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TREATISE
CONCERNING
DIVINE LOVE
AND
DIVINE WISDOM,
EXTRACTED FROM THE
APOCALYPSE EXPLAINED,
OF EMANUEL SWEDENBORG.
BOSTON,
ADONIS HOWARD, 157, COURT STREET.
1828.


ADVERTISEMENT.
This Treatise is a continuation of the work lately pub-
lished concerning the Athanasian Creed.
Press of the New Jerusalem Magazine.
FREEMAN & BOLLES, PRINT.


CONTENTS.
Page;
14
16
17
Introduction,
That in the world it is little comprehended what love
is, when notwithstanding it is the life itself of man,
That the Lord alone is love itself, because life itself,
and that man and angel is only a recipient, .
That life, which is the Divine Love, is in a form,
That that form is a form of use in every complex,
That man in particular is in such a form,
That in such a form is man in general, -
That heaven is in such a form,
That all things of the world also have respect to a like
form,
That there are as many uses as there are affections,
That there are genera and species of affections and
differences of affections, in infinitum, and in like
manner of uses,
That there are degrees of affections and of uses,
That every use derives its life from the common use,
and that from it flow in the necessary, the useful,
and the delightful things of life, according to the
quality of the use, and the quality of its affection,
That so far as man is in the love of use, so far he is in
the love of the Lord, so far he loves him, and loves
the neighbour, and is a man, - -
That they are not men, nor in the Lord, who love them-
selves above all things, and the world as themselves,
That man is not of a sound mind, unless use be his af-
fection or occupation, - - - -
That every man is an affection, and that there are as
many various affections as there are men who have
been either already born, or will be born to eternity,
That man has eternal life according to his affection of
21
24
use.
.
.
That the will of man is his affection, ..
That in the Word to love is to perform uses,
That love produces heat,


59
CONTENTS.
Page.
That the Divine Love, which is life itself, by means of
heat produces spiritual animal forms, with all and
singular things that are in them,
That the Divine Wisdom in the heavens appears before
the eyes of the angels as light,
That the Lord has created with man and afterwards
forms with him, a receptacle of love, which is his
will and adjoins to it a receptacle of wisdom, which
is his understanding,
Concerning the formation of man in the womb from
the Lord by influx into those two receptacles, 72
That there is a similitude and analogy between the form-
ation of man in the womb, and his reformation and
regeneration,
84
That with man after birth the will becomes the re-
ceptacle of love, and the understanding the recepta-
cle of wisdom,
That there is a correspondence of the heart with the
will and of the lungs with the understanding,
That the conjunction of the body and spirit with man
is effected by the motions of his heart and lungs,
and that the separation is effected when those mo-
tions cease,
That no angel or spirit is given, nor can be given,
who had not been born a man in the world,
109
That the Divine Love is Divine Good, and that the
Divine Wisdom is Divine Truth, -
That the conjunction is reciprocal of love and of wis-
dom,
118
That love to the Lord from the Lord exists in charity
and that wisdom (exists) in faith,
. 134
That the Lord by his Divine Love and his Divine
Wisdom animates all things in heaven, and all things
in the world, even to their ultimates, causing some
to live, and some to be and exist,
- 161
The Angelic Idea concerning the Creation of the Uni.
verse from the Lord,
177
116


ON
THE DIVINE LOVE.
EXTRACTED FROM THE
APOCALYPSE EXPLAINED.
We have treated of the Divine attributes,*
which are infinity, eternity, providence, omni-
potence, omnipresence, and omniscience; it
now remains that we treat of the Divine Love
and Divine Wisdom, from which is the life
of all things, and of which the above attributes
are predicated; but that these two essentials
of all things may be distinctly perceived, they
shall be treated of in the following order. First,
concerning the Divine Love : I. That in the
world it is but little comprehended what love
is, when notwithstanding it is the life itself of
man. II. That the Lord alone is love itself,
because he is life itself, and that man and angel
is only a recipient. III. That life, which is
love, has no existence without a form, and that
* See a small treatise printed under the title of The
Athanasian Creed, extracted from the Apocalypse or
Book of Revelations Explained.


