create and form in man receptacles and abodes for Himself. . will and understanding. 361. 4. and of wisdom the understanding. has a conscience? and submits these things to thought. female sex. has been shown in The Doftrine of the New Jerusalem concerning the Lord (n. This is common with the It is . When writing he apprehends still less that will and understanding are two distinct things. hear. and because the Lord is Divine Love and Divine these two essentially are Himself. he perception. "In that day ye shall know that ye are in Me. in known by common perception. because his thought then acts in common with the bodily sight. and will there see. and may himself say to another. That every man has these two. man. the one for love and the other for wisdom. These receptacles and abodes in man are called will and understanding the receptacle and abode of love is called the will. : . but it is not known by thought and still less by thought when written out. xv. with what is the man's own. for who does not know by common perception that the will and the understanding are two distinct things in man? Every one perceives this when he hears it stated. xvii. but cannot write well. This man means well. you" (John xiv. It is the same with many other known by everyone from common perception life Is things. 51-53). as love and wisdom are distinct. but confounds them. in order that He may abide in man and give life to man. 360* Now Wisdom. For the Lord declares. that a man it not whose is good is saved. and I in 20. From this it is that some can think and speak well.

) Such as life is in its first principles. IN THE WHOLE AND IN EVERY PART OF THEM. WHICH ARE THE RECEPTACLES OF LOVE AND WISDOM. and will and understanding therefrom. such it is in the whole and in every part. . N. or that the soul can see. WlLL AND UNDERSTANDING. and the understanding of wisdom. and in its derivatives in the body. Such as the love is. and he will see it tell him further that . 163 know what like conscience and speak a man . 362* This shall be shown in the following order (i. or that the good of life is any- And thing except giving to the poor. . but from principles or from ideas obtained from the world through sight. 360-362. have weakened and obscured. and he will see it tell him that God dwells with man in love and in wisdom. and by words of sound but of no substance.) (iv. By means of first principles life is in the whole front every part. have destroyed their common perception while the simple see more clearly what is good and true than those who think themselves their superiors in wisdom. is.) (v. but thought separated from common perception flows into imagination from the sight and from what is man's own. yea. AND THEREFROM IN THE BODY. . But say the same the will is . ARE IN THE BRAINS. This com. You may observe that this is so. consequently such is the man.CONCERNING DIVINE LOVE. such is the wisdom.) Lave and wisdom. write about these things. mon perception comes by influx from heaven. and in every part from the whole. and he will not see. and he will see it tell him that from God and in God we are and live and are moved. and he will see it ask him what conscience is. Then consider which is the wiser. and he will tell you. (iii. the receptacle of love. and descends into thought even to sight. For this reason many of the learned who have thought much. who has not thought from com- mon perception. make the very life of man. and explain it a little. and especially who have written much. IN THE WHOLE AND IN EVERY PART OF IT. The life of man in its first principles is in the brains. Tell some truth to any one that is in common perception. does not hear. .) : (ii. and he will see it tell him that God is Love itself and Wisdom itself. you confirm if from thought you them by appearances and fallacies. things to one of the learned.

can be seen also from this. : but it is . is from these two which go forth from That love and wisdom from the Lord is the Lord as a sun. Scarcely any one knows what life is. but they are designated from the more prominent and nearer of the two. therefore. 364* Everyone sees that the understanding is a receptacle of wisdom. . From this it is evident that in man life is nothing else than love and wisdom. It is according to appearance that the eye sees the understanding that sees through the eye conseis predicated also of the understanding. such as affections. conclusion. such as consent. It is known that heat and light go forth from the sun. The quently seeing appearance is that the ear hears but it is the understanding that hears through the ear consequently hearing is predicated also of attention and giving heed. and that all things in the universe are recipients. It so seems because it is not known that God alone is life. thought. received other . and stupid as wisdom recedes from him. The ing are predicated also of perception. ception. : . pertain to both. hearing. desires. which pertain to the underThe appearance is that the nose smells. reflection. of which no distinct idea is possible. and will and understanding life of man. appetites. and the standing. -make the very . When one thinks about life. those of sight. that man grows torpid as love recedes from him. recollection. and their pleasures and enjoyments and there are many things pertaining to wisdom. with their enjoyments and besides others. So do heat and the heat going light go forth from the sun where the Lord is forth therefrom is love. sources of all these are love and wisdom from which it can be seen that these two make the life of man. and that there is life in man in the degree in which he receives these.164 ANGELIC WISDOM Love and wisdom. and that His life is Divine Love and Divine Wisdom. smell. in fact. Life.) therefrom. and touch. 363. it seems as though it were an airy something. and determination to action . being intent upon something. such as pertinct. but few see that the will is a receptacle of love. All. and there are many pertaining to both love and wisdom. tongue tastes but it is the understanding that smells and also pleasures. and the light wisdom (as shown in Part Second). tastes virtue of . (i. and grow warm and bright in the degree in which they receive. : its perception therefore smelling and tastby So in other cases. and that were they to recede altogether he would become exlife There are many things pertaining to love which have names because they are derivatives. From these two are derived ultimately sensations. . taste.

(6.) From man's formation in the womb. and derive therefrom their sensitive and active life. (7. ) Since the head is above and the body below according to order for the higher to act upon the lower. and that thoughts. the power of thought is weakened and sometimes the mind becomes deranged. By life in first principles meant will and understanding. since the brain or head is first developed. and not the reverse. . which are of wisdom. and taste.) The its and in means in its firsts. (ii. and thus passes over and affection is not . sight. and that none ascend from the body through the neck to the brains. Still it is evident that love is from the will. 363-365. are imaged forth in the face. which is called the face. there life is in its first prinWill any one venture to deny that life has its ciples or firsts.) Since all the external senses of the body. smell. which is hardly noticed. and in derivatives means in what is brought is in in first principles or firsts of life (i. origin where the fibres have their origin ? . first goes forth as affection. 365. perceived except by something pleasant in thinking.) Since if the brain is injured in the womb or by a wound or by disease.) From the feeling itself. the universal sense. and communicate immediately through fibres with the brains. with touch. and does not will what he does not love. in passing over into the wisdom of the understanding.) It is from this that affections. that he thinks perceives. draws in as it were the sight of the eye. These two are what are their first principles in the brain. and it is (3. And where the fibres are in their first principles or firsts. since man exerts his mind and thinks. forth and formed from its firsts. for the reason that every one wills what he loves. when he He in the brain. This N. are revealed in the sparkle of the eyes. 165 is because the will does not act at all by itself. and even speech.CONCERNING DIVINE LOVE. and in their derivatives the body. speaking. (2. (4.) Anatomy teaches that all fibres descend from the brains through the neck into the body. and acting. are in the front part of the head. It is evident that the are in the brains : is in the life of man in its first principles In first principles derivatives in the body. or by excessive application. which are of love. brains. hearing. but only through the understanding also because the love of the will. and continues for some time larger than the body. . especially inside the forehead and somewhat above it. and perceives the mental process to be within. (5. contracts the forehead.

it shall now be told where in the brains these first principles are. The medullary or fibrillary substance everywhere begins in and proceeds from the cortical out of it nerves arise. ciples. which also are countless. and Ask any one resides or . and he will say. . and ask him where affection and its thought are in their firsts. (iii. .) of common perception where his thought where he thinks. which appear as glands. The multitude of these glands may also be compared to the multi- tude of angelic societies in the heavens. and how they become derivative. These first principles. or that he does not know. . This cortical or glandular substance constitutes the surface of the cerebrum. The cause of this ignorance may be seen above (n. descend to the organs of sense in the face. and from them all things of the body. and you will be convinced. whether they are not in the brain ? and he will answer. the stars and bearing their heat and light to the earth. and also the surface of the corpora striata. medullary substance of innumerable fibre-like. and the middle of the spinal marrow. from which proceeds the medulla oblongata. and form them. it also constitutes the middle of the cerebellum. that cortical substance consists of innumerable gland-like forms. they are also their first prinFrom these.) Such as life is in its first principles. but must go forth from first principles. are almost countless may be compared to the multitude of stars in the universe and the multitude of fibrils coming out of them may be compared to the multitude of rays going forth from is. That this . Consult any one skilled in the science of anatomy. They who know these things. In the head. and that fibres cannot go forth from themselves. Now as these glands are heads of fibrils. called cortical substance and medullary substance. and to the organs of motion in the body. such it is in the whole and in every part.1 6 ANGELIC WISDOM (8. when formed. their multitude . gradually bundling themselves into nerves. 366. fibres begin and thereupon go forth. That this may be perceived. either from the study of anatomical science or from the testimony of those who are skilled in the science. true is proved by dissection. Then appeal to some one who has assigned the seat of the soul to some gland or to the heart or somewhere else. forms. No. Anatomy clearly shows where in the brains these first principles are it teaches that there are two brains that these are continued from the head into the spinal column that they consist of two substances. These bundles or nerves. 361). . can see that the is principles of life are in the same place as the beginnings of the fibres. that first beginnings.

as is evifirst principles in the brains. and in every part from the whole. It is the same with every thing that has form. is . and the understanding of wisdom. and the parts or individuals have permanent existence from the community. This is because the whole. is in derivatives such it is in the things arising therefrom in the body. such it or such as it is in its firsts in the brains. appearance of being wise . so manifold that its varieties are limitless as can be seen from the human race on the earth and in the There is no man or angel so like another that there heavens. . Love It is . flow down from the angelic societies like rays. giving man the is is no difference. (iv. what distinguishes for every man supposed that wisdom distinguishes but wisdom is from love it is the form of love love is the In esse of life. and wisdom is the existere of life from that esse. such are the will and understanding. conseFor such as the love and wisdom are. 167 and. . and like a heaven in least form (as has been frequently declared and shown above). his own love. the whole has existence it to be a part in the whole. as has been shown above and these two make the man and his character. quently such is the -man. 368* (v. Love is manifold. N. 366) consequently. the world it is believed that the understanding makes the man but this is believed because the understanding can be elevated. is originally made up of nothing but fibres proceeding from their It has no other origin. For the same order prevails there as in a state. as was shown above. the community has its existence from the indior kingdom viduals which are its parts. thereby conjunction. and the parts have permanent existence from That there is such reciprocal communion. . . . because the whole dispenses to each part its task and needs. especially in man.'CONCERNING DIVINE LOVE. . yet so much of the understanding as . are in the same order as the glands and the multitude of fibrils going out from these glands may be compared to the spiritual truths and goods which in like manner . I have been told. . into the light of heaven. and the whole. suck is the wisdom. commonwealth. from the parts. From this it is that man is like a universe. .) By means of first principles life is in the whole from every part. the whole is from every part and by means of these first principles life is in every part from the whole. thereby making In a word. 367. which is the brain and the body together.) Such as the love is. dent from what has been shown just above (n. since the will is the receptacle of love. 366-368. is clear from many things in the body. . From all which it can now be seen that such as life is in first principles.

This is peculiar to that world. and so happens because their bodies make one with their minds. in this world it either in time passes away or lingers in the mere borders of the memory as something ready to drop off. no more of it remaining than is in accord Inasmuch as love makes the life with the spirit's own love. but the angels beautiful in features and body. that is to say. that man is such as his reigning love is. and he who casts his mind down to hell is wholly cast down thither consequently the whole man. are arranged according to affections derived from love. but in accordance with loves opposite to the heavenly loves. and that the body is the mind's external. thus not wholly.168 ANGELIC WISDOM transcends. from the love of knowing and being wise. all societies of heaven. But it has been made known to me by much experience in the spiritual world. For so much of the understanding as transcends is. Consequently. which are receptacles of love and wisdom. comes either into heaven or into hell. indeed. and that they are thus one and not two. although it appears to be man's and therefore to determine man's character. their derivatives cannot be different . is a matter of angelic wisdom. but only in respec~l to his mind and disposition. are things constructed by means of fibres out of first prinHowsoever ciples. The reason is evident from what has been said above. It is the same in the hells and their societies. these first principles may be. . is not of the love. . From all this it can be seen that such as the love is such is the wisdom. and no society nor any angel in a society according to anything of the understanding separate from love. but not at the same time from the love of applying to life what man knows and is wise in. For all in the angels the spiritual world are forms of their own love forms of heavenly love. indeed. of man. that all things of the body are derivatives. That the mind of man is a man because God is a Man. from things primary in the head to outmosts in the body. and angels in societies. is only an appearance. that man from head to foot. that is. Moreover. therefore wherever first principles cannot be separated. and if violently assailed they wholly disappear. in conformity to his life's love. and thus the man himself. which feels and a<5ts. is such as his love is. and this reason he who raises his mind to go . that is. consequently such is the man. when their love is assailed their faces are changed. all 369* It is acknowledged. formed in features and body. their derivatives follow. For the Lord is wholly raised up to Him. not in respecT: to his body. the devils of hellish love the devils de. and therefore after death it is separated.

and viscera. in order that all parts of the body may be maintained in their formation and rendered permanent in their functions. reason that when he is thinking he pays no attention to the but only to what he is thinking just as when he hears . things since he thinks from the understanding but it is not so well known that all things of man's affeclion are of his will. The things that afFe<5l man are of his will. 371* This (i.) shall be shown in the following series : All things of the mind have relation to the will and understanding. The understanding corresponds to the lungs. consequently a correspondence of all things of the mind with all things of the body.) (v. organs. N. man requires to be nourished by material food. may be disclosed. which in their complex are all things that affecl man and all that he thinks. By means of this correspondence many arcana ing to relat' (vi. and their separation is from non-correspondence. The conjunction of man's spirit with his body is by means of the correspondence of his will and understanding with his heart and lungs. and from the earth in air and in ether. Man's mind is his spirit.) (iv. . THERE is A CORRESPONDENCE OF THE WILL WITH THE HEART. thus all things of man's affection and thought.) There is a correspondence of the will and understanding with the heart and lungs. 369-372. and lungs. and all things of the body to the heart (ii. 169 370.) All things of the mind have relation to the will and understanding. Consequently.) The will corresponds to the heart. the will (vii. and the things that he thinks are of his understanding. By the mind nothing else is meant than the will and understanding. as well as to love and wisdom. (jii.CONCERNING DIVINE LOVE. as regards the structure itself.) while the body is the external by means of 'which the mind or spirit feels and acls in the world. . for the . and all things of the body to the heart and lungs. and the spirit is the man. 372* (i. affection. and to be continually renewed. This is effected by means of the blood.) and understanding. AND OF THE UNDERSTANDING WITH THE LUNGS. That all of man's thought are of his understanding is known. It is to be observed that the very forms of man's members. are from fibres that arise out of their first principles in the brains these becoming fixed by means of such substances and matters as are on the earth.

how can thought inhere inherent in nothing can one speak? Is not the brain. act upon what is not a subject. and fly. and viscera. what follows. are plainly to be seen in the cortical substance. . the affection of the will is present in the thought of the understanding. and understanding are the receptacles of love and wisdom. I think I will do this. Affection is of the will. like the tone in speech. and the will is the receptacle of love.I7O ANGELIC WISDOM a person speaking. That they are confounded is evident from the common expression. yet they are not one but act as one. acute observers . or upon what has no substantial existence? Without and from thought organic forms. hearts. This . which are life from the Lord. how can it be said that the two receptacles of love and wisdom. But that they are two is also evident from a common expression. It is no objection that their organization is subject will therefore be treated in 373 Because the will . That they have brains. I am disposed to do it. as was said before. for they feel. he pays no attention to the tone of the voice but only to the language. as was shown above. The smallest insects are also too small to be seen. but that there is a correspondence of the heart and lungs with the will and understanding is not known. He that is not aware that affection is of the will confounds affection with understanding. meaning. I wish to think of this matter and when one thinks of it. Since minute insects themselves are not visible. called How can love will and understanding. where they are perceptible as minute glands (on . imperceptible to the eye it lies beyond the reach of the eye. pulmonary pipes. these two are organic forms. yet they have organs of sense and motion. are not organic forms? and wisdom. when the power have discovered from their anatomy by means of the microscope. walk. even of vision is increased by the microscope. for he declares it to be one with thought. where thought comes forth. and since it cannot be denied that they are organized even to each single particle in them. Yet affection is related to thought as the tone of the voice is to the language conse. and still less so their component viscera. because all affection is of love. . or forms organized out of the purest substances for such they must be to be receptacles. and his thought by the language. quently the affection of the one speaking is known by the tone. complete and organized in every part? The organic forms themselves are there visible even to the naked eye and the receptacles of the will and understanding. That all parts of the body have relation to the heart and lungs is known. in their first principles.

Does not affection also beam forth from the face. neither thinks nor wills. N. or what is the same. nothing (On the idea of vacuum. 171 Do not. regarded in itself. Vacuum (ii-) There is a correspondence of the will and underwith the heart and lungs. and affection together with thought make the body act ? There are two I can think without speaking. and in nothing takes place. 82). to the will and understanding. . from an idea of vacuum. . n. consequently it has become distasteful to him to raise his thought above the natural to anything distinct things : . It is said that heretofore there has been no knowledge of what the spiritual is.CONCERNING DIVINE LOVE. . know what correspondence is between things spiritual and things natural? Does not thought make the tongue speak. I pray. but thought falls into speech. and will descends into action. and how it differs from the natural for therefore it has not been known what correspondence is there is a correspondence between things spiritual and things natural. which see above. Who does not know that affection and thought are spiritual. and from nothing nothing comes forth. a correspondence of all things of the mind with all things of the body and since all things of the mind have relation to affection and thought. and all things of the body to the heart and lungs. and I can will without acting and the body. natural? From this who might not conclude that there is correspondence and further. or of what its correspondence with the natural is. . 373. 366). that there is a correspondence of the will with the heart and of the understanding with the lungs? Such things have remained unknown. which are spirFrom this who cannot itual. consequently a correspondence standing of all things of the mind with all things of the body. think of these things is nothing. therefore that all things of affection and thought are spiritual? Who does not know that action and speech are natural. spiritual. and by means of correspondence they are conjoined. therefore that all things of action and speech are natural ? Who does not know that affection and thought. though they might have been known. n. This has become the joy of his love. and from that the joy of his understanding. Is not affection. and the change of countenance. because man has become so external as to be unwilling to acknowledge anything except the natural. 374. it is known. . called the expression. and therefore what correspondence is yet these might have been known. and there exhibit a type of itself ? This every one knows. cause man to act and to speak? 374* : . see above. This is new it has hitherto been unknown because it has not been known what the spiritual is.

such is the wisdom. 365). the effects of this correspondspecting them. love is. make the very life of man (n. because everything of religion. By a wonderful flowing into such as no words can express. and the will and un. understanding. are to be believed blindly because (as they say) they transcend the as a purer natural. a representation of the correspondence of the will and understanding with the heart and lungs which was seen in heaven among the angels. even touching the pupil with its beautiful wings and longing to be seen. ence will be described. that matters theological. Some. By the sight of the intellectual vision is meant. in accord with his delights. . Again. as follows Love and wisdom. let him first read over carefully the propositions in the preceding chapter. and in every part from the whole (n.172 spiritual separate ANGELIC WISDOM from the natural therefore. which flies near the eye. The life of man is in first principles in the brains. 366). in the way of evidence. eye . these things have not heretofore been seen and known. spiritual. 367). therefore. . everything called spiritual. It is the same as it is with the causes of things. such it is in the whole and in every part (n. the mind is not assured reIn what follows. . Such as life is in first prin- By ciples. the angels spiral movements. which councils and certain leaders have decreed. which can be seen rationfor causes are ally. consequently such is the man (n. yet not clearly except by means of effects in effects. The correspondence of the will and understanding with the heart and lungs cannot be abstractly proved. : derstanding therefrom. and by means of effecls make themselves visible . 368). by mere reasonings. 363. and in derivatives in the body (n. means of these first principles life is in the whole from every Such as the part. he can think of the spiritual only . But lest any one should fall into ideas of this correspondence imbibed from hypotheses about the soul. It may be permitted to introduce here. that is. that is. but it may be proved by effecls. natural love and its and of correspondence only as a something flowing in by continuity yea. the merely natural man cannot think of anything separate from the natural any such thing to him is nothing. that is. 376. and until causes are thus made visible. has been banished from the sight of man by the dogma of the whole Christian World. 364). have imagined the spiritual to be like a bird flying above the air in an ether to which the sight of the eye does not reach when yet it is like a bird of paradise. 375.

103115). with things intellectual and things voluntary (n. 3631. The correspondence of the internal viscera of (n. and viscera. one of which treats of Heaven and Hell. 5168. the Arcana Ccelestia. especially of the stomach. The correspondence of the ear and of hearing (n. of the spiritual sense of the Word in Genesis and Exodus. 3632. 4318-4330). 46244634). receptaculum . there can be no motion of life from any voluntary principle. 5165. In the work on Heaven and Hell: The correspondence of all things of heaven with all . and upon this correspondence is based that of all parts of the body. The correspondence of the body. and in its several members. 4652-4660). The correspondence of the senses in general (n. In the Arcana Cczlestia. it is the same as in the things belonging to the heart and lungs also that where the heart and lungs do not act. its gestures and actions. They thus represented the conjunction of the heart and lungs. and inasmuch as the correspondence of natural things with spiritual has been heretofore unknown. 4796. the work on the spiritual sense of the Word in Genesis and Exodus: The correspondence of the face and its expressions with the affeclions of the mind (n. N. the nostrils and of smell (n. The correspondence of the tongue and of taste (n. and no sensation of life from any intellectual principle. 4800. The correspondence of the The correspondence of eyes and of the sight (n. and at the same time the correspondence of these with the love of the will and with the wisdom of the This correspondence and union they called understanding. 4797.CONCERNING DIVINE LOVE. 2989. for heaven from the inflowing of love and wisdom from the Lord strives to come into such forms. The correspondence of the loins and organs of generation 5050-5062). 5695. 173 formed themselves into the likeness of a heart and the likeness of lungs. organs. and the other. namely. 87-102). 4931-4953). the body. arms. 2988. I will here point out what has been written and shown in those two works respecting correspondence. 377 Inasmuch as the correspondence of the heart and lungs with the will and understanding is treated of in what now follows. and feet fn. 9306). shoulders. each fulfilling its reciprocations. and the viscera throughout the body. The correspondence of all things things of man (n. 4791-4805). 375~377. 2988. the heavenly marriage saying that in the whole body. 1568. the organs of the senses. thymus gland. with all the interior structures therein and in this they were falling in with the flow of heaven. and yet is amply shown in two works. of heaven with all things on earth (n. . 4215). the members. . 4403-4420). The correspondence of the hands.