affections as there are men born into the world,
and as there will be born to eternity, thus that
they are infinite. XIV. That man knows no
other than that he is thought, when notwith-
standing he is affection. XV. And that neither
does he know that he has eternal life according
to the affection of use.
I. That it is little comprehended in the world
what love is, when yet it is the very life itself
of man, is evident from the question so gener-
ally asked, What is Love? The reason why it is
unknown is, because it does not appear before
the understanding, and the understanding is
the receptacle of the light of heaven, and what
comes into that light, this appears interiorly,
for man knows what he thinks; wherefore also
he says, that this or that is in the light of his
understanding, also that it is seen to be so, and
he likewise prays that he may be enlightened
and illuminated from God; there also is spirit-
ual light to which natural light corresponds, by
virtue whereof he says of his understanding
that it sees, and by virtue whereof a wise man
prays to be enlightened and illuminated of God,
that is, to understand. Since therefore the
understanding, and not the love, presents itself
visible by thought, man, on this account, cannot
have any idea concerning love, when yet love
is the very soul or life of thought; and the
thought, if love be taken away from it, grows
cold and dies, like a flower deprived of its


Love and of the Divine Wisdom, and wisdom
in its most singular things is the very bright
divine light which blinds, as was above ob-
served.
II. That the Lord alone is love itself, be-
cause life itself, and that man and angel is only
a recipient. This has been illustrated by many
prior considerations, to which the following
may be added, viz. that the Lord, as being the
God of the universe, is uncreated and infinite;
but man and angel are created and finite. What
is uncreated and infinite, is the Divine itself in
itself; from this principle man cannot be form-
ed, for thus he would be divine in himself, but
he may be formed of things created and finite,
in which the Divine may dwell, and to which
it may communicate its life, and this by heat
and light from itself as a sun, thus from its own
divine love; comparatively as the germinations
of the earth, which cannot be formed from the
essence itself of the sun of the world, but from
the created things of which the ground consists,
in which the sun, by its heat and light, can in-
wardly dwell, and to which it can communicate
as it were life. From which considerations it
is evident, that man and angel are not life in
themselves, but only the recipients of life ;
whence also it follows, that the conception of
man from a father is not any conception of life,
but only the conception of the first and purest
form receptible of life, to which as a stamen or


-
6
initiament are successively added in the womb
. the substances and materials adapted to the re-
ception of life in its order and in its degree.
III. That life, which is the Divine Love, is in
a form. The Divine Love, which is life itself,
is not simple love, but is the Divine Proceed-
ing, and the Divine Proceeding is the Lord ·
himself: the Lord indeed is the sun, which ap-
pears to the angels in the heavens, from which
proceeds love as heat, and wisdom as light;
nevertheless, love with wisdom is also Him out
of the sun; distance is only an appearance; for
the Divine is not in space, but is without dis-
tance, as was said above; the reason why
distance appears is, because the Divine Love,
such as it is in the Lord, cannot be received
by any angel, since it would consume them,
being in itself more ardent than the fire in the
sun of the world, wherefore it is diminished
successively by infinite circumvolutions, until
it comes tempered and accommodated to the
angels, who are besides veiled with a thin
cloud, lest they should be injured by its ar-
dency: this is the cause of the appearance of
distance between the Lord as a sun, and be-
tween heaven where the angels are; howbeit,
the Lord himself is present in heaven, but in
a manner adapted to reception. The presence
of the Lord is not as the presence of man, who
fills space, but presence without space, con-
sisting in its being in things greatest and things


create, whilst an angel and a man is created
and finite, cannot be comprehended by the
natural man, so long as he is incapable of being
withdrawn from a natural idea concerning space
by illustration from the Lord, and thereby of
being let into light concerning spiritual essence,
which, viewed in itself, is the Divine Proceed-
ing itself, accommodated to every angel, both
to an angel of the supreme heaven, and to an
angel in the lowest heaven; and also to every
man both wise and simple ; for the Divine
which proceeds from the Lord, is divine from
what is first, even to what is last or ultimate ;
which last or ultimate things are what are also
called bony, that is, flesh or bone; that those
things were also made divine by the Lord, he
taught the disciples, when he said, That a
spirit hath not flesh and bones, as ye see me
have,' Luke xxiv. 39; and still he entered in
through the doors that were shut, and was made
invisible, which manifestly testifies, that the
last or ultimate things of man in him were also
made divine, and that hence there is a corres-
pondence with the last or ultimate things of
man. But in what manner the Divine Pro-
ceeding, which is the real and only life, can
be in things created and finite, shall now be
shewn : that life does not apply itself to man,
but only to the uses in which he is employed ;
uses themselves viewed in themselves are spirit-
ual, and the forms of uses, which are mem-