Because the two motions of the heart. 5477. 4939. 1632. regular or irregthus that there is a difference in joy and in ular. 9280). 948i. 3349. All things 4366. cystic. 4116. 9576. 5377> 5428. 4403. 1521. and have made the heart their dwelling-place. sense is treated of in the Arcana C&lestia throughout and on this subject see also the DoElrine (n. likewise being gross. 3748. 1980. 4051. 1977. 3475-3485. and of the mesentery The correspondence of the spleen (n. ness and in fear. 5560-5564). 2996-2998. 9632). 2758. 1532. 5171-5180. Word and of the of its spiritual .) The will corresponds to the heart. The correspondence of the bones (n.174 ckyli. 2299. natural world and in its three kingdoms correspond to all things which appear in the spiritual world (n. change and vary in this manner according to the affections of each man's love. 3483. a heart of stone . 1831. in fearlesssorrow. 1971. (n. 5379). 5183-5185). in hot diseases and in cold. 6013. 1900. and of the hepatic. The correspondence of the sense of the letter of the 9577). 4044. weak or strong. 6057. 2990-2993. as is evident from the pulse of the arteries. The correspondence of heaven with man (n. and so on. The correspondence of the skin (n. have assigned the affections to the heart. a joyful heart. From this have come into common language such expressions as a stout heart. a sad heart. a hard heart. Those felt by the finger are only that the beats are slow or quick. induce changes in the heart's pulsations. which a6l synchronously with the heart. high or low. All things that exist in the 4525. many of the ancient and after them some modern writers . 1807. a whole heart. 1974. that appear in the heavens are correspondences (n. 9279. 3741-3745. that all affections. and bladder (n. The correspondence of the peritonaeum. 5-26. 5392-5395. a timid heart. 957. 3624-3649. 2601. ANGELIC WISDOM and lacteals. a soft heart. 1982. 5552-5559). . 3350. 5377-5385). 3624-3649. 4279. The correspondence of the intestines (n. 1981. This can not be seen so clearly taken by itself as when the will is considered in its effects (as was said above). 4524. 3884. 1808. and pancreatic du6ls (n. 3213-3227. which are of love. a great heart. The correspondence of the liver. 8211. 5181). 911. 3213-3226. Taken by itself it can be seen by this. or soft. 1619-1625. The heart's changes and pulsations in accordance with the love's affections are innumerable. 5i J 6. kidneys. (iii. 9698). a heart of flesh. New Jerusalem concerning the Sacred Scripture 27-65)- 378. a weak heart. 2997-3003. 4053. systolic and diastolic. a broken heart. and so on in tranquility of mind and in violent passion.

N. some to life itself. That a man grows hot. 380* The redness. ix.CONCERNING DIVINE LOVE. and the soul maintains its life in the body by means of the blood. and moreover is felt as heat by the angels. and. because the written is affections. Because love to . For love goes forth as heat from the spiritual sun where the Lord is. and other -similar terms expressive of love and its There are like expressions in the Word. according to his love and the degree of it. of the blood is from the correspondence of the heart and the blood with love and its affection for in the spiritual world there are all kinds of colors. hardening one's heart. It is known that there is vital heat in man and in every living creature but its origin is not known. giving a single heart. giving a new heart. because the will is the receptacle of love. the heart is the first and the last of his life and because love is the life of man. Levit. is love. 175 meek in heart giving the heart to a thing. as was explained above. . and white corresponds to wisdom because it originates in the light of that sun. but as they did not know what life is. 4. is what inflows by correspondence into the heart and its blood. the rest deriving their varieties from these* and their opposites. also the terms concord. discord. as it were. 14). 379. vecordia. of which red and white are the fundamental. not reaching the heart. Every one speaks of it from conjecture. which are dusky fire color and black. and imparts heat to it. some to the activity of the parts. Word was it by correspondences. receiving in the heart. also. Red corresponds to love because it originates in the fire of the spiritual sun. for it is felt and seen . But any one who knows that there is a correspondence of love and its affections with the heart and its derivations. which in its essence . Red there corresponds to love. and white to wisdom. it is felt by the heat throughout the body. Whether you say love or will the same. because there is a correspond- And . consequently such as have known nothing of the correspondence of natural things with spiritual have ascribed its origin. in the Word blood is called the soul {Gen. is the life of man. is fired. The various meanings of soul will be explained in what follows. some to the sun's heat. extinction of love is felt by coldness in the body. and at the same time vivifies it. and grows torpid and cold according its decrease. they have been content with mere phrases. xvii. or . is known. and is seen by paleness in the face. This spiritual heat. a friend at heart. and seen by the flushing of the face and on the other hand. . 378-380. laying up in the heart. may know that the origin of vital heat is love.

when he thinks tacitly he breathes tacitly. . that the whole angelic heaven in its aggregate represents a man. heart and lungs. (i. . expands the lungs. For this reason in heavens where love to the Lord reigns the light is flame-colored. eagerly.) From thought: No one is able to think except with the concurrence and concordance of the respiration consequently. one . which reign in the and there is correspondence natural man. and the angels there are clothed in white linen garments. because love and wisdom are from Him alone. and before the Lord appears as a man consequently its heart makes one kingdom and its For there is a general cardiac and pulmonic lungs another. in the body (as was said above) of all things of the mind with all things of the . and from that in the angelic heavens and in the universe. and a particular movement therefrom in each angel The general cardiac and pulmonic movement is from the Lord alone. 20-28) and that the whole angelic heavens in the aggregate represent cardiac kingdom. that is. 382* (iv.) The understanding . . that the understanding corresponds to the lungs. a man (n. and you will be convinced that it is so. That the heavens are divided into two kingdoms. that is. 59-67). the other spiritual in the celestial kingdom love to the Lord reigns. This follows from what has been said of the correspondence of the will with the heart for there are two things. or all intently. in the spiritual kingdom wisdom from The kingdom where love reigns is called heaven's that love. celestial and spiritual. Moreover. contracts and deeply . thus to the influx of affection . 381. from which it follows that the will corresponds to the heart. will and understanding. movement throughout heaven. see the work on Heaven and Hell (n. gently. called celestial. in the mind. corresponds to the lungs. Banish spaces and think of omnipresence. any one may observe in himself. if he thinks deeply he breathes he draws in the breath and lets it out. in conformity to his thought. The heavens are divided into two kingdoms. and the angels there are clothed in purple garments and in heavens where wisdom reigns the light is white. the blood must needs be red. and reveal its origin. and the understanding to the lungs. which reign in the spiritual man. For these two movements are in the sun where the Lord is and which is from the Lord. Be it . the one where monic kingdom. both from his thoughts and from his speech. slowly or quickly. and there are two things. body.176 ANGELIC WISDOM ence of love with the heart. wisdom reigns is called its pulknown.

for example. likewise in other places therefore the Lord is called "the breath of the nostrils. therefore New "The Lord breathed on His Spirit" (John xx. Come from the four winds. Prophesy upon the breath. for the . and therefore Divine Truth which is therefore soul and ' ' ' ' spirit the light of men.) From speech: Since not the least vocal festly perceived. sound flows forth from the mouth without the concurrent aid of for the sound. is 177 . passes through the nostrils. 26 Psalm 10)." Because respiration . therefore. which unable to not mani(2. "Jehovah God breathed into the nostrils of Adam he was made into a living soul" (Gen. and say unto the wind. which is articulated into words. that they may live" (Ezek. xxxvii. except in his spirit by its respiration. also called the Holy Spirit. word is . according to the inflation of those bellows and the opening of the passage the voice is raised even to a shout. and said. spirit and gent man to be dull-scented. "God will give a li. xxxvi. " Thou shalt love the Lord thy God with heart all thy heart and with . and an unintelliFor the same reason. from love N. signify the wisdom of the underThat the spirit of God. comes forth from the lungs through the trachea and epiglottis. wind word some other languages. 22). perception is signified by them and an intelligent man is said to be keen-scented. Receive ye the Holy for the same reason it is said that the breath of lives. 51). is entirely closed speech and thought cease. ii. 37). "soul" and "spirit" signify the understanding. all the lungs. if he hold the breath entirely he think. It is for the same reason that men believe in the Hebrew. and in . means Divine Wisdom. are the same derived from a word that means spirit breathing and therefore when a man dies he is said to give up the ghost [anima]. yea. 7)." and "the breath of life. and according to their contraction it is lowered and if the passage is . 383* Since the understanding corresponds to the lungs and thought therefrom to the respiration of the lungs. ' ' That ' ' heart ' ' signifies the love of the will ' ' was shown above . disciples. also " and He said to the prophet. . in the Word. all thy soul" (Matt.CONCERNING DIVINE LOVE. 50. new and a new spirit" (Ezek. O breath. standing. and breathe upon these slain. may be seen in The DocJrine of the Jerusalem concerning the Lord (n. 381-383. 9) . xxii.

together of the two. and all things of the body to the heart and lungs. . "They likewise in many Since 384* all other places. and of wisdom. having relation to the good of truth. .178 ANGELIC WISDOM the spirit to be wind. feet. loins. distinct from each other as will and understanding are distinct. v. and of and of Joshua. that err in spirit shall learn intelligence" (xxix. the right having relation to the good of love from which is the truth of wisdom. what is the same. there is a joining for instance. The cerebellum is especially the organ of the will. and Nebuchadnezzar says of Daniel. That he was filled with the knowledge" (Exod. and the lungs into two lobes body the kidneys. therefore the pairs in man a6l together and conjointly in functions. 24). 14). They are separated by the diaphragm. and senses. and the left having relation to the truth of wisdom which is from the good of love. of intelligence. xxxiv. and thus there are pairs the arms. the pleura. and it is said in Isaiah. called members. xxxi. and viscera. can be seen that to love God with all the heart and all the soul means to love Him with all the love and with all the under' ' ' ' standing. In the other parts of the body. eyes. and form that part of the body called the chest. 12. 9) . and the soul to be of the same nature. . organs. or. and by means of that conjunction the two become as it were one. That " an excellent spirit of knowledge. Moreover. and nostrils and within the . and the cerebrum of the understanding. the heart into two the right of all these ventricles. n. . That he was "filled with the spirit of wisdom" (Dent. and testicles are not in pairs are divided into right and left. " it is new spirit" ' ' means ' ' Because spirit said of Bezaleel. and to "give a new heart and a to give a new will and a new understanding. spirit of 3). things of the mind have relation to the will and understanding. motions. was in him" (Dan. signifies understanding. or an airy something like breath from the From all this it lungs. and are enveloped by their own covering. hands. and the viscera which ureters. the brain itself is divided into two hemispheres. Likewise the heart and lungs in the body are distinct from the remaining parts. wisdom. of intelligence. And because the conjunction of good and truth is reciprocal. and the left to the truth of good. there are in the head two brains.

as he is able as it were by himself to exercise intelligence and thought just as he is unable from himself to cause the heart to beat. and by the influx of the blood from the heart into the lungs. and cannot be so examined. be the man ? They think in the same way of God because He is called a Spirit. after suffocation or swooning. of those and that the spirit is the man. while means of which the mind That man's mind is his spirit. as well as and In the world it is scarcely known what the will is or what love is. Now because scarcely known in the world what the will is or what love but it is known what the heart and the lungs are. relating (v. and how can the soul. by himself. and the reciprocal conjunction of the those relating to the conjunction understanding with the will of love with wisdom.) By means will of this correspondence many arcana to love to the and understanding. can hardly enter the faith who have always supposed the spirit to be wind. man said to give up the ghost or spirit also. may be disclosed. and from love to will. For they say. N. for instance. that when a . Because in these cases nothing dies. and by many arcana relating to the will and may be disclosed that could not otherwise be dis- closed. . and therefrom through the arteries into all the members. 179 385. understanding known that these correspond. . and have been examined and described by anatomists. when it is spirit. many 386* (vi. relating to the conjunction of the will with the understanding. when the spirit or breath of the lungs comes back. to the consociation of affections. and the reciprocal conjunction of wisdom with love also those relating to the drawing forth of love into affections. be the man. and the spirit is the the body is an external by or spirit feels and acJs in the world. and reciprocally from the lungs into the heart. and finally their influx according to correspondence into the bodily acts and senses. is . These and other arcana may be both disclosed and illustrated by the conjunction of the heart and lungs. perceptions and thoughts. and the soul to be an airy something like breath from the lungs. 384-386. for these are objects of sight and can be examined. organs and viscera of the body. therefore when it is correspondence act as one. This idea of the spirit and the soul has come from the fact that spirit and wind in some languages are the same word also. man. to love.) Man 's mind is his spirit. able from himself to cause the lungs to respire. those. while the will and the understanding are not objects of sight. for the reason that man is not able. that life returns. is it is is. when it is soul. although he wisdom. to their influx into . he .CONCERNING DIVINE LOVE. How can the spirit.

and understanding) impels 'the body and all its belongings at will. the human form itself with each and has the every thing thereof. who is then . is this form into which man comes after death. and the feet to walk first principles in the brains and in therefore in respecl to their forms they This being so. . all are spirits. things of man's will and understand- which things are in . 32-38). . according to what has been shown in the Continuation concerning the Last Judgment (n. various hypotheses have arisen. in the manner described above. 388* From what that man's mind is of the human form. 365) also that such as life is in first principles. the other obeying. and these have given birth to a belief that man after death does not become a man until the day of the last judgment. it is concluded from the eye and bodily sense that the spirit or soul of a man after death is not the man. then. such it is in the whole and in every part (n. the angels. and direcl the eye to see. one commanding. the mind (that is. Because man's mind is his spirit. are called minds. the will whither it will? Is the body. 367). and that meanwhile his spirit remains somewhere or other awaiting reunion with the body. the one above and the other below. n. and that the will and understanding are the receptacles of love and wisdom from the Lord. move the tongue and the lips to speak. As this is in no way consistent with reason. That all things of the mind have relation to the will and understanding. and the spirit is the man. 366) and that by means of these first principles life is in the whole from every part. in the preceding pages.180 but the breath or air ANGELIC WISDOM is perceived. impel the hands and fingers to do whatever it pleases. has been shown mind . who is 387* Man's mind because the mind means ing. his spirit. now been said it can also be seen man himself. derivatives in the body are all things of man. Does not the body do whatever the mind thinks and determines ? Does not the mind incite the ear to hear. and in its derivatives in the body (according to what has been said above. it follows that man's life is in its first principles in the brains. is from first principles continued from the It brain through the nerves. From this corporeal conclusion about the spirit or soul. and that these two make the life of man. and in every part from the whole (n. anything but obedience to its and can the body be this unless the mind is in its derivatives in the body? Is it consistent with reason to think that the body acts from obedience simply because the mind so determines ? in which case they would be two. For the primary texture that is.

mind. in itself considered. that has existence in man were lacking. It is a truth of angelic wisdom that man's mind. and who is in all completeness a man. l8l called a spirit or an angel. and with it conjunction not. man's spirit. in man. . 387-390. angel. that is added and superinduced in the world. to which it is added and superinduced that man may be enabled to perform uses in the natural world. That man may be man there must be no part lacking. but only by virtue of the spiritual form. Separation or death ensues when from any kind of disease or accident the body comes into such a state as to be unable to acl in unison with its spirit. is not a human form by itself. when the two pairs of motions cease to correspond. N. enjoys a pulse and respiration. that is. and respiration of spirit. that has existence in the complete man since there is nothing therein that does not enter into the human form and constitute it for it is the form of love and wisdom. by which is meant the will and understanding. but when the heart's pulsation ceases. which in God-Man are infinite. are finite. and their separation is from non-correAs it has heretofore been unknown that man's spondence. however. for thus correspondence perishes. Since. when respiration alone For so long ceases. but a spiritual man. it follows that there is a like correspondence of the pulse and respiration of man's spirit with the pulse is . there would be any part lacking something of termination from the love and wisdom corresponding to it. . whereby the Lord might be from firsts in outmosts with man. as was said. is in a perpetual conatus toward the human form.CONCERNING DIVINE LOVE. 390. it could not be known that the pulse and respiration of the spirit in man flow into the pulse and respiration of his body and produce them. then. . In it are all terminations of love and wisdom. and that the spirit is a man and as it has been unknown that man's spirit. by means of the correspondence of his "will and itnderstanding with his heart and lungs. The material form.) The conjunction of man' s spirit with his body . his body. but in every particular. for the reason that God is a Man. for. or spirit. which is death. as well as his body. separation takes place. 389. not alone in general. as well as his body. and might from His Divine Love through His Divine Wisdom provide uses in the created world. is divine. and also to draw to himself out of the purer substances of the world a fixed containant of spiritual things. (vii. and thus continue and perpetuate life. has a pulse and respiration. and this. is his spirit. either in head or in body. If but in His image. his mind is his consequently.

. which was then perceptible to sense.1 82 ANGELIC WISDOM as the heart is moved. the bodily life ceases. man's bodily life depends on the correspondence of its pulse and . and and which his spirit departs and continues its life in the spiritual world. That man's spirit respires within his body has been granted me to learn by On one occasion the angels were allowed personal experience. and the beat of the artery in the wrist. This permission has been granted to me. and possess a body as well as they. and at length to withdraw it. and the condition of fetal life in the womb. been made clear to me that man's spirit respires. just I have questioned many as men do in the natural world. When questioned about the matter they declared that they are just as much men as those in the world are. rience was granted me when permitted to learn the state of the dying (as may be seen in the work on Heaven and Hell. and also raised up into heaven to them. both in the body and after it has left the body that the respiration of the . until only the respiration of my spirit A like experemained. about the matter. I have spoken with some after two days. and feel the beat of the heart in the chest. respiration with the pulse and respiration of his spirit when that correspondence ceases. love with its vital heat remains and preserves life. or thought into the lungs and through From all this it is also evident that the lungs into speech. but a spiritual body. as is evident in cases of swoon and suffocation. enjoys a pulse and a respiration. I have sometimes been brought into the respiration of my spirit only. to control my respiration. of spirit and body in man is by means of the corconjunction spirit is so silent as . which I have then sensibly perceived to be in accord with Also many times I have the common respiration of heaven. and they all gave like answer. and to diminish it at pleasure. 391* That a spirit. Men generally enter the spiritual world two days after the death of the body. In a word. as well as a man on earth in a body. n. when permission is granted to speak with them. is so similar to his life in the natural world that he does not know that he has died. respondence of the cardiac and pulmonic movement in both. 449). and being then out of the body in the spirit. I conversed with angels with respiration in the same manner From this and other personal evidence it has as in the world. can only be proved by spirits and angels themselves. and that it not to be perceptible to man inflows into the manifest respiration of the body almost as cause flows into effecT:. been in a state like that of angels.

also since the life of love and wisdom is from the Lord.. but about Of the nature of the soul they could its operation in the body. thus what it is with hypocrites. and all the forces of the universe are from life. and containing form they could have no idea except as being But knowing that the soul is spiritual. FROM THE CORRESPONDENCE OF THE HEART WITH THE WILL AND OF THE LUNGS WITH THE UNDERSTANDING. that the whole angelic heaven. or of man's state after death. 394. With this conception of the soul. is in these two movements of life and the whole angelic heaven is in these movements because the Lord pours them forth from the sun. and what it is in those who respire with hell also what it is in those who speak with heaven. in general and in particular. N. and others. like a chain-work from the first to outmosts. and produces all things in it that relate to its sensation and motion. but think with hell. 183 the cardiac and the pulmonic. and which is from Him for these two movements 392. flatterers.CONCERNING DIVINE LOVE. These two movements. they have labored hard. . . derive their origin . . 391-394. they could only frame theories. This has been held by some of its ethereal. 393* More will be said of the correspondence of these movements in what follows. It is evident that such is their origin since all things of heaven and all things of the world depend on the Lord through that sun in a connection. they dared not say much about the matter openly. EVERYTHING MAY BE KNOWN THAT CAN BE KNOWN ABOUT THE WILL AND UNDERSTANDING. with inquiries respecting the operation of the soul upon the body. for fear of ascribing to the soul something natural. are maintained by that sun from the Lord. love and wisdom. and persistence from this. deceivers. as was said. where He is. but as they knew nothing of the spiritual world. not about the nature of the soul. also follows. Many in the learned world have wearied themselves with inquiries respecting the soul . as what the nature of that correspondence is in those who respire with heaven. by virtue of form. and yet knowing that the soul operates upon the body. have no idea except as something most pure in the ether. THEREFORE ABOUT THE SOUL OF MAN. OR ABOUT LOVE AND WISDOM. That the variation of these movements is according to the reception of .

and these two in man are from the Lord. and since these so go forth from God-Man. and Divine Love is of Divine Wis- dom. from the Lord. and Divine Wisdom is of Divine Love (n. there have been created in man two receptacles. that is. of love and from the Lord). love called the will. the one for subject by their . Now since Love and Wisdom in the Lord are one distinctly (as may be seen above. and to be enlightened on the this But as wisdom the fruits of which are as follows which lives after death. and the soul of these is love and wisdom from the Lord. and by some to be effected by harmony. is his spirit. therefore these two receptacles and dwelling-places of the Lord in man. which is called good. 17-22). and is in comthe soul of this form is the will and underplete form a man standing. . He causes life to appear as if it were man's but that man may not claim life for himself as his own. and thus enjoy eternal happiness. to enable man to become a receptacle and dwelling-place of the Lord. But by the misuse of this power to elevate the understanding above his proper love. the Lord has also taught that everything of love. it has been granted me to speak with angels. which is from the Lord alone. were so created by the Lord as to be distinctly two. and yet make one in every operation and every sensation for in these the will and understanding cannot be separated. that everything of life which is life is from Him. : Man's soul. the will and understanding. . 395* Since the soul in its very esse is love and wisdom. n. and everything of wisdom. . . . as necessary to this end. these two are what constitute man's life. which are also the dwelling-places of the Lord in man one for love. and thus withdraw himself from acceptance of the Lord. and that he can thereby see and be taught how he must live if he would come into that higher love. investigation has disclosed nothing in which the mind anxious to see the real truth can acquiesce. yet for the sake of man's acceptance of Him. the other for wisdom. the other for wisdom called the understanding. is from Him. which is called truth.184 to be effected ANGELIC WISDOM by influx. 34-39). man has destroyed in himself that which might have been the rewisdom ceptacle and abode of the Lord (that is. that man's understanding can be raised above his proper love into some light of wisdom in the love of which the man is not. and nothing of these from man and as these two are life. it is provided. by making the will an abode for the love of self and the world. Nevertheless. . and the understanding an abode for whatever From this it has come that these two confirms those loves.

and thereby have a divided mind. and effecls all its operations. 395-398. They then think otherwise because they raise their understanding above the proper love of their will. 396. 185 nal love abodes. which must be use. there is no love of serving the Lord and serving the neighbor. to make known that the will and understanding are two distinct things. with man in this world when he is thinking from his spirit. . For man. . and that in itself ministers. after death everything of the understanding which transcends its proper love is removed whereby it comes that in everyone the will and understanding With those in heaven the will loves good and finally make one. and even. Now It is the same falsity. 397.CONCERNING DIVINE LOVE. for it causes a man to sink his mind and disposition in what is his own. that man may not by the understanding be in heaven while by the will he is in hell. are what are called the soul. and to secure employment for the sake of use. is to be shown what follows. abodes of infernal thought. to be honored according to the dignity of the affairs which he adand to find delight and refreshment in worldly enjoyment yet all this for the sake of the end. in the interest of obedience. is as follows world by creation are heavenly loves for they are loves of the natural man serviceable to spiritual loves. the will and understanding-. is wholly evil. although created to acl: as one. and how the soul loves evil and the understanding thinks . as a foundation is to a house. if not before. and therefore will and understanding. These things have been said. then from being heavenly that love becomes hellish. For through these things man is in a state to serve the Lord and to serve the neighbor. seeks : . but only a love of serving himself by means of the world. however. from the love of self and the world. and since this may be known from the corre- . solicitous for the the welfare of his body. Now since love and wisdom. 398. desires food. the understanding thinks truth but with those in hell the will . and that they are made to acl: as one after death. of their spirit. as is possible. N. have become abodes of inferand by confirmations in favor of these loves. The reason why the love of self and love of the world are infernal loves. that is. so long as they are in the body. clothing. is good of his family. acts in upon the body. and yet man was given the power to come into them and thus pervert the will and understanding the love of self and the love of the within him. which in hell is esteemed as wisdom. when they are not alone think otherwise. When. as he does when alone yet many. and habitation.

to effeft anything by its human form without a marriage with wisdom or the understanding.1 86 ANGELIC WISDOM spondence of the heart with the will. provided it loves its consort in that degree. Love or the will is unable. becomes spiritual and celestial. (xiv. (x.) Love or thewillcan in like manner be eler>ated and can Perceive such things as are of heat out of heaven. (ix. when defiled in the understanding becomes natural and sensual. is through an affeftion for understanding. Love or the will conjoins itself to wisdom or the understanding. Otherwise Icwe or the will draws down 'wisdom or the understanding from its elevation.) Love or the will introduces wisdom or the understanding into all things of its house. from which springs perception (viii. standing to be reciprocally conjoined to it. the first conjunftion is through an affeftion for knowing. if they are ele^'ated together.) and by it. Love or the will also prepares all things in its own human form. that it may aft as one with itself. .) Love or the ivill (xviii. and can receive such things as are of light out of heaven. Love or the will strives unceasingly towards the human form and all things of that form. from which springs thought. the potency given to it by love or the will.) (xii. can be elevated. if they are not elevated together. (xvi. Love or the will does nothing except in conjunftion with wisdom or the understanding.) (xiii. (v.) is purified by "wisdom in the understanding. that it may aft conjointly with 'wis- (vii. Love. by that correspondence what follows is disclosed : Love or the will is man's very life.) Wisdom or the understanding.) dom or the understanding. when purified by wisdom in the iinderstanding.) The third conjunction is through an affeftion for seeing truth. from and perceive them. and of the lungs with the understanding. which is wisdom or the understanding. (XV. and causes wisdom or the tinder- (xi.) Love. (xix.) The second conjunclion of truth. After the nuptials. (iv.) Love or the will prepares a house or bridal bedfor its future wife.) Love or the will is defiled in the understanding and by it. (xvii. from which springs an affeftionfor truth.) (vi.) Through these three conjunftions its sensitive life love or the will is in and in its aftive life.

) same with charity and faith and their conjunflion as with the will and understanding and their conjunction. except that one is natural and the other spiritual. That it is the first is evident from the fetus. it may acl: without the co-operation of the lungs is evident from cases of suffocation and swooning from which it can be that . How the heart ats in the body is evident from anatomy. 400* (ii. but this means upon the love. (xxi. the heart is the first and last thing thing is lifeless. 399* 0) Love or the will is man's very life. which is life itself. This also is evident from the fetus. 400. for existence .) Love or the will strives unceasingly towards the human form and all things of that form. still remain. in the same way as the substitute life of the body depends on the heart alone . It is said.) Spiritual and celestial love is love towards the neighbor and love to the Lord . so do all things of the mind depend for existence and life upon the will. upon the will. This follows from the correspondence of the heart with the will (considered For as the heart acls in the body. for the reason that things which correspond to each other acl in the same way. and love is life itself (see above. so does above. 399. and that they are formed by means of fibres from the brain arid blood vessels from the heart. n. and love. because the will is the receptacle of love. and the will a<5l in the . is from the Lord alone. and that out of these two the tissues of all . everything is alive or is subservient to life but where the heart by means of its vessels does not acl. It is the (xxii. mind and as all things of the body depend and motion upon the heart.CONCERNING DIVINE LOVE. n. to act in the body. 187 The capacity to ttnderstand called rationality. and natural and sensual love is love of the world and love of self. from the dying. (xx. This is evident from the correspondence of heart and will. By the heart and its extension into the body through the arteries and veins it can be seen that love or the will is the life of man. and that the will lives when thought ceases. which shows that wherever the heart afts by means of the vessels thrown out from it. in the same way as the heart lives when breathing ceases. 1-3). From which it follows that love or the will is man's very life. and that it is the last is evident from the dying. 378-381). and from cases of suffocation and swooning. everyMoreover. For it is known that all things of the body are formed in the womb. and the capacity to aft called freedom.) N. seen that the life of the mind depends solely upon the will.

because God is a Man. and that unanimously aspire to an image of the Life from which they spring. through the fibres and all things of his body out of the heart . How this marriage has existence in man can be seen mirrored in the conjunction of the heart with . from which the fetus lives indeed. and likewise to will and think. There is a conatus and effort towards the human form.) Love or the will prepares a house or bridal bedfor In the its future wife. neither has he sensation. strive? unceasingly towards the human form. it follows that love or the will is in a continual conatus and effort to form all these. and Divine Love and Divine Wisdom is His life. that love or the will is unable to effect anything by means of its human form without a marriage with wisdom or the understanding. will. 402. Any one can see that unless Life which is very Man acted into that which in itself is not life. strives unceasingly towards the human form. that is. into the left ventricle of the heart birth. and out of the love the will. can be seen. From this it is clearly evident that life (which is love and the will therefrom). and out of Him all things are created. by which it is evident that all things of man have their existence from the life of the will. But as soon as the lungs are opened. And as the human form is made up of all the things there are in man. in whom are thousands of thousands of things that make one thing. From all this it can be seen that love. but lies bound up. for his organs of sense are closed. foramen ovale the fetus is consequently unable to move any part of his body. giving him ability to respire . that man may become a receptacle and abode of that Life. not by the lungs. (iv. From . created universe and in each of its particulars there is a marriage and this is so because good is of love and of good and truth truth is of wisdom. which is love. anything by its human form without a marriage with wisdom or the understandThis also is evident from the correspondence of heart and ing. which is the case from . and from His life is everything of life.) Love or the will is imable to effefi. and these two are in the Lord. the formation of anything such as exists in man would be impossible. through the arteries and veins. he begins to all this it feel and act. though obscurely. without sensation or action. It is the same with love or the will. from their first principles. and out of the will the heart. which is wisdom or the understanding. (iii. out of the brains. For in the fetus the blood does not flow from the heart into the but it flows through the lungs. The embryo man lives by the heart.1 88 ANGELIC WISDOM organs and viscera are made. 401.

that borne in We say. which is called the breast. and marries it by conjoining it to betroths to itself a house or bridal itself by affections. It is the same with love and wisdom or with will and underlel that is furnished is by their What true of these . from a lack of knowledge of what love is. but is it is . How this is canafterwards lives wisely with it in that house. or of will with understanding. and what affedlions for wisdom. 401-403. fully (v. and in derivatives in the body. Thus it is evident from the heart and lungs. because love and wisdom.) Love or it human form. N. From this it can be seen that the will is the entire man as regards his very form. not be fully described except in spiritual language. but also how it prepares all things in its house (which is the whole body) that it may act conjointly with the unfor that. where the two are encamped together. is in first principles in the brains. 403* standing. Beware of cherishing an idea of the will as something separate from the human form. . entirely that there is no difference whatever except that one is natural and the other spiritual. From that conjunction it can be seen how love or the will betroths to itself wisdom or the understanding. but can be perceived only obscurely. that the will the entire man . what wisdom is. From this it can be seen not only how the will prepares a bridal bed for the understanding. n. consequently will and understanding. correspondence with the heart and is true of love and wisdom. and afterwards it forms the lungs in the fetus. and afterwards weds it. consequently in the whole and in every part (see above. enters into a kind of marriage with for it it. n. be expressed in natural language. affections for truth. indeed. that is. and the lungs the lungs to wisdom or truth (see above. that is. what affections for good are. are. . Love and wisdom by preparing bed. 189 since the heart corresponds to love or good. 378-381. separated from the other parts of the body by a partition called the diaphragm and by a covering called the pleura. both the general and the particular form of all parts and that the understanding is its partner. 382-384). standing. Yet the nature of the betrothal and of the marriage of love with wisdom. are spiritual . can be seen by the paralspiritual things can. so lungs. as the lungs are the partner of the heart.CONCERNING DIVINE LOVE. 365-367). for it is that same form. that the heart first forms the lungs. to be careit is the will with the understanding. and joins itself to them joins This the heart does in its abode itself to them after birth. will mind may al the will prepares all things in its own conjointly with wisdom or the under- and understanding.

is not meant by nuptials. Anatomy shows that the heart is joined to the lungs through the auricles. however. the first conjunction is through for knowing. consider their co-operation with the and finally. breathing lungs and with the heart substitute for the lungs the understanding. them are moved action. lest those who pulmonic action have no knowledge of anatomy. synchronous with the pulmonic prepared by the will between the understanding and each and every thing of the human form is now evident. By the nuptials is meant man's state afterbirth. ) After the nuptials. by the aid of anatomical knowledge. can be seen only in the body. as in a mirror or image. so is it subevery thing How each and every thing of missive to the understanding. . and at the same time from the beating of the heart. Consult any skilful and discerning anatomist whether all things in the entire body. be not so bound together. which is one of pure ignorance. from a state of ignorance to a state of intelligence.190 derstanding. following the connections. each and all things. ANGELIC WISDOM This it prepares in such a way that as each and every thing of the body is conjoined to the will. partake of the respiratory motion. and with these all the lower parts of the body. the ribs expand the thorax. each and all of . receive some action through the not to mention further facts. that as each and joined to the understanding of the body is submissive to the will. and you will see. and only an obscure affection affetlion . that when the lungs expand by respiration. on account of their ignorance of its terms should be confused in regard to the subject. and for the heart the will. so is it conin other words. an (vi. which shows how all things in the body are so connected. in general and in particular. because there is then no thought from the understanding. the pleura is dilated. . and the diaphragm is stretched wide. and from this to a state of wisdom. which are connected with . from which springs an affection for truth. that when the lungs respire each and every thing in the entire body is moved from the respiration of the lungs. in thought. Thus when the lungs are inflated. to action From all this the nature of the conjunction . from the breast down. The first state. . which are continued into the interiors of the lungs also that all the viscera of the entire body are joined through ligaments to the chamber of the breast and so joined that when the lungs respire. Only explore the connections well and scan them with an anatomical eye then. them by ligaments therefrom. the body is prepared for conjunction with the understanding as well as with the will. 404.

In the second state. there is. it becomes an affection for spiritual truth. When this affection is raised to spiritual things. he is led not so much by an affection for knowing as by an affection for reasoning and forming conclusions on subjects which he loves. so long as he has an affection for understanding truth. there will be no perception of truth but give the affection for understanding truth. and when found. after birth. from which springs perception of truth. cannot be doubted for unless it were effected by love or the will it would not be . as we know. That every man has. to drink them in from the joy of affection. is acknowledged by every one who thoughtfully takes counsel of experiIt is also evident that from this comes an affection for ence. affection for understanding another. by means of which the infant child learns to speak and to read. and afterwards gradually learns such things as belong to the understanding. (vii. truth for when man. whether economical or civil or moral. from an affection for knowing. but do not in those who only wish to know truths. It is also clear that every one is in a perception of truth so far as he is in an affection for for if you take away the affection for underunderstanding standing truth. an affection for knowing". and in others do not. This is derstanding. and through that acquires the knowledge by which his understanding is gradually formed. 404. which is called rationality. and (viii. That it is love. IQI from the love or will. That every man has a capacity to understand truth. N.CONCERNING DIVINE LOVE. done. evident to any one who is willing by rational observation to examine the matter. . and perfected. an affection for knowing. No man of sound reason ever lacks perception of truth. This state is preliminary to the nuptials. has become intelligent. . has been shown above. which in some persons harmonize as one. enlarged. They harmonize as one in those who wish to perceive truths with the understanding. That affection for is one knowing thing. From rational observation it is clear that affection for truth and perception of truth are two powers of the understanding. .) seeing truth. which belongs to man in childhood. . that effects this. may be seen from the fact that an affection for truth is an exalted affection for knowing for to be affected by truths is the same as to wish from affection to know them. The third conjunction is through an affection for from which springs thought. belonging to the will. and there will be perception of truth according to the degree of affection for it.) The second conjunction is through an affection for un. That its first or initiatory state was an affection for knowing.

noticed. and thought. and lastly. but can. perception of truth another. which is especially the case when he is in company with others but when he is in an affection for tions of the mind as distinct. can nowhere be more . That as to command belief. understanding. indeed. which is meditation.192 ANGELIC WISDOM is affection for seeing truth another. is seen but obscurely by those who cannot perceive the operais seen clearly by those who seen by those who do not perceive the obscurely operations of the mind as distincT:. then an affection for understanding that which it knows. This passes. indeed. . follow in order from love. This is . which standing. and looks upon what belongs to thought from the memory as below itself. understanding have relation not to affections for truth. But real affection for truth is perceived only as a pressure of will from something pleasurable which is interiorly in meditation as its life. . into the thought of the body. because it is of the natural mind of truth which is from an affection for truth is the ception this thought is the thought of wisdom. affection for truth. and thought another. but yet cannot be clearly seen and thus so proved in 405. and that they have existence only in the underFor when love enters into the understanding. Man is in manifest thought when his spirit thinks in the body. these operations are simultaneous in the thought. but into silent thought . 404) about affection for truth. he is then in the thought of his spirit. perception of truth. these three from the will's love follow in order the understanding can. it first brings an affection for truth. affections for good. and thought. and wisdom that is of the understanding acts as one with the lungs (as has been shown above) therefore what has been said (in n. drawing therefrom either conclusions or confirmations. because with those who are in an affection for truth and in a perception of truth. but thought from perforth. for it is above bodily thought. But as love that is of the will acts as one with the heart by correspondence. an affection for seeing in the bodily thought that which it understands for thought is nothing It is true that thought is the first to come but internal sight. but last to come forth the other is thought from the memory through the sight of the All operations of love or the will outside of the natural mind. and when simultaneous they cannot be distinguished. perception of truth. does when their conjunction is accomplished. be comprehended by the rational man. or that affection for truth one thing. and through that comes into a perception of truth. but to it forth . and is little From all this it can now be seen that these three.

which cannot be explained in a few words. into which the lungs admit the air. this it follows that the blood vessels of the heart in the lungs correspond to affections for truth. it can be seen by the flow of the blood out standing. and after passing through these it is emptied This into the left ventricle thus the heart opens the lungs. Whereas love or the will corresponds to the heart. and inasmuch as conjunction by correspondence is of such a nature that as one acts so does the other. N. 404) and respectand many other things ing thought. and disclose the analogy with the love of the will and the wisdom of the understanding. and since confirming a thing by what is unfamiliar induces obscurity. and thus respire. which is of love. alternate movements of the heart and the alternate movements of the lungs do not act as one is well known. I omit further demonstration of the analogy. its is (ix. therefore. 406. 193 clearly seen and proved than in the lungs and the mechanism After thereof. and from the aorta. From this it is evident that the blood flows into the lungs by two ways. 405. and thereby attain But since a few only are familiar with the anatomical details respecting the heart and lungs. This enables the That the lungs to respire non-synchronously with the heart. arising from the vena azygos or vena cava. birth. and wisdom or the understanding to the respecting affection for and perception of truth. without thought. and flows out from them by two ways. image the things mentioned above (n. shall be briefly described. The lungs : have bronchial tubes which ramify. inasmuch as there is a correspondence of the heart and lungs with the will and understanding (as shown above). Love without the understanding. of the heart into the lungs how the will flows into the underand produces the results mentioned just above (n. Now. and at length end in aircells. or affection. to a confirmed belief. will be able to see in an lungs. have been disclosed to me.CONCERNING DIVINE LOVE. Whoever will trace out all the tissues of the lungs from these origins. 406. Around the bronchial tubes and their ramifications there are arteries and veins called the bronchial. can neither feel nor act in the . By correspondence relating to the subject.) in sensitive life which of the understanding. 404). and the ramifications of the bronchia of the lungs to perceptions and thoughts from those affections. These. is Through these three conjunction s love or the will and in its aftive life. it does through the pulmonary arteries and veins. These arteries and veins are distinct from the pulmonary arteries and veins. the heart discharges the blood from its right ventricle into the lungs .

when he does not know what he is doing consequently in such action there would be nothing of intelligence or wisdom. birth feels the lungs a<5ls. in the womb. because the correspondence junction between the will and the heart. the whole power of good is by means of truth . is from the light which proceeds from the Lord as a sun. and between the understanding and the lungs. is evident also in swoons. 404) its is in its sensitive life and in adtive life. . From all this it can be seen that love or the will through these three . Since. but the other senses also. sees nothing and is blind. the lungs are closed. it follows that without the light of the understanding even the bodily senses would be blind and blunted. body since love without the understanding is as it were blind. n. That this is so can be proved to the life by the conof the heart with the lungs. man is a fetus. for respiration then ceases in this case there is no sensation and no a<5tion. and affection without thought is as it were in darkness. Moreover. without the light of the understanding. so long as the heart and the lungs do not adl together. That man has neither sensitive life without the co-operation of the heart and the lungs. are opened. for the understanding is the light by which love sees. but after 4-7 : . for action derives its esse from love and its quality from intelligence. is evident from the state of the fetus or the So long as infant in the womb. and thus by means of truth and good is of love. and not the lungs. wherefore he has no feeling nor any action the organs of sense are sealed up. the other senses. Such action cannot be called living action. That man has neither any sensitive life nor any active life. The same is true of every bodily a<5l for action from love without understanding is like man's a<5lion at night. moreover. and as they are opened man and sent into life them the lungs are opened by means of the blood from the heart. and from its state after birth. likewise the feet. . what has been said above can be seen as in an ally image presented to the eye. conjunctions (see above. the will's love. The wisdom of the understanding. It is the . and all the bodily senses derive their perception from the mind's perception. and truth is of the understanding.194 ANGELIC WISDOM . consequently good acls in truth. that is. because all perception of truth is a property of love in the understanding (as was shown above). when the heart alone acts. nor active . as is well known. not only sight and hearing. is such that just as the love acts with the understanding spiritually. then. the hands are bound. so does the heart a6l with the lungs naturfrom this.

for it lies . It is the same with the influx of love into the understanding. and as these correspond to all things of the body (as shown above). From this it is evident that the respiration of the lungs is in entire conjunction with the heart in each and every thing of the body and in order that the conjunction may be complete in every respect. which is wisdom or the and that love or the will prepares all understanding (n. form. these sheaths. in its house. . 4. Anatomy shows that the alternate waves of respiration also enter for the ligaments into the very viscera to their inmost recesses above mentioned cleave to the sheaths of the viscera. vertebrae. From conjointly what is there said. by the house is meant also the whole man as to all things of his body. IQ5 same with persons suffocated. the obstruction to the lungs is removed. and closing the respiratory passage man then appears to be dead. 403). sternum. 407. The blood. whereby its arteries also participate in the pulmonic motion.CONCERNING DIVINE LOVE. namely. and from the peritonaeum which depends on these. organs. not through the bronchial arteries and veins. even the heart itself is in pulmonic motion. (x. that is. reclines and is connected with them by the upon the diaphragm. 408. can be seen from what has been shown above. that when the lungs respire all are likewise raised and depressed in alternate movements. and things in its own human . These anatomical facts are ad- . in the bosom of and the lungs auricles. that it may act with wisdom or the understanding (n. and viscera. called members. it is true.} Love or the will introduces wisdom or the underBy the house of love or standing into all things of its house.08. by their extensions. the will is meant the whole man as to all things of his mind . The stomach. but through the pulmonary arteries and veins. he feels nothing and does nothing and yet he is alive in the heart. as is well known. is in similar conjunction with the lungs. either by water or by anything the filling up the larynx. as do the arteries and veins also by their ramifications. that love or the will prepares a house or bridal bed for its future wife. N. for he returns to both his sensitive and his active life as soon as . it is evident that each and all things in the whole body are so connected by ligaments issuing from the ribs. and diaphragm. That the lungs are introduced into all these things just as the understanding is introduced into all things of the mind. penetrate to their innermost parts. too. by the connection of its oesophagus with the trachea. circulates in the meantime through the lungs. and these last are what give man the power of breathing. 402) .

two lobes of the lungs. ) Love or the will conjoins itself to wisdom or the understanding.196 ANGELIC WISDOM duced to show what kind of a conjun6lion there is of love or the will with wisdom or the understanding. universe as created by the Lord there is such a marriage. their use having relation to good. for good is of love and In every particular thing of the truth is of the understanding. is the same in the angelic heavens and in their several societies. On this subject more may be seen above (n. ears. feet. For what is it to act from love without the understanding? Such action can only be called irrational. 408). and truth looks to good that it may have being. arms. 410. . testicles. Conjunction of evil and falsity. There is standing. Apart from the understanding love does not know this consequently such is the marriage between love and the under. kidneys. hands. n. two man . 409. and causes wisdom or the understanding to be reThat love or the will conjoins itself to ciprocally conjoined to it. ) Love or the will does nothing except in conjunc. eyes. where it is shown that love or the will is unable to effect anything by its human form without a marriage with wisdom or the understanding. and how the two united are conjoined with all things of the mind for the spiritual and the bodily conjunction are alike.' loins. pairs. wisdom or the understanding is plain from their correspondence Anatomical observation shows that with the heart and lungs. that although they are two. and the form of their use to truth. two hemispheres of the brain. will be spoken of elsewhere. : and where there are not this for the . 407. they act as one. 401). thus to their conjunction. and the left to good. (xi. two ventricles of the heart. which is the opposite of the conjunction of good and truth. nostrils. a like marriage between good and truth. (as will was shown above. (xii. From this marriage it is that in each and every thing of the body there is a right and a left. wisdom or tJie understanding. the heart is in its life's motion when the lungs are not yet in etc. The understanding teaches what ought to be done and how it ought to be done. the right having good from which truth proceeds. pairs in relation to truth from From this it is that there are there are two brains. it follows that love or the does nothing except in conjunction with the understanding. there is a right and a left reason that good looks to truth that it may have It existence. For as love has no nor any active life apart from the understanding and as love introduces the understanding into all things of the mind tion with sensitive .

accord- enters into them when To this the . from the life and consequent power of love. perceptions. an affection and an affection for seeing what it knows and understands. and causes the understanding to be reciprocally conjoined to it. as is evident from the analogy of the heart and lungs (of which above). Good does everything itself . wherefrom a conjunction seemingly reciprocal. IQ7 shows by cases of swooning and of suffocation. junction is from love's marriage with wisdom. This reciprocal con. is effected. and perception of truth. that love or the will conjoins itself to wisdom or the understanding. the organs of the face that it may have sensation. it receives truth is into its house and conjoins with it so far as the truth accordant. and not love or the will. uses corresponding to the affections of love.CONCERNING DIVINE LOVE. It is the same with the marriage of good and truth for good is of love and truth is of the under. forms the lungs and so adjusts them that it may carry on respiration in them also that it so forms the other viscera and organs that it may carry on various uses in them. and the remaining parts of the body that it may exhibit this it the fetus in the . it follows. which love acquires to itself by an affection for knowing. but this. the organs of motion that it may act. love or the itself to love or the will. and not wisdom or the understanding to love or the will also it is evident that knowledge. it is true. but this It appears also as if the understanding conjoined is an illusion. produces like things for the sake of the various affections that constitute its above). that for these affections love forms the understanding and actually it begins to feel and to act and to think. in its receptacle called the will. too. flow in. are not of the understanding but of love. so love. out of the spiritual world. and thought which it acquires by an affection for seeing what it knows and understands. motion also . while acting alone. 410. Now form. 409. affection for knowing. understanding contributes nothing. standing. yet they are received not by the understanding but by love. and knowledges therefrom. From all this it can now for the first time be shown that as the heart produces such things for the sake of the various functions which it is afterwards to discharge in the body. . which is the human form (as was shown as the first and nearest of love's affections are an for understanding. From all this it can be seen. womb and the chick in the egg. which it acquires by an affection for understanding. Thoughts. N. understanding received them. It appears as if the ing to its affections in the understanding. is an illusion will conjoins itself to the understanding. by Anatomical observation also shows that the heart.