10
many myriads of parts of various and diverse
functions: to illustrate this subject, it may be
useful to survey the structure of the lungs and
windpipe with the rational eye, and to con-
sider their uses. In regard to the lungs, their
most general use is respiration, which is effect-
ed by admitting the air through the larynx, the
windpipe, the bronchia, and their branches,
into the small vessels of the little lobes, whereby
they alternately expand and contract them-
selves. By these means also they induce re-
ciprocal motions in the universal organical body
and all its members; for the heart and the
lungs are the two fountains of all the general
motions in the universal body, by virtue whereof
all and singular things are brought forth into
their activities and vital functions. They also
consociate the moving voluntary life, which
derives its auspices from the cerebrum, with
the moving natural life, which flows from the
government of the cerebellum. Their use
also is to arrange all the viscera of the body,
especially the moving viscera which are called
moving muscles, that the will may perform its
motions in concord, and without a breach in
any part. Their use also is, not only to con-
cur with all the sounds of speech, and with
all the sounds of singing, but also to produce
them as from the womb. Their use also
is, to receive themselves all the blood of
the body from the right part of the heart, to


11
purify it from what is viscous and dusty, to re-
ject these substances, and to supply it with
new elements, as so much food, from the im-
bibed air, and thus to send it back in a re-
newed state into the left chamber of the heart,
by converting the venous blood into arterious ;
thus the lungs, in respect to the blood, act as
a strainer, as a cleanser, as a repairer, as a
preparer, and also as a purifier of the air.
Added to these uses of the lungs, there are
several others both general and particular, and
every pore, and every lobe therein, is a partner
in all the offices, that is, uses, some nearer and
some more remotely. In regard to the wind-
pipe, its uses are, 1. to afford a way for the
vital air and animal spirit of the lungs to flow
forwards and backwards, and to accommodate
itself to their singular and diverse modes of
acting, both in inspiration and expiration : 2.
to examine and correct the air imbibed into
the lungs, lest any thing hurtful should flow in,
and to distend with vapours the air issuing from
the lungs, and thus to set it free from its de-
bilities, and to blow it out, and also in general
by excretion to purge the lungs from viscous
phlegm : 3. to serve the larynx and the epi-
glottis as a pillar of security, or to adapt itself
altogether to its motions and tremulous vibra-
tions; to arrange the walls of its channel, that
the air may strike upon it, and to extend its


14
tion in general: this consequence is derived to
man from this circumstance, that he is a reci-
pient of life from the Lord; for the life which
is from the Lord is the complex of all uses in
infinitum, for the Lord alone in himself is
alive, and from him is the all of life, and unless
that form of use be infinite in the Lord, it
could not be given finite in any man.
VI. That in such a form is man in the
general. By men in the most general sense
is meant the whole human race, in a general
sense are meant the men of one kingdom to-
gether, in a sense less general the men of one
province in a kingdom, in a sense still less
general the men of one city, and in a particu-
lar sense the men of one house, and in a sin-
gular sense every man: in the Lord's view, the
universal human race is as one man, and all of
one kingdom likewise are as one man, in like
manner all of one province, also all of one
city, and likewise of one house, not that the
men themselves so appear together, but the
uses appertaining to men; as a perfect and
beautiful man, if the uses be good, viz. if men
do them from the Lord; these are they who
do uses for the sake of uses, that is, who love
uses because they are useful to their house, to
their city, province, kingdom, or to the whole
world; but they who do uses not for the sake
of uses, but for the sake of themselves alone,
or of the world alone, appear before the Lord


15
not as one beautiful man, but as an imperfect
and deformed man: from these considerations
it may be manifest, that the Lord looks at the
men of the world singly from use, and con-
cretely from uses conjoined into the form of a
man; by uses are meant the uses of every
function, which relates to man's office, study,
and employment; these uses are good works
themselves in the sight of the Lord : inasmuch
as all of one kingdom appear before the Lord
as one man according to the love of uses, it is
evident that all the English appear before the
Lord as one man; likewise all the Dutch, all
the Germans, all the Swedes and Danes, also
the French, the Spaniards, the Poles, the Rus-
sians, but every nation according to uses; they,
in kingdoms, who love the uses of their offices,
because they are uses, appear together as a
man-angel; and they who love the uses of
their offices for the sake of pleasure alone sepa-
rate from uses, appear together as a man-devil:
those traders are in the man-angel, who love
trading, and wealth for the sake of trading, and
at the same time look to God; but those tra-
ders are in the man-devil, who love wealth,
and trading for the sake of wealth alone; with
the latter there is avarice, which is the root of
all evils, but not with the former, for to love
wealth alone, and not any use derived from
wealth, or to regard wealth in the first place
and trading in the second, is avaricious: per-