Good can was shown above). that is. and he has exalted his affections he has perfected his affections through by wisdom. For when the heart corresponds to love. external and internal. that is. whilst it has not as yet determined Of itself to uses. and thus become affections in form therefore truth is nothing else than a form of the affection that is of love. Then love acts conjointly with its wisdom. . thus by means of wisdom. through truths received either by sight or by hearing. and all and things that as means lead to goods it calls its truths because these are means they are loved and come to be of its . which it procures for itself affection . for understanding. and not the reverse. there is none whatever truth is reciprocally conjoined by a life of good. For the affections of love are exalted and perfected by means of truths. in the . This is . it is evident that love conjoins itself to the understanding. correspond to affections. again. 412. as through its own form. and for thinking its own things. reciprocal conjunction. as though from it but it acts from itself through wisdom. To the love all such forms are beautiful and lovely. All things that favor it love calls its goods. From this it is that every man and every spirit and angel is regarded by the Lord according to his love or good. according as . and this derives nothing whatever from the understanding. . and in the lungs to affections for truth and as there are also other which are vessels is . or his truth separate from love it . whereby respiration It must carried on. 411.and that the reciprocal conjunction is also from love. what is meant by love or the will causing wisdom or the underare unbeautiful standing to be reciprocally conjoined to it. lungs called air vessels. The human form is nothing else than the form of all the affections of love beauty is its intelligence. and unlovely. life For man's life is his love (as his is qualified according as truth. These are what love disposes into the form of its affections and these forms exist in great variety but all derive a likeness from their general form. but others .198 ANGELIC WISDOM . From this. its determinations. arteries and veins. the conjunction of truth with good. these vessels correspond to perceptions. which is the human. which are its ends and are called its goods. What has been said may be seen in an image and thus corroborated by the correspondence of the heart with love and of the lungs with the understanding (of which above). but everything from or good. also admit truths which are not accordant but this does from an affection for knowing. and no one according to his intellect. a determination of love called affection.

is of love. which a thing impossible. 411-413. From this it is clear that affection. which is of love. state of those vessels and . and that the understanding does not conjoin itself to any affection of love. also. one of the spirit and another of the body the respiration of the spirit depends on the fibres from the brains. when he compares it with the understanding. to the end that love may have sensitive life and active life. and perceive them. Much more may be disclosed by comparing respiration stops. But it must not be forgotten that man has a twofold and that respiration. which is of the understanding (as was said above). to which the and lungs correspond but as few are familiar with anatomical science. all states of the lungs depend on the blood from the heart and from the vena cava and aorta. the structure .CONCERNING DIVINE LOVE. it is not well to say more on this subject. produces thought. conjoins itself to thought. in the same manner as the heart does in the lungs. (xiii. proceed in accordance with the for when the flow of the blood stops. does not perceive nor think by itself. from the po- tency given to it by love. 199 be distinctly understood that the arteries and veins in the lungs are not affections. can be elevated and can receive such That tilings as are of light out of heaven. but that it is reciprocally conjoined by love.of the lungs with the understanding. know of the structure of the lungs I am fully convinced that love through its affections conjoins itself to the it By what I understanding. and from the vena cava and aorta. and that respirations are not perceptions and thoughts. 413. but that they are correspondences. but acts wholly by affections which are of love. that affection. moreover. . that the understanding does not act at all by itself. but correspondences and inasmuch as they are correspondences the one can be seen in the other. to try to demonstrate or prove anything by what is unfamiliar . : understanding. which take place in the bronchial branches. they act correspondently or synchronously likewise that the heart and the lungs are not the love and understanding. It is evident. in the . N. for thought without affection is precisely like respiration without a heart. and the respiration of the body on the blood-vessels from the heart. are the affection for knowing.) Wisdom or the understanding. man has the ability to perceive arcana of wisdom when he hears . for understanding. that thought produces respiration it is evident. that is. . and respirations. These. renders obscure. For for seeing truth (which have been treated of above). Whoever from anatomy has come to understand the whole structure of the lungs can see clearly.

called rationality. glory. and what is good and true . (xiv. for is man the reason that the lungs correspond to the understanding. That this is so can also be seen in an image in the lungs. in the other In the former. in that degree. and from that light draw forth wisdom. and with the wise.2OO ANGELIC WISDOM This capacity of in many places. when the understanding is raised above its proper love. through the bronchial which are from the vena cava and aorta. This takes place in the lungs. provided That the understandit loves wisdom. and thus from both together to perceive proof. that the understanding can be elevated and receive things that are of light out of heaven. which consists of bronchial tubes continued down to the minutest these are air-cells. In the lungs it can be seen from their cellular substance. but derives from it what is called the affection for knowing and understanding. is what is meant distinguished from beasts. provided it loves those things that are of the light of heaven. or gain in the world this clings to every love as a surface. for the correspondence is plenary. Still. or that are of wisdom. has been shown in the preceding chapter and in many places above also that love or the will can be . 414. and . are from the heart alone arteries and veins. and by it This. and the understanding from the lungs. and by it the love shines out to the surface. in the latter. it is expanded almost separate from the heart. its censort. which are receptacles of air in respirations what the thoughts make one with by correspondence. ing can be elevated into the light of heaven. then. and contracted through the pulmonary arteries and veins. shines through. when it is said. in one mode with the heart.) Love or the will can in like receive such things as are of heat out manner be elevated elevated as well. these vessels are outside of the heart. It belongs to every man by creation. it does not withdraw from it. which corresponds to the heart. To see from correspondence is to see the lungs from the understanding. which . for the reason that the understanding has the ability to be raised above its proper love. has been shown above man It is what just and right. and perceive them. and to decide is is them. and to receive light from heaven. the capacity to understand things interiorly. and can of heaven. has also been shown in . with a view to somewhat of honor. These things respecting the lungs are brought forward to prove that the understanding can be elevated and can receive and perceive things that are of the light of heaven : . This celllike substance is such that it can be expanded and contracted in a twofold mode.

to the light of summer is wisdom with its love. 415. . light with dom The is with light all things flourish. or gain as an end. by stealing. heat in the world. 414. thus not for the sake of self. But in company with others. the genuine love of the human understanding. by committing adultery. things of the church. : time . Thereby the respiration of the body can be separated from the respiration of the spirit but when blood from the heart alone a6ts the respirations cannot be separated. Light exists without heat and with heat light is without heat in winter time. the will is elevated into heaven's heat.CONCERNING DIVINE LOVE. in the conjunction of the lungs with the heart. the spiritual . that is. and cannot without these means. and act precisely like a spiritual. moral. by being revengeful. and against moral and . that corresponds to the light of winter is wiswithout its love and the light with man that corresponds and when heat man . he can talk. and with heat in summer dom. the neighbor. 415. by blaspheming. and civil man. when he has no fear of loss of reputation for he can then think and speak against God. that is. because it is a marriage of celestial love and wisdom . and ing also by blood sent out not from itself but from the vena cava and the aorta. which is called celestial marriage. a marriage is elevated into its light. from the twofold state of the lungs in respiration. where he is afraid of losing reputation. and is given by the Lord when man shuns evils as sins. From all this it can be seen that love or the will as well as the understanding can be elevated and can receive such things as are ol . Now since thoughts a6l as one with respirations by correspondence. it is plain. N. 2OI many places. consequently it is said that love also is elevated if it loves wis- The love of wisdom. But love or . and to think and from thought to speak and ac"l in another way when not in company. but only through a love of use. that man is able to think and from thought to speak and ac~t in one way when in company with others. For the heart can be conjoined to the clustervesicles of the bronchia by blood sent out from itself. in that degree. of the two takes place there. Yet love or the will cannot be thus elevated through anything of honor. civil laws and he can also act contrary to them. while the understanding When both are elevated. but for the sake of the neighbor and because this love is given only by the Lord out of heaven. is love towards It is the same with light and the neighbor from the Lord. its consort. This conjunction and disjunction of wisdom and love can be seen effigied. glory. preach. therefore it is that love or the will can be elevated by these means. as it were.

although able to think rationally. do not belong to his love. in that degree. that it may al as one with itself. 414). can be seen above (n. and if it does not love wisdom. From all this it can be seen how it is to be understood that love. That love is capable of elevation if it loves wisdom in that degree. and so on. . or the understanding. how the understanding can be elevated above its proper love even into wisdom : . the natural love can see by its capacity to understand and contemplate things in heavenly light it can even talk and preach about these and explain them as at once moral and spiritual But when the understanding is not elevated. spoke of when its understanding was in elevation. its consort. effecls the elevation. virtues. what This sincerity is.) Otherwise love or the will draws down wisdom.17* Now as love corresponds to the heart. the love. it is true. then he does not love the things of heavenly light or wisdom consequently he then draws down the understanding from its height. even what genuine love is. that it may act as one with itself. from its elevation. But when he perceives that he gains nothing of the kind from that elevation (as he does when he thinks with himself from his own natural love). glory. if that love is merely natural. one of the body the other of the spirit. thus to wisdom. yet the things of wisdom. draws it down from its elevation. if it is merely natural. is not a rational man for although he elevates his understanding even to heavenly light. Man has a twofold respiration. is a rational man but one who is in natural love alone. but from desire for honor. There is natural love and there is spiritual love. that it may a<5l as one with himself. provided it loves wisdom in tha* degree. instead of If it then thinks of the things it chastity lewdness. For example when the understanding by its elevation is in wisdom. A man who is in natural and in spiritual love both at once. . does not see these virtues. and gain. it can laugh at them and think of them merely as serviceable to it in captivating the souls of men. : . 416. that it can as it were be separated. but instead of justice it sees injustice. 4. His love. the foregoing statements may be corroborated by their correspondence. unless it loves wisdom. These two respirations may be separated and they may be conjoined with men . what chastity is. . as. instead of sincerity deceit. for instance. then the love sees what justice is.202 ANGELIC WISDOM the heat or love of heaven. and the understanding to the lungs. of heavenly light. the understanding is drawn down by it from its elevation. precisely like a spiritual man. (xv. that is. and how.

as well as his understanding. for nothing else appears before his eyes. 418.) Love or the will is piirified in the understandFrom birth man loves nothing ing. sees what the evils are that defile and corrupt the love he also sees that if he shuns those evils as sins and renounces them. that is. they are separated. bv the exercise of his power in . and then not wisely. and in whose memory therefore many things of wisdom remain. By life is meant love. Moreover. the man. this poreal-natural. he loves the things that are opposite to those evils all Then also he perceives the means by of which are heavenly. 419* (xvi. That love is the life has been shown above. love has become impure by reason of the separation of heavenly This love could not be separated parents. thus from his love. but by his life that is. By means of the understanding. It is the common man therefore when any one .CONCERNING DIVINE LOVE. whose understanding has been elevated. might be ele vated into wisdom. From all this it can be seen that no one is to be judged of by wise speaking. but from his spirit. . 416-419. This love is cor. that is. but sometimes insanely. because when he talks or teaches in public he thinks from the memory. which is Then so far as love gives heaven the the source of wisdom. . but by wise speaking conjoined to life. if they are elevated together. opinion that wisdom makes the heard to talk and teach wisely he is believed to be wise yea. Consebut rarely with men who are spiritual and sincere. inasmuch as thought and respiraThat the structure of the lungs is tion act correspondently. N. from the surface of his love. . and if he is a merely natural man. which he is enabled to shun and renounce those evils as sins. especially with hypocrites. not by wise speaking separate from life. quently a merely natural man and hypocrite. and may be called material love. but self and the world. and gain but when the same man is alone he thinks from the more inward love of his spirit. sees. and to see how he ought to live love from it in from its order that his love. is . also respires in like manner. . such that they can respire both by blood from the heart and by blood from outside of the heart has been shown above. can talk wisely in company by thought from the memory but when not in company. love. unless man had the power to raise his underimpurity standing into the light of heaven. the man. which is a desire for honor. to elevate his understanding into the light of heaven. he himself believes it at the time. consequently nothing else occupies his mind. 203 merely natural. he does not think He from the memory. This the love. glory.

justice. and therefrom recognizes and sees them. Any one can comprehend intellectually and see rationally. chastity. . and if it is not serviceable it is disowned and rejected if not . . . glory.2O4 ANGELIC WISDOM first place and the world the second. and justice he shuns and renounces revenge and hatred. its ele- man comforts himself with the thought that the wisdom of his understanding may be made serviceable as a means to honor. that degree love its consort. that is. then after it. so far will he love chastity and so on. rectitude. Then man gives self and the world the first place. 420* The same teries thing and veins correspond is imaged in the lungs. so far will he love sincerity. Still it. rectitude. as well as from the diminished quantity of the blood flowing back into the left much . but also from the moisture of the outgoing breath and from its odor as perceived by others. When he has removed the opposites. so far will he love the neighbor and so far as he shuns and renounces adulteries. and therefore filled with the chyle collected from food and drink. that so far as he shuns and renounces theft and cheatso far as ing. and other affections of heavenly love. as has been said above. and united to the light of heaven in which the understanding is and the marriage takes place that is called the marriage of good and truth. love towards the neighbor. and what has the second place is loved only so far as it is serviceable. until he has removed their opposites. that does. and the Lord and heaven the second. and at the same time gives the Lord the first place and self the second. of love and wisdom. then he is in those affections. which is venous. whose arand whose respirations correspond to the perceptions and thoughts of the understanding. is evident from observation. is evident not only from the influent blood. it does not receive may even contradict and rebuke it. is . yea. transmit to love the light of heaven yet inasmuch as the love does not in raised into the heat of heaven. evident. (i. and nourishes with suitable food from the inhaled air. . so far love is purged of its uncleannesses and is purified in other words. That the heart's blood is itself purified of undigested matters in the lungs. Previously there is a kind of veil interposed.) That the blood is purified of undigested matter in the lungs. wisdom. when it returns from vation. to the affections of love. And yet scarcely any one knows what there is of heaven and the Lord in sincerity. . or gain. before death. indeed. that love or the will From is all this the truth is now if purified in the understanding they are elevated together.

all purification of man is effected by means and by it. It follows that men in the world impregnate their blood with similar things according to correspondence with the affections of their love for what the spirit of a man loves. blasphemies. and chastity. gardens. when love is affected by these impure things . this is love it. while the spirits in hell enjoy only the odors that correspond to a love opposed to wisdom these are foul odors. the blood inhaled air : . but the former are perfumes. 420) and while it remains impure it loves what is impure. if This is because love. sincerity. as regards his purified if he loves wisdom. n. little veins in great abundance with tiny mouths that absorb what they want consequently. it is therefore undeniable also that is undeniable from them the blood attracts such things as are useful to it. blood purifies . revenge. recesses of the lungs. and woods various kinds in the water that rises from the ground and from rivers and ponds. and all pollution of man is effected by means of falsities that are opposite to the truths of wisdom. deceit. such as . 421.CONCERNING DIVINE LOVE. 421. 419. hahed. and is defiled if he does not Moreover. that flows back into the left ventricle of the heart into arterial blood of brilliant hue. if they are not elevated together. 420. when love makes the things of wisdom to become : . adulteries. truth.) Love or the will is defiled in the understanding correspondence it results that man. These facts is changed prove that the itself of heterogeneous things and nourishes itself with homogeneous things. in the vesicles or innermost love. From love. for these are then its affections that are called lusts. (2. justice. 2O5 ventricle of the heart. That the blood in the lungs purifies and nourishes itself correspondently to the affections of the mind is as yet unknown but in the spiritual world it is very well known. . . and by it in the understanding. for angels in the heavens enjoy only the odors that correspond to the love of their wisdom. and it rejects what be- Love is longs to charity. remains impure (as stated above. N. (xvii. of the truths of wisdom. by the understanding. and from the immense quantity of exhalations and effluvia from human beings and animals with which the air That these things flow into the lungs with the is impregnated. his blood according to correspondence craves and by respiration attracts. not elevated. and such things are useful as correspond to the affections of its For this reason there are. .) That the blood nourishes itself with suitable food from the inhaled air is evident from the immense volumes of odors and exhalations continually flowing forth from from the immense supply of salts of fields. said to be defiled in the understanding.

Love purified by wisdom becomes spiritual and celes- has three degrees of life. It is not the understanding that becomes spiritual and and when the love has so become. 423. and these it can learn only by means of an elevated and enlightened understanding and then so far as it loves truths in the practice of them so far it is elevated for to understand is one thing and to will is another or to say is one thing and to do is another. there is no need to say more its blood than has been said above (n. . falsifies. but in the measure in which his understanding is raised into the light of heaven. and he is capable of elevation from one degree for the reason that man Yet he is not elevated by wisdom alone. 420). . for love cannot elevate itself unless it knows truths.) Love. so far he loves wisdom and his life is so far according to wisdom as he puriand so far as fies himself from uncleannesses. so far as his life is according to wisdom. for a man's life is his love. (xviii. the understanding. therefore. There are those who understand and talk about . and his love conjointly is raised into the heat of heaven. 4-22. that is. in the lungs. spiritual and celestial. spiritual. them ? tial. it is elevated. a life . and not from itself. he becomes spiritual and celestial he then becomes like a garden of Eden. . . . which are sins he does this does he love wisdom. that is. Love becomes spiritual and celestial by a life according to the truths of wisdom which the understanding teaches and enforces. Of the corresponding state of the heart. but by according to wisdom.. but the love . and jtill more when it perverts. effected b)' stenches. This one can see from reason alone for what kind of a man is he who understands the truths of wisdom and talks about them while he lives contrary to them. precisely as it is in heaven and in hell. When.and adul terates them. standing becomes spiritiial and celestial. called natural. . while his will and conduct are opposed to . Consequently.2O6 ANGELIC WISDOM its servants. yet neither will nor practice them. makes its consort. it celestial. and celestial (of which in the Third Part of this Work). That love purified by the wisdom in the understandin? becomes spiritual and celestial cannot be seen so clearly by into another. which is at once in vernal light and vernal heat. love does put in practice the truths of light which it understands and speaks. the truths of wisdom. except that instead of the purification of the blood its defilement takes place and instead of the nutrition of the blood by fragrant odors its nutrition is of . when purified by wisdom in the underMan is born natural. Love imbibes these truths by means of its understanding.

. and struggles for breath like a man in the agonies of death therefore he throws himself headlong from the place. and so far as it loves Then if the understanding ascends. From all this it can be seen that with the spiritual man it is the purer blood. and therefore in similar thought. 422-424. this natural love draws down such wisdom. as was said. . 207 their correspondence with the heart and lungs. . The blood may abound in impurities. rated from spiritual love is the opposite of spiritual love because natural love is love of self and of the world. called by some the animal spirit. But the difference is clearly discerned in heaven. experiment on the blood but he can by observing the affections . becomes natural. because no one can see the quality of the blood by which the lungs are kept in their state of respiration. and yet not be distinguishable from pure blood. N. As natural love can ascend by degrees and become spiritual and celestial. he is seized with anguish in the breast. which is purified and that it is purified so far as the man is in the marriage of love and wisdom. it follows that the latter blood is also purified by means of it.) Love. It is this purer blood which corresponds most nearly to that marriage and because this blood inflows into the blood of the body.CONCERNING DIVINE LOVE. of love. by the light of heaven such things as are of wisdom. marriage enters heaven. and the world looks downward and outward. and joins it to itself in what is its own and there either rejects the things of wisdom or falsifies them or encircles itself with them. and as the character of angels is recognized by that marriage. sensual. Consequently when natural love is separated from spiritual love it cannot be elevated above what is man's own. the respiration of a merely natural man appears the same as the respiration of a spiritual man. . The reverse is true of those in whom love is defiled in the But. for there every one respires according to the marriage of love and wisdom . in the same way it can descend by degrees and become sensual and corporeal . and love to the Lord looks upward and inward. Moreover. . and corporeal. and spiritual love is love to the Lord and love to the neighbor and love of self . that it may talk about them for reputation's sake. . is glued to it. and sees it. so is it recognized by respiraFor this reason it is that when one who is not in that tion. . 424* (xix. since these correspond to the blood. nor finds rest until he is among those who are in a respiration similar to his own for then by correspondence he is in similar affection. no one can test this by any understanding. but is immersed in it. when defiled in the understanding and by Natural love sepait.

2O8 ANGELIC WISDOM il does descend so far as it loves dominion from no love ol but solely from love of self. For. is its understanding down from its eledoes when man is alone and thinks from his own love. for man to distinguish the one love self. and appear gaudily attired memory . Man has these two faculties that he may from being natural become spiritual. from the other. Those the world had been in a supreme love of ruling from the love of self. then appear in body like Egyptian mummies. not for the sake of It is difficult. a6l in the Those who are in this love are able to speak and same manner as those who are in spiritual love but . although the difference between them is like The differences between these that between heaven and hell. still remain. and These two capathe capacity to al called freedom. there called sirens. then he thinks against God in favor of nature. may be regenerated. they are not corporeal in understanding when they converse in public. and by means of them harlots. against heaven in favor of the world. however. two loves of ruling may be seen in the work on Heaven ana Hell (n. and had also surpassed others in elevation oi understanding. Who in the world at the present day is aware that this love in itself is of such a nature? Yet a love of ruling from love of use is possible. what elevated by itself into the light of heaven. as was said and in who in . they say and do is comparatively like fruit that appears beauor like almonds tiful on the surface but is wholly rotten within which from the shell appear sound but are wholly worm-eaten within. make thembut when selves seem handsome. cities belonging to man have been treated of above (n. but only from love of use for the sake of the common good. but corporeal in love that is. (xx. : . they do this either from or from the understanding Nev ertheless. These things in the spiritual world are called delusions. but are so when they hold converse with themselves in spirit and being such in spirit. the devil. and are For when like devils who make themselves angels of light. 264-267). and against the truths and goods thus of the church in favor of the falsities and evils of hell wisdom. From this the character of those who are called against for they are not corporeal in corporeal men can be seen understanding. 551-565). understanding spirits that are called corporeal. the delusion dissipated the sirens appear like ghosts. that is. It is this love which is called and use. . .) The capacity to understand called rationality. therefore after death they become both in love that corporeal love draws it vation. as . and in mind gross and silly. 425.

and are therefore to be believed apart from the understanding. and in place of angelic wisdom from rationality. are neither of them of man. understand these means. 425. But it is to be carefully noted that these capacities. All the means by which man is enabled to attain to good are It is by rationality that man is able to know and provided. . after death. by means of its understanding. and yet are never taken away from man and this because without them man cannot be saved. and by freedom that he is able to will and to do them. knows this it can choose either the one or the other and if it chooses good it can. from a principle of religion. in . but are continually of the Lord in man. 2OQ it spiritual. know nothing of these capacities called ration- These cannot do otherwise than deny that a capacity called rationality. . to understand. are in infernal insanity and what is wonderful. and to think these means. it is very evident that he ought to believe that he thinks as if from himself what is true. not knowing that the exercise of freedom in doing what is evil is slavery. Freedom is also the will to know. rated less . freedom and rationality. Those who hold from church what good When it . cannot do otherwise than deny. and that they cannot be appropriated to man as his own nor. by means of its understanding. they claim that both these capacities have place in doing what is evil and in thinking what is false. above. and is regenecannot become spiritual or be regenerated unknows. in which they might have been. be instructed about the means by which to attain to good. But inasmuch as man perceives no otherwise than that he thinks from himself what is true and does from himself what is good. in which they might have been. is there agreement with their faith. are deprived of both these capacities and in place of heavenly freedom. N. doctrine that things spiritual or theological transcend the understanding. indeed. and consequently that good is not to be done from any will to be saved. things. who hold from church doctrine that no one is able to do good from himself. can they be given to man as his own.CONCERNING DIVINE LOVE. . too. are in infernal freedom. Therefore. but are of the Lord in man. the existence of both these capacities which belong to man. for without them he cannot be For this reason man is regenerated (as has been said above). and therefore what truth is and what falsity is. . those who have confirmed themselves in these ality and freedom. instructed by the church that from himself he can neither think what is true nor do what is good. Those. and that the exercise of the reason to think what is false is irrational. what evil is and it is man's love that becomes it and is.

if as whoever loves uses spiritually looks not to self. (More about these loves may be seen above. or he thinks what is true and does good from himself. for these look to uses not for the sake of others but for the sake of self. and in good at the same time.) Spiritual and celestial love is love towards the neighbor and love to the Lord. By love towards the neighbor is meant the love of uses. 424). n. and natural and sensual love is love of the world and love of self. away from the Lord and away from heaven. either he does not think what is true nor do good.210 ANGELIC WISDOM if and does as from himself what is good. 426. and this from spiritual enjoyment in them. whether or not he considers evils to be sins. . still he can know it by this. If he regards them as sins. Opposed to these loves are the loves of self and of the world. All this has been said to show that although man does not sensibly perceive whether the uses which he performs are for the sake of use or for the sake of self. and by love to the Lord is meant the love of doing uses (as has been shown before). And when one who does this shuns sins from a feeling of aversion. and therefore has no religion. For if he does not believe this. and put self in the Lord's as a consequence place. but from the Lord. and doing them from a love of them. New Jerusalem. . consequently when he is performing uses he does not know whether he is doing them for the sake of uses or for the sake of self. the uses which he does are spiritual. because loving uses. they and looking backward away from these is looking to hell. . and those who do. But he may know that he is performing uses for the sake of uses in the measure in which he shuns evils for so far as he shuns evils. he then begins to have a sensible perception of the love of uses for the sake of uses. because no one can serve two masters at the same time. whether the uses are spiritual or merely natural. from beginning to end. but whose good he is moved. These loves are spiritual and celestial. may be seen in the DoElrine of Life for the. . is different from the love of what is man's is divine. For evil and good are opposites consequently so far No one can be in evil as any one is not in evil he is in good. Yet man does not feel and perceive the love of performing uses for the sake of uses as he feels and perceives the love of performing uses for the sake of self. and thus ascribes to himself that which That man ought to think what is true and do good from himself. this invert divine order. (xxi. that is. he performs uses not from himself. own for to others outside of self for . and the world in the place of heaven look backward. and for that reason abstains from doing them.

CONCERNING DIVINE LOVE. . and worshiping the Lord alone. The marriage of celestial with wisdom. and it is ot intelligence to do good from truth. 37). The And These are they who are in the third heaven. and spiritual love the love of truth for those who are in celestial love perform uses from love of good. v. while those who are in in spiritual love is love . is crazy. These. according to which the heavens junElion. Nevertheless. 211 427* (xxii. It is. These are they who are in the marriage of love and wisdom from the Lord and who represent the heart region of heaven. 427. from love of truth. What is faith? is it not wisdom? and what is charity? is it not doing? And when told that faith is believing what is not understood. appear to others as infants about the truths of wisdom. they also appear simple. and not on the memory. because they are such. and who are the wisest of all. are distinct. Nay. Such have they become who in the world have applied the divine truths which they have heard immediately to the life by turning away from evils as infernal. celestial love and spiritual love. These loves are distinguished by this. Because those who are in celestial love have wisdom inscribed on their life. saying. nay " (Matt. and there is nothing of pride in their discourse. they turn away. who are meant by the words of the Lord. that celestial love is the love of good. since they are in innoand since they never talk cence. they perceive by the tone all things of his love. they perceive instantly whether whatever they hear is true or not and when asked whether it is true. Celestial love is love to the Lord. for which reason they do not talk about divine truths. and by what he says all things of his intelligence. These are they . saying. N. therefore from principles in the memory. and the marriage of spiritual love with intelligence for it is of wisdom to do good from good. they are unwilling to hear any thing about faith. ' Let your speech be Yea. and spiritual love is love towards the neighbor. and spiritual love does what is true. that those who are in celestial love have wisdom inscribed on their life. 426. and do them memory. when they hear any one speaking. The difference between these two loves can be defined only in this way. consequently celestial love does what is good. or It is not. mentioned above man . but do them .) Il is the same with charity and faith and theit conjunction as with the will and understanding and their conThere are two loves. . yea. spiritual love have wisdom inscribed on their they talk about divine truths. and those . they answer only.

they call it empty talk. also . are instructed by angels. so far as this has been Inasmuch as these do not know what conjoined with charity. and the understanding of intelligence. Who does not believe what is true ? This they say because they see truth in the light of their own heaven and to believe what they do not see they call either simplicity or foolishness. they cannot be among is. . which is love towards do not have wisdom inscribed on their life. but among those who are in knowledge only. uprightly. charity those in the heavens who are in wisdom and intelligence. are raised into the societies of those are in spiritual love and therefore in intelligence. These become spiritual. while it is of intelligence to do good from an affection for truth (as has been said above). 431* To this I will add the following notable experience In heaven all who perform uses from an affection for use are wise and happy above others. because they are not in any good. in which all are who are in the heavens. thus not in any marriage of good and truth. Neither do these know what faith is. or whether faith be truth. but only something of faith out of the Word. justly. unknown. and faithfully in the work proper to the calling is ligence.212 ANGELIC WISDOM love. tacle of love. but have cherished an affection for truth. if by charity spiritual sent love understood. and in who away into deserts. but for it is of wisdom to do good from an affection for intelligence good. 429* But those who are in spiritual-natural love have neither wisdom nor intelligence inscribed on their life. and according to their reception of truths and a life agreement therewith. When faith is mentioned they understand truth. 428* Those who are in spiritual the neighbor. the rest remaining spiritual-natural. But those who have lived in faith separate from charity are removed. . : . and when charity is mentioned they understand doing the truth and when told that they must believe. and ask. These are they who constitute the lung region of heaven. 430. Yet such of them as have shunned evils as sins are in the outmost heaven. since the will is the receping. All that has been said of love and wisdom in this Part may be said of charity and faith. . mentioned above. and by faith the truth that produces intelIt is the same whether the terms will and understandor love and intelligence be used. and are in a light there like the light of the moon by night while those who have not confirmed themselves in a faith in what is . because of the common sphere which they enjoy and with them performing uses is acting sincerely.

who are eager to investigate even the primitive form of man. a kind of delineation apgrees. thinking that man is in his fulness from his first. and flows out from The parts there are angels. and the left the receptacle of wisdom and that by wonderful in. and it flows in from the parts into the community. The manner of those convex part. the community is a society of them. in the flat part. which is not visiNow because there are some in the world ble by natural light. the good of the community is maintained and perpetuated. peared for a face. and other things they call obligations and favors saying that when one performs the duties of his calling . and faithfully.CONCERNING DIVINE LOVE. 213 of each. N. because it cannot be seen moreover. and each of these in like : still more minute. permission having been . It has been disclosed to me by angels. and that this is to "be in the Lord. What man's . granted. WHAT after MAN'S BEGINNING is FROM CONCEPTION. and is afterwards perfected by growth. they presented before my eyes in the light of heaven a type of man's initial form. to whom it was revealed by the Lord and because they had made it a part of their wisdom. uprightly. which is the rudiment. which was as follows There appeared as it were a tiny image of a brain with a delicate delineation of something like a face in front. which is seed from the father. from which conception is effecled. it has been disclosed to me what that rudiment or first is in its form. The convex part was covered round about with a most fine skin or membrane which was transparent. of contiguous globules or spherules. just as the brain in its larger form is divided into two hemispheres. This they call charity. initial or primitive form is in the womb conception no one can know. sincerely. and the community to the parts. with no appendThis primitive in the upper convex part was a structure age." because all that flows in from the Lord is use. 428-432. was also divided into two beds. and because many of these have fallen into the error of 432. It was told me that the right bed was the receptacle of love. and it is the enjoyment of their wisdom to communicate to others what they know. and each spherule was a joining together of those more minute. It was thus of three deIn front. justly. it is made up of spiritual substance. and acls of worship they call signs of charity. which was a type of the brain in least forms. as it were. .

which also it . was further shown in the light of heaven. that the structure of this little brain within. it follows that in that primitive there is a continual effort towards the human form. which fell brightly on it. was the receptacle of infernal love and insanity. as to position and movement. by hereditary corruption. which were in the order and form of heaven. which. as it were. was in the order and form of heaven. and these evils reside there in the outermosts and that this corruption cannot be put away. gels said that the two interior degrees. is born into evils of every kind. unless the higher degrees are opened. And as love and wisdom are very man. consorts and partners. and this primitive of man is a receptacle.2] 4 ANGELIC WISDOM It terweavings these were. and that the exterior degree. . were the receptacles of love and wisdom from the Lord . which was in direct opposition to the order and form of heaven. and that its outer structure was in dire6l opposition to that order and After these things were seen and pointed out. are receptacles of love and wisdom from the Lord. for the reason that man. the anform. gradually assumes. as was said. for love and wisdom in their essence are the Lord.

410). All operations of love or the will outside of the understanding have relation not to affections for truth. are not possi- ble outside of their subjects. (See n. 408) . 117. 403. . Acts of the body contain in them all the prior things from which *hey exist (n. (n. 68. of the heart with the lungs Conjunction (n. Aconites. ishment of the blood 420). because it is of love (n. 263). which is hardly noticed (n.-Affection a determination of love (n. pressure and action on the body (n. which are of love. A<5Kon derives its esse from love. 335). 404). being universals. Affections. 339). and thoughts. Affections of love correspond to the blood (n. not entities abstracted from real and actual substance or form (n. are imaged forth in the face . Abstract things. are revealed in the sparkle of the eyes (n. From affection for knowing springs affection for truth . 176). but are states of subjects (n. speak ing. things applied (n. 364). 405. Acts. Affection is not perceived except by something pleasant in thinking. and 408) air vessels (n. Is of the will. 325). 404). 412) respiration of the lungs (n. 260). 21) Anatomy. thought. Air. 176). Affection is related to thought as the tone is to speech (n. 412) . and affections are substances and forms. 365). of the embryo (n. arteries. In life alone there is action. 209. its quality from intelliAction and Reaction. action would cease (n. from affection for understanding springs perception of truth. 373. there is action and reaction (n. but to affections for good (n. 269). 228). (n. veins. are in a series of discrete degrees (n. (See Thought. 372). Affection and thought are possible only by means of atmospheres purer than air (n. 399) . 176). purification (See also n. are often better comprehended than Abstract. Errors respecting Adam (n. 33).} is the lowest of the three atmospheres (n. INDEX OF WORDS. 410) . and acting. 291). structure of the lungs In. 406). 423). In things greatest and least of the universe. 263). both living and dead. and action.) and nour . 401). 277. Arises from Divine Love (n. 287. Origin of aconites (n. Adoration and worship flow from softening of the heart and humiliation (n. 224. Confirmations drawn from the anatomy of the brain (n. It can to some extent be seen and comprehended All-providing. operations of the heart . A ffection. Without reaction. 278). Air Its how God can be all-providing (n. and from affection for seeing truth springs thought (n. 68). reaction is caused by the action of life (n. which are of wisdom. (n. of the heart (n. perceptions.CONCERNING DIVINE LOVE. 42) . Thoughts. 365. 372).. 214). gence (n. Affection. 366). The equilibrium of all things is from action and reaction Adam.

have an internal and an external (n. Animals. Atmospheres are receptacles and containants of heat and light (n. 275). f Atmospheres. 413. "Ashur" or "Assyria" signifies the church in respect to intelligence (n. Assyria. 407. Effect of speaking from appearances (n. Pulsation of the arteries with spirits and angels (n. Aorta. 349). 109. 235). 322) The angel of heaven and the man of the church act as one through con junction (n. and three in the spiritual good (n. 257) .) Appearances. right arm has reference to the good of truth. Appearances are the first things out of which the human mind forms its understanding. The In the Word. 257). . 135). the sun of the spiritual world (n. 294). angelic itself of heaven Love Divine and Wisdom Divine (n. 40). 223). Relation to (n. When angels speak with man it is in a natural language. They breathe. Noxious animalcules. All that appears around them is produced or created from them (n. ANGELIC WISDOM Love and wisdom 114). 60. 363. The very angelic state is the reception of love and wisdom in like Angelic. There are six degrees of ascent. 420). 340. 405. Appetites are derivations from love or the will (n. 357). three in the natural. the Word (n. and not from what is their own (n. the left to the truth of 409). Arms. 73. 61). 7. no. 432).2l6 Angel. 412. 412. 405. 134). Those in the hells compared to the antipodes (n. Antipodes. The knowledge possessed by animals implanted in them (n. 102). 412. 299). 176). Their condition in the spiritual world (n. 221). 363). Threefold ascension of degrees of height (n. 108). Arcana. Waves of effluvia continually flow forth from animals (n. 220). They have each and all things that men have on earth (n. Those who become atheists (n. and hear in the spiritual world just as men do in the natural world (n. The animals which appear in the spiritual world are mere correspondences (n. 118). speak. equally with men. 10. which is the man's mother tongue (n. (See also n. 61). 87). man in each and all things of the animal kingdom when they are accepted as real truths they become falsities and fallacies (n. 420). 346. 384. 67). (See n. angels are angels from the Lord. world (n. 325). their origin (n. 351). and how they are produced (n. is The very 114). Atheists. Angels.) Appetites. namely. Arteries correspond to affections.339). 125. 341-343). 293). are what make the angel. but Forms of uses in this kingdom (n. and can be shaken off only by the exploration of causes (n. 285). and in the lungs to affections for truth (n. They appear measure (n. the natural mind in man (n. Animal Kingdom. 66. 391). Animalcules. 349). Arteries. Arcana concerning the Lord (n. \ In the Word. in the place where their thought is (n. 296. So long as appearances remain appearances they are apparent truths. 221. "arms" signify power (n. and these two are the Lord's . 183. Ascension. Bronchial and pulmonary arteries (n. 415. There are in them degrees of both kinds (n. Marvellous things in their instindt (n. 316). Their origin. 413. The enjoyment of the wisdom of angels is to communicate to others what they know (n. 225). Ashur. 191. 113.

Bird. Vena. 345). 152. The state of the animal before birth is like the state of the seed in thi Birth. (See n. 369). The beauty of angels is a form of their love (n. (See n. banishes from the sight of man everything of religion. Bark. 302-304). (See n. Both are divided substances or minute forms (n. The spiritual is like a bird of paradise (n. just as in the natural world. according to correspondence. 341). 372).. with wisdom or the understanding (n. 369). 402).) Auricles. 405. Wonderful instincts of birds (n. There are atmospheres 217 in the spiritual world. Believe.origin (n. How vegetation is brought about through the outer and inner bark (k 314). that is. close into such substance! and matters as are on the earth (n. All things of the body have relation to the heart and lungs (r. bearing (n. 353). 223 " Autumn. in both worlds. Their origin (n. earth while taking root . his blood. All things of the body are derivatives. speech. 370. 374). 255). that he can fill his memory with information. Knowledge implanted in birds (n. 178). (See also n. 411). 176). The life of the body depends on the correspondence of its pulse and respir ation with the pulse and respiration of the spirit (n. 358. 310. 401. The sensual man Why Blood. 255). form. 423). Representing the affection of an angel (n. Bees. 174). 355. differs from the beast only in this. 403. 420). Basilisks. 339).) signifies the decline (n.) of the church (n. The blood in the lungs purifies and nourishes itself correspondently to tht affections of the mind (n. 316). is not faith (n. only the former are spiritual.CONCERNING DIVINE LOVE. 158. craves and attracts by respiration (n. while the latter are natural (n. " autumn Azygos. everything spiritual (n. 176). Arterial blood (n. Their wonderful doings (n. To believe blindly the theological things which councils and certain leaden of the church have decreed. There are degrees of both kinds in the atmospheres of both worlds 184). Atmospheres are active forces (n. 344). 300. 134). or of the will. 408. the state after birth until the animal becomes prolific is like the growth of the tree until it reaches the state of fruit- Beasts. 379). 173. Body. sight is possible only by means of an atmosphere purer than air . 380. 390).) The affections of the love correspond to blood (n. 420). Then. (See also n. that is. 178). Betrothals of love. are things constructed by fibre* out of first principles. which are receptacles of love and wisdom (n. Why blood. they cannot speak (n. 356). 420). 405. in the Word. All things belonging to the bodies of spirits and angels are held togethei in connection. 175). Respiration. 427). 147. 374). and hearing are effected by means of a lowest atmosphere which is called air. The body of man is the mind's external which feels and acts (n. thought and affection are not possible except by mean* of still purer atmospheres (n. What the spirit of a man loves. Beauty. . is called the soul (n. Bats. To believe what is not understood. and order by means of atmospheres (n. In the Word. 73). in their outmosts. The atmospheres Difference between spiritual and natural atmospheres (n. and thtnk and speak therefrom (n.

412-415). Represented by those who are in the marriage of love and wisdom from Capacities. U2). from one of which he has will. "breadth" signifies the truth of a thing (n. 367. 119). 304). (n. Rationality and freedom are the two capacities from the Lord in mac which distinguish him from the beasts (n. 409. Breadth. (Set End and Effect. 188). The dwelling place of the heart and lungs (n. in which every interior sense which pertains to the understanding and will has its seat (n. . Use and misuse of these (n. cause alone not possible without an end from which and an How effect in which it is (n. 354) Canaan.) In the Word. the Cartilages. 413^ The what it consists (n. devils have them as well as angels (n. 4). 400). 167). 240. Their change into butterflies (n. 273). 383). Injury to the brain (n. The cerebellum is especially the organ of the will. correspondence of (n. 221). men believe the soul or spirit to be an airy something like breath Breath. Why 405. 162). 366. 354). 264). not continuously but discretely (n. 136) Formation of the body in the womb (n. The state of that land corresponds to the state of its inhabitants (n. and in its derivatives in the body (n. Cause. ng). The Lord called " the breath of life" (n. In the brain are substances and forms innumerable. 383). 42). 185). differently from any man (n. 388). 375). Are never taken away . 391. its two- Changes. Bronchia. Man has two capacities for life.2lS The body ANGELIC WISDOM is a form corresponding to the understanding and will (n.) Cellular substance in the lungs. 432). principal cause not perceived in the instrumental cause otherwise than as one with it (n. but to search for causes from effects is not to be wise (n. 71). 365). All causes are in the spiritual world (n. Causes reveal effects (n. 197). Changes of state impossible just as sight is impossible without a substantial form as a subjectwithout an eye (n. A formed (n. Lord (n. Cardiac. Bones. Breast. Cardiac and pulmonic movements in the body (n. How formed (n. 427). 345 ). 402. In causes there is nothing essential except the end (n. The bodies of men can begin and continue to exist only under both suns (n. 257. of fold action (n. Its organization (n. Cardiac kingdom of the heavens that where love reigns (n. 365). 392). 30). 403). from the lungs (n. Brain. To know effects from causes is to be wise . The life of man in its first principles is in the brains. Ramifications of the bronchia in the lungs. Causes can be seen rationally yet not clearly except by means of effects Cellular. Caterpillars. 373. The (Set also n. 381). 384). substances which constitute the cutaneous covering of the spiritual body (n. The Lord rose again with the whole body. ng). Butterflies. Causes produce effects. 304). Nothing of the real truth about cause can become known without a knowledge of degrees of both kinds (n. and the cerebrum of the understanding (n. from the other understanding (n. Metamorphosis of caterpillars into butterflies (n. 370. 413). 267).

Within every thing spiritual there is a conatus to clothe itself with a body to (n. There are all kinds of colors in the spiritual world. and is perceived in the will only by the fact that uses are performed from affection (n. is perceived in the understanding only by the fact that truths are seen in light . Charity and faith are essentials of the church (n. the rest deriving their varieties from these and their opposites. n8j. Communication between the three heavens is made only through correspondences (n.) Conception of a man from his father is not a conception of life (n. it is the all in forces. 343)- Living conatus in man is his will united to his understanding (n. are meant spiritual clouds. (n. 390). but acts through forces corresponding it. ( n 233)- 209). Conatus. (See also n. and faithfully in the work proper to the calling of each is what the angels call charity (n. 252). 115). and come to be of his love and life (n. Of the will and understanding . 380). 73). " By clouds. and through forces is the all in motion (n. times of the day and seasons of the year signify states of the church Cineritious. falsities of every kind can be confirmed (n. Civil matters. Acting sincerely. 118). Communication by correspondences is not sensibly felt (n. : By a man of the church is meant a man in whom the church is (n. Communication. but are states of subjects (n. (See Force and Motion. 219 Charity is al! the work of his calling which a man does fim the Lord 253).CONCERNING DIVINE LOVE. Conjunction. 268). 268). 253) are substance and lorm. which are thoughts. Difference between the churches before and after the Lord's advent Church. which are dusky fire color and black (n. 348). Likewise between the natural and spiritual man or mind (n. A man of the church is an angel in respect to his interiors (n. Confirming evil and falsity is a closing up of heaven (n. 214). Confirmation in favor of the Divine from the wonderful things Confirmations. Evils and Confirm. what they are (n. 209). 184. and good works are in a series of discrete degrees (n. (n. of which red and white are the fundamental. 351-356). The natural man is able to confirm whatever he wishes. Composites. 48. justly. 219). do not exist outside of subjects which are substances. 214). Colors. 252). Clouds. 218). 267). of charity and faith (n. All composites consist of degrees of height or discrete degrees (n. 357). Charity. When confirmed in man they are permanent. That there may be conjunction there must be reciprocation (n. uprightly. 190). are not possible outside of subjects which are substances. 410). Conclusion. Civil matters are not abstract but are substantial . but thoughts from falsities as black clouds (n. in nature (n. Every one should beware of confirmations in favor of nature (n. faith. 115. Conatus does nothing of itself. thereby producing visible motion . Conjunction of the Lord with an angel (n. 431). Pertains to both love and wisdom (n. Conception. 238) . In earths there is a conatus to produce uses in forms (n. 316). 6). . thoughts from truths appear as shining white clouds. 147). but are states of subjects (n. 202)." in the Word. Of the spirit with the body (n. Charity. is of affection (n. of love and wisdom 371-430- . 90. In the spiritual world. and not abstractions . 310-312). 363). In the Word. Cineritious substances in the brain.

405). The general covering. not only with his affections and their thoughts. which communicates with interiors and inmosts (n 194). 163-172) . 287. but is acted upon (n. 377). not with these as substances. 324). 52-60. Decrease of spiritual heat and light is effected by degrees (n. 88). 56). 167-172). Dead. . what they are (n. In heaven. 254). what composes it (n. 388). 399). 156) . When death of the body takes place (n. He is said to be dead whose mind is a hell (n. 154). Correspondence. 415). Whence they originated (n. Death. Corporeal men and spirits. There is correspondence of spiritual things with natural. Creation of the universe (n. 374). of its own. Contraction of the spiritual degree is like the turning back of a Contraction. spiral in the opposite direction (n. but as uses (n. 373).220 ANGELIC WISDOM The conjunction of love and wisdom can be seen effigied in the conjunction of the lungs and the heart (n. effected through its coverings (n. What is continuous from God is God (n. In every thing created there are these three. Decrease. what it is (n. but also with his bodily organs and viscera . To be " created into the image and likeness of God " is to be created into . light decreases from the middle Days. 390). 314) Creation. In the Word. and thai there may be conjunction (n. end. What man becomes when he dies (n. and in each society of heaven. 170). The end of creation is that all things may return to the Creator. or rather growths and inDiscrete creasings from finer to grosser nre called continuous degrees. Crocodiles. 155). 276). Their conjunction by correspondence is of such a nature that as one acts so does the other (n. "days" signify states (n. 329). and Corporeal. 157). 313-316). Everything which derives its origin from the sun of the natural world it dead (n. In all forms of uses there is an image of creation (n. 157). and effect (n. By contiguity. except that one is natural and the other spiritual (n. 184-188). is brought within conception if space and time are removed from the thought (n. Influx is effected not by continuity but by correspondence (n. Every discrete degree is made distinct from the others by covering! Covering. Things which correspond act in the same way. 55). 90). Continuity. The end of the creation of the universe is the existence of the angelic heaven from the human race (n. Everything has been created for man as its end (n. Degrees are of a twofold kind. 257. can anything created be conjoined Contiguity. is nothing in the universe which has not correspondence with something in man. Consent Pertains to both love and wisdom (n. and all the degrees together are made distinct by means of a Cortical. 363). What is dead does not act at all from itself. cause. 253). The cortical substance of the brain. was not wrought from space to space. 358). 424). and degrees of breadth or continuous degrees (n. Jegrees. There chief correspondences enumerated (n. 341). 366. degrees of height or discrete degrees. Cutaneous covering of the How vegetation is the form of love and wisdom (n. spiritual body. 186). to the Lord (n. thereby conjunction (n. 73). 94. nor from time to time (n. to the outskirts (n. 339. not by continuity. 151-156. Lessenings or decreasings from grosser to finer.

Distinctly one. Distances in the spiritual world are appearances (n. The denial of God. cause. 124) . 295) is and between the thoughts of angels and those between celestial love and spiritual love (n. not varying and changeable. is meant by Divine Existere Body. they are appearances according to spiritual affinities which are of love and wisdom. and wisdom Divine (See God. 76). 363). the denial of the Divinity Denial. 17-22).) Difference between heat and light in the spiritual world. of the Lord. then. are called " his " crew (See Satan. love is called Divine Esse. 13). with the thoughts arising out of that love. 427). and heat and Between angels and men (n. is between spiritual and natural speech discrete to act distance. 184). 108-112. are things constructed Derivatives. they are like end. (See Systole. 14). (n. wisdom (n. How (n.155). 34). 175). 54). 73-76). (See also n. It is (n. Desires are derivatives from love (n. 402. consequently things without limit in the spiritual sun Why (n. also end. 10). 77). Determination to action pertains to both love and Determination. 369). which are receptacles of love and wisdom (n. but exterior thought. 69-72). 14). 202). 169). 255). Diastole. All things of the body are derivatives. 369). Esse and Existere. tions of the false. consequently the same everywhere and always (n. . 387) and cannot be sepa- rated (n. they are said to be one distinctly (n. It is It is same in things greatest and least (n. Diversity in created things springs from this. 219). 408). and effect (n. To act by what of good and truth (n. 424). 77-82). is (n. 60). Esse and Existere in infinite things in Likewise God-Man are one God-Man (n. but one created the is It is subject differs from another (n. Delusions in the spiritual world (n. 384. Difference between the life of a man merely natural and the (n. Diaphragm. Between in itself'and from itself (n. first principles go. by means of fibres out of first principles. not in one subject differently from what it is in another. taken together. Interior thought does not cause distance. . 424)." and the affecDevil.CONCERNING DIVINE LOVE.) Divine Body of God-Man xistere (n. 113. spiritual. divine.derivatives follow. 59. light in the natural world (n. 294. 14-16. men (n. by correspondences (n. 221 degrees are entirely different. distinctly (n. Its relations to the lungs (n. the body (n. Between spiritual and natural atmospheres the three heavens differ (n. 365. Love and wisdom. 4). that is. 363). 130). cause. The (n. that there are infinite Diversity. are Divine Esse. life of a beast Between natural and of Discrete. tilings in God-Man. Apart from space it fills all the spaces of the universe It is in all time apart from time (n. 89). What So natural distance 41). 273. 65-68. Difference. 295).) (n. which acts as one with the sight of the eyes (n. 403. 34). The Divine is one and indivisible (n. The love of ruling from the love of self is called the "devil.) Delusions. constitutes hell (n. and in the Christian world. in each and all things of the created universe (n. 70. 7. 112). The will and understanding are in their derivatives in Wherever Desires. but taken distinctly. and effect (n. that is.

201). 172).222 Divine Essence. 122). effect alone. that is. Effects can only appear as it were in the darkness of night. own house and his own is that the ear hears. ANGELIC WISDOM Divine Essence. The east in the spiritual world is where the Lord appears as a Sun. the " east. which these effluvia have on the blood (n. 167). 187). Every and ends nothing but effects can be learned. an effect without a cause and end. 422). 256. In the spiritual world there are earths. 221). containant. that is. but the understanding h<u through the ear (n. unlike man in the world." in the highest sense. 119). 107). 341). Earths are the passive forces from which all effects have existence (n Earths. 134). 35). and spirits are according to their reception of love and wisdom Of angels (n. 119). 363). . is impossi (n. ble (n. East. 35). 22). describes man in regard to wisdom and its intelli- An gence (n. knows his dwelling-place wherever he may go (n. In the Word. 121. A also n. 146). 302-306). ffect. is Divine Love and Divint Wisdom It is one Divine Divine Divine Divine Life. 217). An angel. what it is In the trinity is called "the Father" Damned Dust. All effects which are called last ends. 121). effects From To see from effects only is to see from fallacies (n. 14) The Lord made Himself Divine Truth in ultimates by fulfilling Truth. all things of the Word concerning Himself in Moses and the Prophet (n.) Soul. (n. while they were still new. and base of causes effect is the fulness of causes (n. and (See is one (n. Dwelling-places of the Lord in man (n. and from that the other quarters are determined (n. but they are spiritual (n. forms of uses (n. far. which (n. Dwelling-places. (n. {See Cffluvia. wave of effluvia is constantly flowing forth out of every object in Effects nature (n 293). The effect is the complex. love to Him (n. 170. The more the ear is looked into the more do wonders meet the eye. 420). but to search out causes from effects is not to be wise (n. To know effects from causes is to be wise. was the production of seeds (n. is a conatus to produce uses in forms. From sensation man knows nothing of the numberless things in the ears (n. 105). 173-178). first production from these earths. (n. In the spiritual world those Eden. At every turn of their bodies the angels have the east before their faces (n. CONTENTS. 257). The appearance In earths there 178). Is the Divine Essence. Love and Divine Wisdom. 312). and in a The relative sense. 168. 395). is the Creator. The Divine Soul of God-Man is meant by the Divine Esse (n. 310-312). and they are interiorly more perfect according to discrete degrees (n. who are in a higher degree of love dwell in the The " Garden of Eden " east (n. Parts I. dust. 325. unless the causes of the effects are seen at the same time (n. and II. Divinum a quo {the Divine from which). 33). 121). 212). and when they alone are considered no cause is brought to light (n. become anew first ends in an unintet nipted succession from the First (n. 119-123). Origin of earths (n. signifies the Lord.

Everything must be in equilibrium (n. The end is the all of the cause. 15). 342. 241). not for the sake of but for the sake of others (n. 150). (n. and also the all of the effect (n. 233). the enlightenment of men was mediate. 374). 263). 347. Entity. 76). but increases in a continuous degree (n. 87). 15. Enjoyments of man's life are from the affections of his love . 167-172. Why enlightenment is said to be effected by the Spirit of Jehovah (n. 183. 172). 138. 176. Exhalations. (n. 258. Esse is not Esse unless it Exists (n. 100). 43). 271). State of exinanition of the Lord (n. 363). middle end. 261). br Externals. An Last ends become anew first ends in uninterrupted succession (n. 14). (See Cause and Effect) Enjoyments. All enlightenment is from the Lord alone (n. Essence. . (n. and last end. Eternity. End. Esse. and come to be of falsities. 68. origin of evil is The the angels (n. Imaginary entities (n. 330). 270). The enlightenment of the natural mind does not ascend by discrete degrees. and Existere is form (n. 136). 43. The essence of spiritual love is doing good to others. 335). 197). 264-270). That which Exteriors. and effect (it 167. 256). Eggs. 68). Epiglottis (n. Esse in itself is life itself (n. The essence of all love consists in conjunction (n. end alone without a cause and an effect is impossible (n. 189. Esse is substance. The ends of the whole creation are uses The end qualifies the means (n. Before the coming of the Lord.) Effect of exhalations upon the blood (n. or end. 197) There is a first end. 33). one is not possible apart from the other (n Existere. Enlightenment. 15).) from the abuse of man's rationality and freedom (n. The equilibrium of all things is from action and reaction together (n. man are permanent. All evils and their 14). cause. 47). (See Hereditary. (n. Enjoyments are derivatives from love (n. 223 Elevation. not natural (n. mind act as one with the exteriors of the body (n. 223. the correspondences are spiritual. Equilibrium is destroyed when action overcomes reaction. 351). 382). All the externals of the angels are correspondences of internals. Enjoyments felt in the acts and works which are from any one's love are enjoyments of uses (n. or the reverse 263). 329. The end of creation is. 234). 168. 210). 256. have their seat in the naturd mind (n. 167). 76). and through the cause the effect (n. By Divine Esse is meant the Divine Soul of God-Man (n. Propagation by seeds in the egg (n. The end begets the cause. Evils and falsities confirmed with his love and life (n. (See Atmosphere. that all things may return to the Creator and that there may be conjunction (n. but after His coming it was made immediate (n. Existere is where Esse is. and pleasantnesses are from the thoughts therefrom (n. What is eternity for Ether Evil. 314). both engendered and acquired. 316).CONCERNING DIVINE LOVE. self. Exinanition. Evils and falsities are in every respect opposed to goods and truths (n. exists The exteriors of the from Esse makes one with Esse (n. . Elevation of man into the heat and light of heaven 422). 268). 420). Equilibrium.

43. s. Mere figments of reason The life By Flies. 366). Flowers. 166). State of the fetus in the womb (n. 318). first principles or firsts of life are in the brains (n. 366). The finite can exist only from the Infinite (n. each and all things of the animal kingdom (n. 365). . 210). Faith in its essence is truth (n.) Fallacies which prevail with the evil and with the simple arise from Fallacies. Faith. 200). Everything that flows in through the spiritual mind is from heaven. 87) (n. 344. 429). False. 338. Fibres. is like to men (n. 44). First things are (n. it is produced by conatus. Forehead. 369. 219) order for dead force to act on living force (n. 22). 201). Firsts. 91). appearances confirmed (n. 273). set also n. 218). Foolish. 174). signifies love (n. 44-46). 432). states (n. 367. Their multitude compared to the multitude of rays going forth from the Fibrillary substance of the brain (n. and the solar fire is death itself (n. Fire. 400). 108). flows forth out of flowers (n. 192. 366). there is the origin of life (n. in first principles is meant will and understanding (n. 98). Where the origin of the fibres is. while everything that flows into the natural mind is from the world (n. 365}.22o). 190. Nervous fibres (n. Form in itself is Divine Wisdom (n. 275). 401. Fibrils. 407. They are more perfect interiorly according to discrete degrees (n. Form. 363). All inflowing is perceived and felt according to the recipient forms and their discrete degrees (n. 254. mediate. 261). 277). 192). 370. 93). "Fire. 293). stars (n. Faces of angels turned constantly towards the sun in the east (n. 365. Their origin (n. Motor fibres (n. 344). 340. and produces motion Force. 402. 207. Action of fibres (n. 366 . (See Charity. (See Evil. (See 311. Their infinite variety (n. 190. he that doeth not is called foolish (n. Faith is of thought (n. (n. Flow-in. and passive forces (n. and in like manner the fire of the natural sun is adapted difference between spiritual fire. 253. In the Word. 207. 339). The which is Divine Love. Active. Perfection of forces (n. sensation .) Fetus. Force is conatus excited . 392). the difference between what is alive and what is dead (n. Folkes. Finite. The more the eyes are looked into the more do wonders increase. Fibrillary. Fire is dead. How the fire of the spiritual sun is adapted to angels in heaven by spiritual atmospheres. A wave of effluvia constantly They are more perfect interiorly according to Living forces in It is contrary to man are the interior constituents of his body (n. 201). 365). 410. 89). Contracted when man exerts the mind and thinks (n. 399. 178). 215.224 /e It is ANGELIC WISDOM according to appearance that the eye sees that sees through the eye (n. . The eyes of man and the eyes of angels are formed for the proper reception of their own light (n. but it is the understanding From man knows nothing of the numberless things in his eyes (n. and natural fire. The substantial form of the natural mind (n. 214). 129).. President of the Royal Society (n." in the Word. 65). 254. also the Lord as to Divine Lov Figments.

162. Everything that proceeds fron love is called good (n. in what it consists Gifts. Glorification of the Lord (n. . 240. wave of effluvia emanates unceasingly from fruits (n. 106). 264). 345). A (n. 23-27). Glorification. Forms of uses (n.) God-Man. 335). The God-Man has a body and everything pertaining to body (n. What it is to be in fulness (n. 221). Origin of the forms of man's members. 410). and is distinguished from beasts (n. 273. The fountains of all things of man's life are the Divine Love and Fountains. 11-13. and this proves that God is Man (n. (n. glory surrounds each love like the brightness of fire (n. is I. 267). 266). 247. 80). 209. Form of the will (n. 388). Freedom A Fulness. all 225 the affections of love nothing else than the form of initial primitive form of man (n. 400). worshipped. All things from the one God-Mau (n. Substance and form (n. and therefore Esse itself (n. and have our being (n. 366). not for His own glory. 264. The Frogs. Divine Wisdom (n. Forms are the containants of uses (n. Their origin (n. 425) They are never taken away . Glandular substance. Fruits. 46). 336). 41). In God we live. Are more perfect interiorly according to discrete degrees (n. Material form of man (n. see also the CONTENTS. 334). etc.OVE. Foxes. God alone is Substance in itself. good and evil alike These (n. 7-10. 97). 411). The form varies according to the excellence of the use (n. 425). 266. 229). capacities are not man's. 307-318). 275). 165. All things of the created universe. 301). 217. they are with every man. viewed in reference to uses. but are the Lord's in man (n. 432). From these come all like things in man (n. Formation of the body in the womb (n. 201). *6. in doing what is evil is slavery (n. 18). What causes forms in the natural world to be fixed and enduring (n. 339). what produces them (n. 31). Forms of vegetables and animals. move. 425) Their origin (n. virtue of freedom and rationality man is man. use and misuse of these capacities (n. God by virtue of His own essence is called "Jehovah" (n. and glorified. In the heavens all the necessaries of life are free gifts (n. 223. 116. Existing not from Himself. He is very Man (n. Part I. By Freedom is the ability to do what is good and true. There is no substance without form (n. but in Himself (n. 234). 16). Good.CONCERNING DIVINE The human form (n. The Lord is to be adored. but for man's sake (n. 339. 370). terraqueous globe is as a kind of base and support (n. 319-326). too). The Every spiritual form is like itself in what is greatest and what is least (n. 283). Formation. God is Love itself because He is Life itself (n. Glandular substance of the brain. All good things that have existence in act are called uses (n. 221). (n. 340). 22). (See Jehovah and Lord . It is a capacity of the will (n. The Described Glory. Freedom. 293). Globe. 33). represent man in an image. 240. 21). He is not in space (n. 240. 425). 340). 4-6) God.

77-82). Gyration from right to left tends downward. and organs jf man (n. and not in the place where the sound originates. Several heads on one body (n.226 All good ANGELIC WISDOM . Hands. but is the organ considered in its substance and form (n. thus by means of truth (n. Communicates immediately through fibres with the brains. 95). The "work of the hands of Jehovah" means the work of the Divine Love and the Divine Wisdom (n. 383). 59). 406). its in the will It is and thence obtained only by origin (n. Heaven is divided into regions and provinces according to the members. 402. In the Word. In the spiritual world there is continuous heat (n. and all things therein. 201). Head. but the heat of the natural world in itself is dead (n. " heart" signifies the love of the will (n. Follows the flow of the interiors (n. 220). 406) . The heat of the natural world can be vivified by the influx of heavenly heat (n. Part II. viscera. 41). rules the The head have their seat in the standing (11. Hearing is effected by means of the lowest atmosphere called air (n. 379). 288. 363)first proceeding of love is heat (n. 291). In the Word. and derives thereit.363). and is an affecting of the substance and form of the ear. for the understanding and will head (n.275) . The heat of the spiritual world in itself is alive. from left to right. 270). shunning Vital heat. Heat corresponds to love (n. 5. Hearing is in the ear. The life So its sensitive and active life (See Sense. 378). but from love in the body (n. Greatest. long as the heart is moved. 26). love with its vital heat remains and preserves from The The The Heat. The whole heaven. 365). evils as sins (n. "hands" signify power. look to one God (n. which pertain to the under Hearing. Those in hell appear head downward and feet upward (n. is of love is from iht (n. 176). Spiritual heat is the good of charity (n.) Heaven. The whole heaven in the aggregate resembles a single man (n. 24). heart and the lungs are life's two fountains of motion (n. 95). heart corresponds to love or good (n. 381). body under it at will. 84. 89). 84). Grandfathers. Gyration. is more perfect interiorly according to discrete degrees (n. 394). 88). 225). 288). 220). and nothing of good is from man (n. Good acts in truth.) (n. heart The The heat which proceeds from the spiritual sun in its essence is love (n. 25. 25). which there are degrees of both kinds (n. 406). 161). Heat has existence not in love itself. The Divine in things greatest and least is the same (n. 83. will corresponds to the heart (n. The whole power of good is by means of truth (n. Does not go out from the ear to catch the sound. and the "right hand" superior power (n. 253) Lord. 32). Why inductions into the ministry are performed by the laying on of hands (n. The greatest things ir. (See also CONTENTS. 269). Heart. 32. 390). thus from grandfathers and great-grandfathers. 402). but the sound enters the ear and affefts It is not something volatile flowing from its organ. of spiritual heat (n. successively transmitted to offspring (n. Hereditary evils are from the father. 275). Is predicated of attention and giving heed. (n. 202. upward. There are three heavens disposed according to discrete degrees (n. 246).

successively transmitted to offspring (n. 13). In the natural world man forms the ideas of his thought. 335). 306). 365). highest of successive order becomes the innermost of simultaneous order (n. Hemispheres of the brain. " In Genesis. 233). within those who are evil (n. 71) in the spiritual world appears in a middle altitude. hells. 73). the celestial Height. but are about them. 223). 12. 381). why (n. their origin (n." in the Word. 7).. 206). 339. 227 and the spiritual are divided into two kingdoms. Ignorance of the man of the church of what love and wisdom are Ignorance. why there are two (n. 317) . and thereby his understanding. 341). 343). 297). created thing (n. 294). House. 358). 64). Hell. 298. (n. 339. 409). which is the same as the idea of a Human Divine (n. "The Most High" The Hours. but it derives its all from state. 294. 318). signifies the inmost (n. evils. It An Every heresy In the Word. viewed in reference to uses. In the trinity is called "the Son " (n. In all the heavens there is no other idea of God than that He is a Man. 105). 384. Hereditary evils are from the father. The natural mind that is in evils and their falsities is a form and image of The created . Human The Human Divine is the inmost in every The two Humans of the Lord (n. Hemispheres. Natural and spiritual ideas differ according to degrees of height (n. yea. is according to order for the higher to act upon the lower. by the " image of God is meant the Divine Wisdom (n. Spiritual and natural ideas (n. The right is the receptacle of love. 69. is the image of God (n. 223. By the house of the will is meant the whole man (n. Hereditary corruption cannot be put away unless the higher degrees are opened. (See also n. signify states (n. " Hours. The sun In the Word. 432). 7. 269). etc. Heresy. Hereditary Poisonous herbs.CONCERNING DIVINE LOVE. and they are distinct according to three degrees ol height or depth opposite to the three heavens (n. the left of wisdom (n. All things of the created universe. Humiliation. 103). hell (n. Divine (n. is confirmed by its adherents (n. In natural idea there is space. 319). and not the reverse (n. 313) and an image of man (n. Higher. 224). Countless things in the spiritual sun are presented as in an image in the created universe (n. 130). Image. thus from grandfathers and great-grandfathers. 341). Every nation in the spiritual world has its place allotted in accordance with its idea of God as a Man (n. 71. Ideas of thought (n. 146). 285). In all forms of uses there is an image of creation (n. 221). 275). 338. and of the Infinite and the Eternal (n. There are three Herbs. 273). n). "height" signifies degrees of good and truth (n. The heavens (n. universe. viewed as to uses. 155). . n. from space and time (n. " higher" signifies inner (n. 69). abominable heresy (n. i. for it is formed out of such things as are in the world (n. 188). Ideas. which are the receptacles of love and wisdom from the Lord (n. represent man in an image (n. Adoration and worship flow forth from humiliation (n. The hells are not distant from men. 432). 408). Things created repeat in an image things that are in the Lord (n. 206). Spiritual idea derives nothing from space.

and it cannot be effected by continuity (n. 339. 282). 282. 352. the vegetable and the animal form (n. 65. are meant Divine Love and Divine Wisdom (n. 21). 88). Judgment." in the Word. 384. 184). By "righteousness and judgment. of the mind make one with interiors of 138). Jehovah is called " the Lord " (n. . 381). 409). There is an unceasing influx out of the spiritual world into the natural (n. Influx God-Man (n. (See Externals. Infinite. one distinctly (n. 232). 219). 101. 62. actions come forth (n. Jehovah is Esse itself. in angel. and in man as in a mirror is Influx. The interiors of the body correspond to its exteriors. 100. and Animal kingdoms (n. think from causes of intelligence 202). Interiors when opened." which is from the verb to be. Why Wonderful things and Kingdoms. are in spiritual love is have intelligence inscribed on (n. 151).28 Impure. Those who 428). uncreate and infinite (n. 206). Vegetable.) there are two (n. itself. Why it deeds" is said in the Word that " man shall be judged according to his (n. effected by correspondences. 19. In the New Testament.) lehovah. The is celestial kingdom called heaven's cardiac kingdom. the body (n. 421). 17-22). is Kidneys. their life (n. is infinite. 4). 341. 245). 346). and this is & Mineral. in the heavens. interior perfections of kidneys (n. Insects (n. infinite things are No 340). Innermost. because He alone is (n. etc. 38). 61. The infinite things in God-Man appear in heaven. The innermost of simultaneous order order (n. There are two forms into which the operation by influx takes place. God fudge. 342). (n. 427. 281). 137). ANGELIC WISDOM Impure things of the will in the understanding (n. (n. 201). It is of intelligence to do good from an affection for truth Intelligence. The thought of the will is called intention (n. the celestial and the spiritual (n. 215). the Creator of the universe is called "Jehovah. 373). 166). Wonderful things presented by the smallest insects (n. To 428). is the highest of successive Noxious insects. through which Interiors. 381). 313-316). Two kingdoms 232. Alternate. whence their origin (n. and the spiritual called heaven's pulmonic kingdom To these is added a third. Intention. 342). wherein natural kingdom (n. 17). physical influx into the spiritual operations of the soul is possible (n. are men in the world. man that belong to his mind Mediate and immediate influx (n. The interiors which are not open to view can in no way be discovered ex cept through a Interiors knowledge of degrees (n. (See Last Judgment. life in Influx of light into the three degrees of (n. interiors when closed (n. 233 .). God infinite without infinite things in it is infinite in name only (ii>. An In not only because he is very JSsse and Existere in but because in Him there are infinite things (n.

live forever (n. 83. or between greatest and Likeness. 242-247). 4." in the Word. 32. " is meant the Lord's Divine Wisdom (n. 338. The light of men is Divine truth (n. 384. by "life" is meant the Divine Love (n.CONCERNING DIVINE LOVE. 166). . continuous light in the spiritual world (n. of man in its first principles in the body (n.) In the angel and in the man all the left parts correspond to wisdom from Left. By 366). light of the spiritual world in itself is alive. signifies the good of a thing (n. 269). by means of a lowest atmosphere which is called air (a. To Livtr. 22). 339. (See Judgment. Spiritual light is the truth of faith (n. (See also the CONTENTS. 166) Man is not life. 71). 399). 2. or to truth from good (n. 161). Light corresponds to wisdom (n. 342. Natural and spiritual speech communicate only by correspondence (n. which are its ends. From more sensation nan knows nothing of his liver (n. 38. 295). In the Word. 163). In Genesis the Divine Love is meant by "the likeness of God" (n. " Length. men. Length. Life. One is said to be alive whose mind is a heaven What (n. perfect interiorly according to discrete degrees (n. 26). 95). 89). 383). 26. The The There proceeding of wisdom is light (n. The light of theworld can be illumined by the influx of heavenly light (n. love. and His life is Divine Love and Divine Wisdom (n. 363). Last Judgment. or Life in itself (n. Spiritual life is a life conformed to the Divine precepts (n. but the light of the natural first is world in itself is dead (n. 400) Man's very life is love or will (n. 345). and will and understanding therefrom. 88). 35). Ligaments Light. 38). 301). In the Word. Angelic speech (n. evil. if Living. is living disposes what is dead in submission to itself. but in the thought of the understanding. 409). 84). least (n. but a recipient of life (n. 32). J 22Q Speech is It is effected from tLe thought (n. Resemblance of races to their first progenitors (n. but the reverse never occurs (n. 127. and in every part from the whole (n. 5. 345). Life is the Divine Essence (n. 295). 408). 339. \ Speech.) Likeness between generals and particulars. Language. 276). 76). 403. 3. 240). Live. 365). the good as well as the move. 306). Esse itself is called "Jehovah. by " light 98). Their origin (n. Life a6ls into the natural according to any induced change of form (n. Spiritual light flows in with man through three degrees (n. 4). God alone is Life. 248). 363)." and Life itself. (n. life life is in the brains. Locusts. 358). and thence in the speech (n. Errors concerning it (n. Lice. 363. and be in God (n. Is Why all live. Love and wisdom. Their origin (n. 386). and forms for uses. language the same as any word of natural language (n. The light that proceeds from the spiritual sun in its essence is wisdom (n. it is and in its derivatives Such as life is in its first principles such in the whole and in every par! first principles life is in the whole from every part. 95). 367). means of (n. 201). Part II. 176) Spiritual speech has nothing in There is no word of spiritual common with natural speech (n. 227). Light has existence not in wisdom. make the very The of man (n.

2 %S)He is the Very and Only God. and sometimes ill. yea. 113-118). Love to the Lord is nothing else than committing the precepts of the Word to life. 237). the sum of which is to shun evils because they are hellish and devilish. 396). calling sincerely. 424). and love of ruling from the love of use (n. (See also CONTENTS. and brings it forth by means ol (See the CONTENTS. The lungs correspond to the understanding (n. 429). by that love (n. (See also 141. Love is the life of man (n. ANGELIC WISDOM Why there are two (n. He manifests The Lord Himself as a Man. 97). differently from any man (n. 139). In the Word. 142. Love and wisdom are not abstract things .) joy of another in oneself. 368). 358. Natural-spiritual love (n. The conjunction of love is by reciprocation (n. He rose again with His whole body. 426. The love of self and the love of the world are infernal loves . Love and wisdom are the real and actual substance and form. He alone is Heaven (n. 14. To feel the wisdom (n. Love alone is like an esse without its existere (n. or the love of consti- good (n. who rules the universe (n. 427. creation they aie heavenly. When the Lord manifests Himself to the angels in person. 424. 424). 426. The essence of all love consists in conjunction (n. 416). (n. they are not possible outside of their subjects. 1 . By 142. 384. uprightly. He is Very Man (n. Love consists in this. "lower" signifies outer (n. 427. 413} to wisdom or truth Lungs. L9V and Wisdom. 409). and the love of truth (n. 424). Corporeal-natural love (n. that is loving . 402J. 1-3.330 Loins. . 427. 36). 224). 209. Love has use for an end. and out of it this sometimes in the spiritual sun. 124). Celestial love is love to the Lord. and the middJe for the use of the highest (n. Natural love separate from spiritual love (n. 40. 4-6). but are states of these (n.) love towards the neighbor. who By this love is Spiritual love 427) . (n. 237) is meant a love of uses (n. the lowest things are for the use of the middle. Lower. See also God and Jehovah. In each kingdom of nature. and not the other's joy in oneself is not loving (n. 426). 297). for they are loves of the natural man service able to spiritual loves. and to do good because it is heavenly and divine (n. 221). 224). (n. 65). as a foundation is to a house (n. 11-13. 427). those who are in that love have intelligence inscribed on their life is meant a love of doing uses Love towards the neighbor is a spiritual love of uses (n. 206). that its own should be another's (n. and intends it. There The lowest in successive order becomes the outermost in simultaneous order (n. but to feel one's ow joy in another. Corporeal love (n. Lord. To Love. 103). but with each according to reception (n. 428). those are in this love have wisdom inscribed on their life (n. Love of ruling from love of self. The Lord is present with all. 396). It is the esse of life (n. 419). 47). Natural love is of self and of the world (n. Part V. 47). is Love itself because He is Life itself (n. (n. 48). Lord is to perform the duties of one's and faithfully (n. its everlasting duration (n. from which it has perpetuity. 428). be in the justly. which tute the subject itself (n. 206). 399).) is a union of Love and Wisdom in every Divine work. 426). 431). Lowest. 47).

366). 402.) 423. Spinal marrow 302. 293). but in man they are finite and created (n. The conception of a man from his father is not a conception of life. 171)- Its origin (n. All the means by which man is enabled to attain good are provided (n. 410. 261). because it is receptive of love and wisdom from the Lord (n. 311. Meditation. is a Man He has a body and everything pertaining to Parts III. 201). a form of all uses. 303). 413). it God distinguished from beasts (n. and the spiritual man is a master and a lord How man Because 18). organs. Structure. Marrow. Members. Man (n. ual mind is closed up (n. . 287). 247). Are more perfect interiorly according to discrete degrees (n. 251). 414. 68). The end Measure of Mediations. 90. Man. 432). 404). Every man as to the interiors of his mind is a spirit. 425. Machiavelli. and V. (n. CONTENTS. 384. but still they are from the Divine in itself (n. 408). and between spiritual love and intelligence (n. wave of is Man 250-255). Meditation is the thought of the spirit (n. but only a conception of the first and purest form capable of receiving life (n. and nothing can have existence except from what is prior to itself. there is nothing of the Divine in itself. 267). 376. between will and understanding. 251). The spirit of man is a man. 305. 305 \. time. 384 385. 269). and between good and truth (n. Medullary. 6). 230-235). Whence derived (n. (n. and all the uses in the created universe correspond to those uses in him (n. 366). 158. 382. The understanding corresponds to the lungs (n. Means. Marriage between love and wisdom. Matter. 409). 366). There are in every man degrees of both kinds (n. effluvia constantly flows forth out of man (n. there are two lobes of the lungs (n. 383). The spiritual man is effect (n. Malignity of evil increases according to the degree in which the spirit Malignity. There are continual mediations from the first to outmosts. 340). 298). 22. 249). qualifies the means (n. the natural man. Why (See Heart. 4. A man is not a man from face and body.427). Man is a recipient of life (n. (n. but becomes a man (n. In the Lord the three degrees of height are infinite and uncreate. 225. and is in the spiritual world in the midst of angels and spirits there (n. The nature of man's initial form by conception (n. 370. 419). and the spiritual-natural man (n. Medulla oblongata. 236).) Machiavelli and his followers (n. and viscera of a man (n. Members. Its composition (n. and finally from the first (n. 270). but from understanding and will A is born an animal.CONCERNING DIVINE LOVE. altogether distinct from the natural. In the substances and matters of which earths consist. Between celestial love and wisdom. 23! Particulars concerning the lungs (n. 409. 92). The spiritual man. 377. (See also Marriage. Medullary substance of the brain (n. 73). and there is no other communication between them than such as there is between cause and natural is The man is a menial and servant.

339). "morning" signifies the first state of the church (n. and at the same time o. 273). 218).) Cardiac and pulmonic motion (n. the brains in its first It resides in principles (n. of substances (n. 339). 387). 338. 270). Morning. they are not possible states of subjects. The forms of the uses of this The Minerals. 323). Minerals are interiorly more perfect according to discrete degrees (n 201). through motion. andV. 225). that is. Each and all things of the vegetable kingdom are middle things (See Primes and Outmosts. 319). in respect to each and all things of the mineral kingdom (n. They are more perfect interiorly according to discrete degrees (n. 293). Misuse of the capacity to raise the understanding above the love (n. 218). The 387).233)- Things moral are not abstract but are substances outside of subjects which are substances. natural substances (n. 207 }. 219). There can be nothing so minute as not to have in it degrees of both kinds (n. The natural mind consists of spiritual substances. but by correspondences (n. 61). Part III. 73). 192. 270). (n. 186. It envelopes and encloses the spiritual mind and the celestial mind (n. and a celestial mind (n. 190. interiors of men which belong to their minds are separated by discrete degrees (n. Misuse. Their origin (n. Living motion in man is action which is produced through living forces by the will united to the understanding (n. 190. At the present day it is not known why he was so called (n. Middle things. Moral. 201J. Motion is produced by forces. 267). 313).) The mind of man consists of a will and an understanding (n. relation to man kingdom (n. force. 239.. (See Effort and Force. 201) wave of effluvia constantly emanates from them (n. 192. 331). 273). while the spiritual mind in its form or image is The spiritual mind only derives a heaven (n. 257. 254). Conatus. The mind impels the body and all its belongings at will (n. In motion there is nothing essential except conatus (n. Their origin (n. There are Microcosm. 338.) The mind Mineral kingdom. natural mind is coiled into gyres from right to left. but the spiritual into gyres from left to right (n. 270). light of the Moon. Misuse of rationality and freedom (n. In the Word. Muscle. The natural mind in form or in image is a world. He was so designated by the ancients (n. 260). and the lowest region is called the sensual (n.232 Metals. Is more perfect interiorly according to discrete degrees (n. but are . 372. 197). Minute. conjunction of which is not by continuity. 381). 197). What is meant by " the moon being as the light of the sun " (n. 209). 65). . ANGELIC WISDOM Their composition (n. 203). 395). 251). (See CONTENTS. conatus exerts its power (n. a spiritual mind. its form from the substances of the spiritual world (n. The higher region of the natural mind is called the rational. Motion. and is the outmost degree of conatus. 260. Man in respect to his understanding and will may be called a world or microcosm (n. Moths. Man has a natural mind. Its composition (n. Mites. Mind. and motion are no otherwise conjoined than according to discrete degrees. Misuse of uses does not do away with use (n. 223). 239. A in them degrees of both kinds (n. 260). 270.

254). 55. 283). " night " signifies the end of the church (n. 70). Foul smells in the hells (n. 365). (n. 388. In spiritual light the objects of thought are truths. 188). 366). In itself it is dead (n. and understanding (n. folly of those 166) . 251). 162. 254). which flow in unceasingly into nature (n. 159). 121). 341. 73). 357). continues to exist The The The How Natural mind.CONCERNING DIVINE LOVE. 420). and fixing those things who Negation. Their composition (n. &2). signify perception (n. 339. Nat re contributes nothing whatever to the production of vegetables and animals (n. His abhorrence of the idea of nothing applied to vacuum (n. 162. and the objects of Objects. 72. 13). Odors in the heavens (n. 349. North. from the sun of the natural All that springs forth and world is called natural (n. (See Mind. Naturalism. In the spiritual world. 344). 420). 46).) Its origin (n. Nature. 82). 429). 159. sensual-natural man (n. 69). 121). some are excusable (n. In nothing no real activity of mind is possible (n. or ot the will Nuptials. There does not exist a natural which does not derive its cause from the spiritual (n. In the Word. What is understood by the nuptials of love and wisdom. object of this work is to uncover causes. Nerves. 13). Effect which odors have on the blood (n. Night. 383). Hation. but the understanding smells by Nose. 197. To make anything out of nothing is a contradiction (n. To nature can be ascribed no more than this. that effects may b seen from them (n. (See n. 340). In itself is wholly inert (n. 190. 166). "noon" signifies the fulness of the. spiritual-natural man (n. and in the Christian world the negation of the Divinity ot the Lord (n. 350). All fibres descend from the brains through the neck into the body. 134). 356). . 344). 159).) Newton." in the Word. because of the life which accompanies and actuates it (n. Object The sight are like those in the natural world. Nature has produced and does produce nothing. The nose corresponds The appearance is that virtue of its perception (n. In the Word. AU ^"Ings of nature are from love and wisdom (n.church (n. their state ascribe all things to nature (n. "north" signifies wisdom in shade (n. 404). natural man (n. 192. Noon. Nothing. the nose smells. The negation of God constitutes hell. 73). In man and in animals it appears as if alive. to the perception of truth (n. 233 Every nation with its idea of in the spiritual God as a world has its place allotted in accordance Man Haturat. In the Word. but the Divine out of itseli and through the spiritual world produces all things (n. that it serves the spiritual in The Neck. 248) (n. The universe was not created out of nothing (n. 221). 283). those who are in a lower degree of wisdom dwell in the north (n. Omnipotence. the natural man becomes spiritual (n. in the spiritual world (n. none ascend from the body through the neck to the brain (n. but correspondent to the thoughts Odors. 363). The omnipotence of God (n 9.. "Nostrils. 144. 420.

Outermost. Peace. 22). 205-208). 115. 264-270) . In all tinctly One. Order. of evil (n. 333). 379) . 190). heaven (n.) Origin of man (n. Love and wisdom proceed from the Lord as one. 65). No man of sound reason ever lacks perception of truth so long as he has an affection for understanding truth (n. 69. 340. 206). 366. Organization of the will and understanding (n. Successive and simultaneous order of discrete degrees (n. but are not received as On*. Why many of the learned have destroyed their common perception (n. Organic substance (n. 201). Omniscience of God (n. one by the angels (n. of vital heat (n. and doing. Organs of sense (n. 72). degrees of height are in fulness and in power in their outmost degree (n. 408. The lowest spiritual separated from what is above it produces evil uses (n. 105). In every outmost there are discrete degrees in simultaneous order 208). The Pairs. 365). 363). 316). It may be seen in a measure how God is able to be ornniprovident (n. 125). 207. and these of their primes (n. From more Parallelism. Omniscience. of man (n. 200). because He is not in space (n. 339. The outmost of each series. 377. ANGELIC WISDOM God The omnipresence of God (n. outmost is sheathed about and thereby rendered distinct from its things Every prior (n. To perceive as our own what is of the Lord (n. heat and light in proceeding from the Lord are one (n. Perception. 302-306). 400. Organs of motion (n. 361). 370. Why It is vrith man there are pairs in all the things of his body (n. influx from wisdom (n. work. 197. sensation man knows nothing of the pancreas (n. 217-221). Their composition (n. 410. 9. 71.2J4 Omntpreser. 366). e. 376. (n. 37^). Operation by influx into vegetable and animal forms (n. It Common Perception pertains to perception (n. of animalcules and noxious insects (n. Omniprovident. > The Only. things the first is solely supreme in the subsequent things. 346). omnipresent. 342) . comes by . 302). yea. 208). 278). 207. 401. is the complex and containant of all the prior (n. (See Dis- Only from which everything else proceeds (n. of earths (n. 197). 345)All things of the mineral kingdom are outmost things (n. Parallelism between the vegetation of a tree and the vivificotioa Between spiritual and natural uses (n. 384. that is to say. 21. 346). 192. 127. 7. action.) That is called the it ii Organic forms (n. 208). The state of peace corresponds to spring-time on earth (n. 404). 384 409). perfect interiorly according to discrete degrees (n. u6\. 346) . order (n. 191. 21. The outermost of simultaneous order is the lowest ol successive Origin. 215). 361). 72). 407). 9. of the affections and thoughts (n 33). of substance and matter (n. the sole thing in them (n. 45). Pancreas. Organs. 21). Operation. 99). of animals and vegetables (n. Perceive. 147). Outmost. use. (See n. Every outmost consists of things prior. Organization. Organic. 385.

404). 373). (n. 347)- to firsts (n. " Spirit The Proceeding Divine in the trinity is called the " Holy (n. Poisons. 290. By life in first principles is meant the will and the understanding (n. Production of seed was the first production from the earths (n. 148). All pollution of man is effected Pollution. Perceptions are substances and forms. By means of 97. to the truths of wisdom (n. The first proceeding from the Lord's Love and Wisdom is that fireProceeding. Perfection of life is perfection of will and understanding (n. 299). the members. 152. 403). Perfection of the universe. The perception 235 of truth springs from an affection for understanding (n. 316). The perpetuity of every Divine work is from the union of love and Perpetuity. 304. They are more perfect than posterior things (n. 403). 420). Prior things. and in every part from the whole (n. Perfection of forces is perfection of all things which are actuated and moved by life. All perfections increase and ascend along with degrees and according t degrees (n. The primitive of man is seed from the father. 339). viscera. Proceeding Divine. not by the understanding. and not entities abstracted from substance and form (n. 199-204). Provinces. Propagation of subjects of the vegetable and animal kingdoms (n. 367). Man is able by means of thought to be present as it were elsewhere. What and wisdom (n. impossible (n. how He is everywhere (n. in which. and organs of man (n. First principles in man are the receptacles of love Principles. by which conception Is Primitive. 365). 146-150). 432). effected (n. by means of falsities that Their origin (n. 285). 432). 365. _ 366). From prior things posterior things can be seen. (n. Affected by zeal (n. . 366. 200). 204). 200). 36). First principles in the brain which appear like glands. 27). Presence. 208). yet are received. 42). 314. Prior things consist of their primes (n. The whole according to angelic heaven is divided into regions and provinces. Progression. Preacher.} Perfection itself is in the Lord and from Him in the spiritual SUB Perfection. how it is realized (n. 227). 119). 288). The progression of all things in the universe from firsts to outmosts. Will and understanding are in their first principles in the brains (n. the Proceeding Divine or the Holy Spirit is (n. What Production. Presence of angels. 200). Its relation to the lungs (n. whence it comes (n. 384. 300). there is no life (n. wisdom Pleura. 402. like spiritual [substance] which appears before the angels as a sun (n. but not the reverse (n. 369). 410). Plurality. first principles life is in the whole from every part. 291). Its relation to the heart A plurality of Gods and lungs (n. 146). Perfection of forms and perfection of forces make one (n. 204). it is in the womb after conception (n.CONCERNING DIVINE LOVE. however. Perceptions flow in out of the spiritual world. 408). 387. (See Affections and Thoughts. 312). the multitude of them compared to the multitude of stars (n. and from outmosts Propagation. in any place however remote (n. but by love according to its affections in the understanding (n. Peritoneum. Such as life is in first principles such it is in the whole and in ever}' part (n. are opposite Presence of the Lord.

392.) Reason. "Quarters The ouarters in that world are not determined from the south. wisdom (n. 119-128). 264. All things of . Rats. 425). 260). 237.413). Man's 419. 259). 254). 124-128. In everything created by God there is reaction (n. reason. and produce them (n. 264.) (See n. 247. 339. even to the third degree (n. 240. they are not determined by the sun of the spiritual world. by elevation. How is one God reason Human Human (n. Reaction is caused by the action of life (n. 68. It does not exist with a man until his natural mind matures (n. They correspond Ramifications of the bronchial tubes of the lungs (n. Purification of the blood (n. 23). It may be absent wher the externals have been injured by accident (n. The rational power to think what is false is irrational (n. 23). That which is Ramifications. 223). Receive. consequently by birth. that there Man (n. it ANGELIC WISDOM Their existence (n. 120). A bad man enjoys this capacity equally with a good man (n. according to their reception of love and wisdom (n. is not in a form has no quality. 413. and conversely (n. 258. 291). The variety of reception of love and wisdom gives rise to the quarters in the spiritual world (n. rational is in appearance as if it were of three degrees (n. 390. it is with every man by creation. 68). there is a correspondence between them (n. 425). 378. Purification. 428). 23). 132). but from the east (n. Quality. it thing from its How reason becomes unsound (n. 101). Rational. and these How into the pulse and i espiration of the body. 420. 266). 416). Quarters. " 39'. Man as to his spirit is in some quarter of the spiritual world. To receive more of heat than of light. truth is and what good is . 15. and united with freedom distinguishes him from the beasts (n. 332). whatever quarter of the natural world he may be in (n. 126). 423). 412) to the perceptions and thoughts from the affections for truth (n. 390). Their origin (n. 264). 132) . the rational is perfected (n. 258). it is a capacity of the understanding (n. 420). 405. but by the inhabitants there (n. dominates In Pulse. sees a . Rationality is the capacity by which man is able to understand what Rationality. such as to be unwilling to yield assent unless cause (n. 254^. and what has no quality not anything (n. It is never taken away from man (n.tuman reason join and as it were centre in this. 266). rational man is he who is in natural and in spiritual love both at cnce The can become rational. 258). Pulmonic kingdom. as in the natural world. 126). in the spiritual world (n.) spirit as well as his body has pulse and respiration. in The pulmonic kingdom minute insects (n. Reaction. All purification of a man is effected by means of the truths of 420). The rational is the higher region of the natural degree (n. 381). 120. of heaven is that where wisdom pre (See also are those who are in love towards their neighbor (n. 341).236 Pulmonary pipes. Man's The rational of man is the height of the understanding (n. Purification of the love in the understanding. how it is effected (n. (See Action. on what is it depends (n. 373). 3giJ . 405).

191. 242). Recipients of life. and mineral kingdoms (n. Reformation and regeneration are effected through the reception Reformation. 390. Return of all things to the Creator (n. become God. 376)." in the Word. 221). Red corresponds to love (n. of the will and understanding. which are divine truths (n. 358-361 364. and produces them (n. Red. 415. Wisdom received in three degrees (n. breathe just as men do (n. are created and formed by the Lord in man. of good and truth (n. 420). one of the spirit. 221). The "right hand. 380). is wisdom . The Respiration. vegetable. There is These two respirations may be a correspondence between separated. (See n. These reciprocal conjunctions are from the love (n. Revelation. 408). Their relation to the lungs (n. In angel and man the right parts correspond to love from which or to good from which is truth (n. 33). ticular relation to man (n. 220). Man is a recipient in the degree in which he is affected by those things which are from God. but not and looks to the Lord (n. understanding with the heart and lungs (n. 61). the same after their life in the world (n. love. 263). and then through the opening of interior degrees of the mind in their order (n. Angels and men are such (n. relation to man in each and all things of the animal. respirations of the lungs correspond to the perceptions and the thoughts of the understanding (n. Right.CONCERNING DIVINE LOVE. 409). 242). the will for His Divine Love. not by immediate revelation. 127. 249). There is a general relation of all things to Relation. Reception of the Divine Good and the Divine Truth is according to man's application of the laws of order. 403. the other of the body. Two receptacles and habitations for Himself. but by others who know them from religion (n. of love and wisdom from the Lord. The Lord rose again with the whole body. 187. 412). What gives the ability to reciprocate (n. 268). How Man effected (n. All things in the created universe are recipients of the Divine Love and the Divine Wisdom of God-Man (n. 384. Reciprocation is necessary that there may be conjunction (n. 167-172). and thinks from that affection (n. Reflection pertains to wisdom or the understanding (n. The (n. Every man is taught respecting the Divine precepts. 411). 417). 410). 115. 417). Man is 23. Ribs. 390). " " signifies to Sitting at the right hand of the power and might of God have all power (n. and the understanding for His Divine Wisdom (n. 176. 46). differently from man Resurrection. Reciprocal conjunction of love and wisdom . To be regenerated is from being natural to as well as the par- spiritual (n. has a twofold respiration. signifies superior power (n. 170). 223. 176. on what they each depend (n. 363). 55-60). The respiration of the spirit in man flows into the respiration of the body. 57). Return. 425). Reflection. conjoined it (n.) Receptacles. 412). and may be (n. Divine Love and Reception. ur- able to receive less he shuns evils as sins wisdom even to the third degree. (see Regeneration Reformation). Reciprocation. Angelic representation of the correspondence of the will and Representation. 412. Thought produces Angels and spirits respiration (n. 410). 64). 385. called will and understanding. 391). 116). Those who have confirmed the falsities of their religion continue in Religion. 391).

Interiorly they are more perfect according to discrete degrees (n. but is the orgin considered in its substance and form . of each series is the complex and containant of all the prior (n. 336). and affects its substance and The sense of sight communicates immediately through fibres with the brain. and derives therefrom its sensitive and active life (n. 273). hut such a receptacle as it was with the father (n. but only causes a change in it. 273). the subject remaining the subject then as before and afterwards (n. Sensations are ultimately derived from love and wisdom (n. ANGELIC WISDOM The love of possessing the goods of others by every evil device is called " Satan" (n.ban aii (n Sight is not a something volatile flowing from its organ. 341). (n. See. '. 249). 91). The external senses of the body communicate immediately through fibres with the brains.238 Satan. 363). Why those who are in the one world cannot see those who are in ih other world (n. obSight does not go out from the eye to the object. (Sfe Devil. Sight is possible only by means of an atmosphere purer Sight. 60). 187). like man's. think themselves their superiors in wisdom ( n. 41). Sight in the eye which is the subject.) The simple see more clearly what is good and true than those who Simple. predicated of the understanding (n. 212). Sense. 41). ing above the appearances and fallacies of the bodily senses (n. 41). in evil can see good. .3i2). and derive therefrom their sensitive and active lift All the bodily senses derive their perception from the mind's perception (n. The angel's selfhood. who are incapable of thinkSensual. 254). Sense is an affecting of the substance and form of the organ (n. 176). The affecting of the substance and form which causes sense is not a some thing separate from the subject. 210). Their origin (n. 95).) Their origin (n. is evil (n. Sensations are not things abstract from the organs of sensatioi Sensations. . What is man's own stops influx and reception. and hardens and shuts u the heart (n. 365). 339. signify states of the church Seasons. 363). in the Word. Seed. 339. 361). (See Sense. 41). when this is affected sensation is produced is (n. and is an affecting of the subject (n. 352). 201 ). 406). ject enters the eye. The production of seeds was the first production from the earths while Seeing is The seed which they were still new (n. An (n-73)angel can see 130). The outmost Series. The sensual is the lowest region of the natural degree (n. 215). One thing is from another in a threefold series (n. Serpents. 41). is from the father is the first receptacle of life. To see from effects only is to see from fallacies (n. 269). God is both within himself and also without himself (n No one while he evil (n. but the image of the form (n. 271). " Cunning villanies and subtleties are the satanic crew" (n. 114). Jn seeds there is an endeavor to multiply and to fructify themselves infi- nitely and eternally (n. Tl e four seasons of the year. but he who is in good can see When man thinks from wisdom he sees things as it were in light (n. The grossness of bodily sight (n. 341) Scorpions. Sensual men are the lowest natural men.

The angels recognize a man's love from his tone in speaking. 7). Sleep. Spaces there are not constant as in the natural world. simple is the more exempt from injury it is. Simples. signifies the understanding. 255). yet they are only appearances (n. and when the organ is affected sensation is produced (n. "south" signifies wisdom in light (n. also the understanding (n. heavenly Angelic societies are countless and in the same order as the gland* ol the brain (n. 14). bul are subject to change according to states of life (n. Smell. Skin. neither man nor any kind of animal could have come into existence from seed and could afterwards continue to exist: nor could the seeds of trees and shrubs vegetate and bear fruit (n. 344). 424). societies are divided according to all the differences of love (n. Small. 398). . 7). 239 naked and life (n. 74). " in the Sound. its very esst is love and wisdom in man from the Lord 395. because it is more perfect (n. Without such pre-eminent perfection in things simple. nor body apart from its soul The ( soul in (n. 41). Soul. 204). Soul of beasts (n. and his knowledge from the meaning of the words (n. Space is in each and all things in the world as seen by the eye (n. Their fantastic beauty (n. Beasts utter sounds in accordance with the knowledge pertaining to their love (n. 41). 41). 363). The Societies. 366). (See Sense. the soul acts upon the body and effects all its operations (n. wisdom of the is articulated into words all comes forth from the lungs through the trachea and epiglottis (n. Space. 204). and is an affecting of the nostrils by odoriferous particles touching them (n. 383). The substance and form of the skin cause it to feel whatever is applied to it The more simple anything (n. in the south HI). Sir Hans (n. Sloane. his wisdom from articulation. 398-431). 223). 41). 394). smell is predicated of perception (n. There can be no soul apart from its body. 70). 121). Fruitless researches of the learned into the operations of the soul in the Ever}' How body (n. The sense of smell communicates immediately through fibres with the brains. 70). The smell is not a something volatile flowing from its organ. man's soul is in a spiritual body aftei it has cast off the material coverings which it caried about in the world (n. What becomes of conatus and forces in man during sleep (n. South In the Word. In the spiritual world those in a higher degree of wisdom dwell (n. 141). In the spiritual world there appear to be spaces. Space is a property of nature (n. Sound which 280). 382). 346). 365). because they are more less covered over with substances and matters devoid of 204). There is nothing so small that has not in it degrees of both kinds (n. 69.CONCERNING DIVINE LOVE. Sirens. In sleep the lapse of time is not noticed (n. Soul.) In heaven." Word. but is the organ considered in its substance and form. 14). The skin by which man is enveloped is the subject of touch (n. and derives therefrom its sensitive and active life (n. Simples are more perfect than composites. To sense of smell is in the nostrils. 219).

contraction of the spiritual degree is like the turning back of a spiral in the opposite direction (n. 263). 7.359)- The The spiritual flows down from its sun. an infernal spirit if he is preparing for hell (n. of good and truth (n. " spring" signifies the t^rst state of the church (n. Their origin (n. (n. is to think concerning the ex is spaces. from. 340). 22). The heat and light which proceed from the Lord as a sun are espe Spiritual. (See Language.) Speaking. 209). From Spring. The Holy Spirit is the Truth itself which proceeds from the Lord (n. 97)- is the first proceeding from the Lord's Love and Wisdom sensation alone man knows nothing of the spleen (n.345). 291). instead of space and time there are states of life. 383. 345). manifests his presence to others far and near (n. of joys thereState. 423). Speech. 383). which encompasses each angel. in). 343). Speaking by degrees is abstract (n. such things as have reference to states of love. Encompassing sphere (n. State is predicated of love. In angelic ideas of thought. Corporeal spirits (n. instead of spaces. they are not possible outside of subjects which are substances. 251). Man in the world of spirits is called an angelic spirit if he is preparing for heaven. as is above it (n. spiritual impels nature to act. the " Holy Spirit" and " Spirit of God" signify Divine Wisdom. filling them with matters from the earth. and in general. spiritual furnishes the soul. 100). Things spiritual are substances. God (n. The What gels as a sun. its through three degrees parts (n. Spring-time correspond* to a state of peace (n 105). 424). 105). is in natural. 149). 149). 345). that they may become fixed and enduring (n. 254. . Spleen.) Sphere. of life. 7). (n. 339). The sphere of affections and of thoughts therefrom. 340). 70). and not a God who is a person by Himself In the Word. 73) There is a perpetual spring in' all the angelic heavens (n. Spirit. (See Time. what it is (n. The Holy Spirit is the Lord. Spiders. substances (n. but are states of subjects. the spiritual and what the natural man is (n. 9). in). Animal spirit. and not abstract . 293). The In the Word. "spirit" signifies the understanding and the wisdom of the understanding (n. of wisdom. cially called the spiritual (n. In the Word. even to the outmosts of nature. 291). but not in spiritual ideas Space To The Lord cannot advance through think according to space concerning panse of nature (n. Spiral. Evil uses are effected (n. 196). of affections. It (n.ANGELIC WISDOM States of love correspond to space (n. but present with each one ac- cording to reception (n. 140). and the material the body (n. Every one in the spiritual world is encompassed by a sphere consisting of substances set free and separated from his body (n. That fire-like spiritual [substance] which appears before the anSpiritual Fire. 292). that is. lowest spiritual or spiritual-natural can be separated from higher on the earth by the lowest spiritual separated from what The what is living impels what is dead produces the forms of vegetables and animals. A sphere flows forth from all things that appear in that world (n. and therefore Divine Truth which is the light of men (n.

192. such things as have reference wisdom Stalks. in the forms of the vegetable kingdom. ) Swooning. 97. 225). State of the heart and lungs during suffocation and in swoons Suffocation. 408). is The the one only substance from which all things are (n. 197. 89. The subsistence of the universe and of all things belonging to it is Subsistence. 388). Part II. 306. \ (n. 302). 41). 98). 22). That which men think of outside of a subject as something hovering or floating is only an appearance of the state of the subject in itself (n. 201). Clothed with layers of bark they represent the globe clothed with earths (n. 229). 103-107). 170). the "sun" signifies the Lord as to Divine Love and Divine sun Wisdom (See CONTENTS. 192. 70). the lungs (n. 300). 209. Organic substances which are the receptacles and abodes of the thoughts and affections in the brains (n. 283). Divine life (n. 191. 351. Stomach. 93. but is the Divine Love and Wisare The sun is Him (n. "summer" signifies a state of fulness of the church (n. . 153). and instead of in. 157). Summer. 314). A wave of effluvia is constantly flowing forth from stones (n. From sensation alone man knows nothing of the innumerable things (n. are their ou tin osts. 305. Substance. Spiritual substances become substances at rest. Substances of which the earths consist (n. 373). 310). which compose his stomach (n. Its relation to Sternum. 190. 407).) Structure of the lungs (n.) sight of his spirit was opened.) Swammerdam. Structure. The which are (See n. Subsistence is perpetual existence (n. 161). un. 207). (n. 366. Substance is not possible apart from form Substance and form (n. There The two suns through which all things have been created by the Lord. 229). 355). Spiritual world and natural substances of which the natural mind consists (n. Stalks. 40-42). 197). and in the natural fixed substances called matters (n. Substantiated or composite things do not arise out of a substance Substantiated. 293). 152. 405. 153). 151-156). itself is the Divine Love (n. together (n. from the spiritual sun. 941 to states of times. (See n. Subject. Their composition in (n. spiritual It appears in heaven at a middle altitude (n. The substance that is substance in itself is the sole substance (n. 290. and afterwards describe that world (n. 417). 408). 85. Laving and dead states (n.CONCERNING DIVINE LOVE. so simple that it is not a form from lesser forms (n. of the natural world is pure fire from which everything of life has been withdrawn but the sun of the spiritual world is fire in which there dom proceeding from . 86. subject has substantial existence (n. spiritual sun is not the Lord Himself. 257. A 300). In the 73)- Word. 44-46). 412. 291. They are interiorly more perfect according to discrete degrees (n. There are them degrees of both kinds (n. In the Word. Swedenborg. Strfata Corpora. All things have been created out of a substance which Substance in is substance in itself (n. Men are subjects which can be recipients of the Divine Love and Wisdom as of themselves (n. that he might see the things in the spiritual world. In what way the stomach is connected with the lungs Stones. the sun of the spiritual world and the sun of the natural world (n.

46). Taste Taste is an affecting of the substance and form of the tongue. the its tongue is the subject (n. interiorly Touch. 404).) Tasting is predicated of perception (n. and was then in the spirit out side the body (n. but to think of these is a mark of lower wisdom. of taste communicates immediately by fibres with the brains. 73). The affection which is of love produces thought. Taste is not a something volatile flowing from itself organ. Thought from the eye closes the understanding. change and vary acSystole. to the states of life (n.) is thinking in nature from nature. 73).) Tigers. and Thought is is not possible except by means of an atmosphere purer tha air (n. and when the organ is affected The sense sensation is produced (n. 41). which is the perception of ends. is proper to nature (n.) 70). An entire society of heaven appeared to him as one angel-man (n. 73. (See Affection. The appearance by virtue of its is that the tongue tastes. Swine. Thought flows into the lungs. Thought. To think from ends is of wisdom to think from causes is of intelligence . He was raised up into heaven to the angels. 304). 161). The more perfect according to discrete degrees (n.242 ANGELIC WISDOM He saw the Lord as a sun (n. (See Sense. 351). 2) Affections and thoughts are substances and forms. wisdom and the understanding (n. systolic and diastolic. (See n. and not entities abstracted from a real and actual subatance and form (n. Inmost thought. but the understanding tastet From It is perception (n. sense of touch is not in the things which are applied. 365). but thought from the un derstanding opens the eye (n. Their origin (n. 74). The motions of the heart. 33). Time. 412). and to think from effects is of . 201). Times there have relation to states of wisdom (n. Tongue. Measures of time (n. Thought It pertains to life (n. 391). Spiritual thought has nothing in common with natural thought (n. Their origin (n. and thought produces respiration (n. 378). cording to the affections of each man's love (n. time is only an appearance (n. (See Space. 403. think from causes and ends is a mark of higher wisdom. not above nature (n. and through the lungs into speech Thought corresponds to the respiration of the lungs (n. Thinking sensually and materially. 131). 363). 363). but is the organ considered in its substance and form. 339). 163). sensation alone man knows nothing of the innumerable things in his tongue (n. (n. Think. and derives therefrom its sensitive and active life (n. 42. Time there is nothing but quality of state. 394). To Their origin (n. 79). 383). but are subject to change according Time . Vendors. 339). In the spiritual world the progressions of life appear to be in time but since state there determines time. Thorax. 22). 363). 202). but in the sub- . knowledge (n. It makes one with thought from affection (n. Times in the spiritual world are not constant as in the natural world. 176). 41). 69. 391. nothing but internal sight (n. is the first effect of All thoughts with man arise from Divine Wisdom (n. 70). 316).

298. Truths. 335. 220). and light in man are transparent from 255). Touching with the hand signifies communicating (n. 2**). All things in the universe are recipients of the Divine Love and the Divine Wisdom of God-Man (n. 406. 169). Truth is of the understanding (n. Truth is nothing else than a form of affection. (See Sense. It does not lead the will. 244). them degrees of both kinds (n. 430). the sense itself u nothing but an affecting of the subject by the things applied (n. btit the will conjoins itself to the understanding (n. 410). rent truths become falsities and fallacies (n. All truths are of spiritual light (n. 245. 296-301). 243 stance and form of the skin which are the subject . and Holy Spirit. There are in is constantly flowing forth out of them (n. 360) . 99) Reciprocal union causes oneness (n. and of wisdom with love (D 35-37). 336). the Holy Spirit (n. Truth. 373). Turn. (See Will and Thought] Union. 316. of love (n. of inhas an organic form. The forms receptive of heat birth. cause. the spiritual and Universe. 31). but simply teaches and shows spiritual heat. The trinity in the Lord is called Father. 64. Divine from which [Creative Divine] is called the Father the Human Divine the Son and the Proceeding Divine. 135-139). . 140-145).CONCERNING DIVINE LOVE. like crystal glass (n. 346). Transmission of the love of evil from parents to their offspring (n. (iiderstanding. whence it is (n. 108). 245). Apparent truths are appearances according to which every one may but when they are accepted as real truths. . 253). Part IV. 52). 410). or a form organized out of It is the light by which the love sees the purest substances (n. (See CONTENTS. Uniting of two into one. 365). the natural (n. whatever his quality.) Transmission. that is. It corresponds to the lungs (n. 406. The universe in general is divided into two worlds. dei Those things are called uses which from the Lord are by creation in Uses. Tyre. 269). and conversely (n. 225). turns to his ruling love (n. and derives therefrom its sensitive and active life (n. It can be in spiritual light even where the will is not in (n." in the Word. and effect (n. signifies the church as to knowledges of pood and truth (n. .) Trar+ea. 15). A How they are produced (n. In every thing of which anything can be predicated there is the trine which is called end. 408. 293). 167-172. Uniting. (n. 382-384). Everything that proceeds from wisdom is called truth (n. they transmit spiritual light a* crystal glass transmits natural light (n.) Ureters. 96). is the receptacle of wisdom (n. 154. The understanding It telligence (n. 325). 163). 55). wave of effluvia Trine. Transparent. It does not conjoin itself to the will. Union of love with wisdom. 307. Of spiritual heat with spiritual light. 146). 41). The universal of all things is Love and Wisdom (n. Every " spirit. the Trinity. There is a correspondence of each and every thing which has existence in the universe with each and every thing of man (n. Tyre. 411). (See n. all their interiors both of mind and body are turned to the Lord as a sun think and speak (B. 382. Universal. Trees and Shrubs. Son. the way (n. The universe regarded as to uses is an image of God (n. 209. 35). Why they are in pairs (n. 384). The sense of touch communicates immediately through fibres with the brains. then appa. Angels turn their faces constantly to (he Lord (^129-134).

Veins. 207. Part IV. Use has relation to good. and in the lungs to the affections of truth A (n. pulmonary veins (n. 408. (See n. 190). 298). 400. 384. 405. Right ventricle Vessels. 400. 405. 349-357). why there are two (n. 420). bronchial veins (n. The forms of vegetables. In the varieties of things there is an image of the Infinite and Eternal 3i8). 310). 412. 65-68 . as ends of Creadon. All uses are brought forth by the Lord out of outmosts (n. 293). 384. 415) .) Vacuum is nothing (n.407. and its form is like a body (n. Evil uses were not created by the Lord. 410. ture has produced and does produce nothing. 112). 413. 300. are in fo. Ventricles. 60. 207. The forms of uses in that kingdom (n. 336-348). (See n. 420.) Vena Cava (n. Degrees of both kinds are in them (n. Vegetable Kingdom. 340. The air-vessels correspond to perceptions (n. All good things that have existence in act are called good uses. Why vivification is spiritual said to world produces all things (n. justly and work proper to one's callimg (n. 400. 155)varieties of love are limitless (n. 340). men may know whether the uses he does are spiritual or merely nat- How ural (n. 412. 314). 228). 346. relation to man arising out of each and all things of the vegetabla A kingdom Vegetables. 385. but originated together with hell (n. 225). 314. Conversation of angels with Newton on the subject of vacuum (n. Waters are the mediate forces (n. All the uses in the created universe correspond to uses in man (n. Waters. 405). 376. 155). Vacuum. uprightly. The Variety of generals. Vessels of the heart (n. whence they are. The blood-vessels of the heart in the lungs correspond to the affections o truth (n. be effected by the Spirit of Jehovah (n 100). Whence are the varieties of all things in the created universe (n. 370. Ventricles of the heart. 299). 373. 409). 351). Use is like a soul.409). 373. 399.ms (n. 336). 401. Viscera.244 All uses. Left ventricle (n. 405. (n. 405). 413). 310). Variety. 420). 420). 412). 412.) Their composition (n. Variety obscures (n. Performing uses is acting sincerely. 431). wave of effluvia is constantly flowing forth from vegetables (n. 61. 339). 408. 426). and its form to truth (n. 201. 401. Marvels presented in their production (n. All things that are evil uses are in hell. The visible things in the created universe bear witness that naVisible things. faithfully in the and CONTENTS. . 405. (See n. 513. 307). and how produced (n. 368). and all things that are good uses are in heaven (n. Veins correspond to the affections. 399. but that the Divine out ol itself and through the Vilification. 82). 61). and variety of particulars (n. (n. 407. (n. 377. and all evil things that have existence in act are called evil uses (n.

but simply teaches how man ought to live. In the Word. 428). 145). In the animal kingdom the body is formed by a seed deposited in a womb or ovum. involving tone. 367). "weeks" signify states (n. they are not possible outside of subjects which are substances. Wind. 280). or forms organized out of the purest substances (n. nothing but an image of love. State of the infant in the womb (n. It does not beget love. 368). "winter" signifies the end of the church Winter. The whole has existence from the parts. 361). Formation of man in the womb (n. and the parts have permanent existence from the whole (n. the womb It is from love. The will and understanding are distinct from each other. 395-397). They are substance and form. or an airy something like breath from the lungs (n. In the Word. and it shows the way in which he ought to go (ti. which is love (n. The (See will corresponds to the heart (n. according to the three degrees. There are three senses in the Word. the celestial sense. 241). 360). 42). Weeks. and causes it to act as one with itself (n. The will leads the understanding. 403). Deeds. 220). 383). Wonderful things. They have been so created as to be distinctly two. Ways in the spiritual world (n. 221). 418). Their origin (n. 221). but are states of subjects (n. Part V. (n. 121). 139). In the Word. 280). 4io)_. may In each single word of the Wisdom. 358). See also Love. 245 In the spiritual world there are waters just as in the natural wor'd. Wise. 36). Whole. and yet make one in every operation and in every sensation (n. Wisdom." west " signifies a diminishing love towards the Lord (n. 277-281). 339). He that doeth is called a wise man in the Word (n. Wisdon* is the existere of life from the esse. 373). for in wisdom love presents seen and recognized (n. and meaning (n. By the wonderful things which every one sees in nature h confirm himself in favor of the Divine. itsell to be is its form (n. Man is not to be judged of by wisdom of speech. A word is a kind of resultant. 173-178). 244). and It is the or ovum is like the ground (n. but by his life (n. The will is the receptacle of love (n. 351-356).CONCERNING DIVINE LOVE. Ways. All things which are of the three degrees of the natural mind are in Works. It is of wisdom to do good from an affection for good (n. 121) West. 378). in the vegetable kingdom seeds are the beginnings. 407. Word. cause of which love is the end. and the natural sense (n. 6. In the spiritual world those who are in a lower degree of love are in the west (n. Work. . 316). 244). Will. it is like the light of winter (n. 215). They are organic forms. From the deeds of a man we judge of the thought of his will (n. Womb. as love and wisdom are distinct (n. 14. Part V. f eluded in deeds (n. 209. Wolves. 358. 365. and not abstract things . 400). believes the soul or spirit to be wind. but they are spiritual (n.) It is 368). articulation. 73).) (See CONTENTS. if he will (n. Wisdom without love is like an existere without its esse . The will is the entire man as regards his very form (n. and ) Word there is a spiritual meaning from Divine a celestial from Divine Love (n. Why the Lord is called "the Word" (n. 60). Wonderful things which the instincts of animals present (n. In every Divine work there is a union of love and wisdom (n. the spiritual sense. and use the effect (n. Why man CONTENTS. 73).

140) Worms. 306) 339)- iih Why in the spiritual world the sun never appears in the zenith (n. 105 ) . The spiritual world includes heaven. Silkworms (n. 321). and come into existence according to the affections and consequent thoughts of the angels (n. 173. and the world of spirits (n. 83. 295).246 ANGELIC WISDOM CONCERNING DIVINE LOVE. 163. Every man after death comes first into the world of spirits. 361). and in nowise away from him. 220) Wo*ld. and communicate only by correspondences (n. 83). Every man as regards the interiors of his mind is in the spiritual world in the midst of spirits and angels there (n. Why some can think and speak well. each of which contains an entire meaning (n. In the spiritual world there are all things that have existence in the natural world in its three kingdoms (n. Write. the spiritual and the natural (n. 322). their origin (n. 215. HO. On All things of charity and faith are present in good works (n. The spiritual world is where man is. 163). 354). " works " are so often mentioned in the Word this account (n. 92). letters. They are totally distinct. These two writings have communication only by correspondences (n. 52. 214-220). but internally they are entirely unlike (n. All these things are correspondences. 342. 61. 341. Metamorphosis of worms (n. There are two worlds. but cannot write well (n. 356). Noxious worms. 339). World of Spirits. 321). In external appearance they are entirely alike. which is midway between heaven and hell (n. There is nothing of spiritual writing like natural writing except the Writing. and hell.