16
sons of this description are indeed useful to a
kingdom, but only when they die, on which
occasion their wealth circulates for the public
use of trade; the advantage of the kingdom
resulting from that wealth, in such case, is an
advantage to the kingdom, but not to their
souls. In one word, the procuring of wealth
by trading, for the sake of wealth alone, is
Jewish trading, but the procuring of wealth by
trading, for the sake of trading, is Dutch tra-
ding; to the latter, opulence is no hurt, but to
the former, for these benefit the republic, by
accumulating wealth there, and enriching it,
but they do not benefit their own souls.
VII. That heaven is in such a form. In the
Arcana Cælestia it has been shewn that the
universal heaven is distinguished as into pro-
vinces, according to the uses of all the mem-
bers, organs and viscera of the human body, and
that it is known by the angels in what province
these or those societies are, as what are in the
province of the eyes, what in the province of
the ears, of the nostrils, of the mouth, and of the
tongue, also what in the province of the organs
of generation; all the societies, which are in
those provinces, correspond altogether to the
uses of the said members, organs and viscera
in man: it is by virtue of this correspondence
that the universal heaven appears before the
Lord as one man, in like manner, every pro-
vince of heaven, and every society of a pro-


19
irrational, (if he be willing to submit the above
considerations even to the judgment of com-
mon sense) as to think that the above effects
are produced by a dead sun, and thence by a
dead nature ?
IX. That there are as many uses as there
are affections. That the Divine Love is life
itself, and that hence the love appertaining to
man is his life, is confirmed by many testi-
monies, but the most distinguished of those
testimonies is the consideration, that the spirit
of man is nothing but affection, and that hence
man after death becomes an affection ; if he
be an angel of heaven, an affection of good
use, and if he be a spirit of hell, an affection
of evil use; hence it is, that the universal
heaven is distinguished into societies, according
to the genera and species of affections, and in
like manner hell from the opposite principle;
hence it is, that whether we speak of affections,
or speak of societies in the spiritual world, it is
the same thing : by affections are meant the
continuations and derivations of love : love
may be compared to a fountain, and affections
to the streams issuing from it; and it may be
compared to the heart, and affections to the
vessels thence derived and continued ; and it
is a known thing that the vessels, which convey
the blood from the heart; in every point resem-
ble their heart, so as to be as it were its ex-
tensions; hence the circulations of the blood


20
from the heart through the arteries, and from
the arteries into the veins, and back again into
the heart; such also are affections, for they
are derived and continued from the love, and
produce uses in forms, and therein advance
from the first principles of uses to their last,
and from these return to the love from whence
they issued; from which considerations it is
evident, that affection is love in its essence,
and that use is love in its form. The result
is, that the objects or ends of affections are
uses, and that hence their subjects are uses,
and that the forms themselves, in which they
exist, are effects, which are their effigies, in
which they advance from the first end to the
last, and from the last end to the first, and by
which they perform their works, offices, and
exercises : who cannot see, from these con-
siderations, that affection alone in itself is not
any thing, and that it becomes something by
being in use, and that neither is the affection
of use any thing but idea, unless it be in form,
and that neither is the affection of use in form
any thing else but potency, but that affection
then first becomes something when it is in act,
which act is the use itself, which is meant,
which in its essence is affection : now since
affections are the essences of uses, and uses
are their subjects, it follows that there are as
many affections as there are uses.


2,
X. That there are genera and species of
affections, and differences of species, in infini-
tum, and in like manner of uses, may be man-
ifest from the human body, and from the human
race, and from the angelic heaven, also from
the animal kingdom and the vegetable king-
dom : in each there are genera of affections
or of uses, together with species and differences
innumerable, for there is not given any thing
the same, but various, and this variety is every
where distinguished into genera and species,
and both the former and the latter into differ-
ences, and the differences in themselves are
infinite, because from what is infinite ; that this
is the case, may be obvious to every one from
human faces, no one of which has been given
altogether like to another, so as to be the same,
from the day of creation, nor can be given to
eternity, thus neither is any the least thing
given in the human body, which is the same
with another; the case is similar with affec-
tions and their uses. That the case is similar
with affections, and consequently with uses,
man is in such deep ignorance of, that he in-
quires, what is affection and what is love ?
wherefore this cannot be illustrated from any
other source than from heaven, where all, by
virtue of the Divine Love, which is life itself, are,
affections : the Divine Love there, which is life
itself, is distinguished into two kingdoms, one
wherein love to the Lord reigns, and the other


22
wherein charity towards the neighbour reigns ;
love to the Lord involves uses in regard to
their source, and love towards the neighbour
involves uses in regard to their subject : the
Divine Love, which is life itself, is also further
distinguished into lesser kingdoms, which may
be called provinces, and these again into soci-
eties, and societies into families and into houses:
such in the heavens are the distinctions of the
Divine Love into genera and into species, and
these again into their distinctions, which are
meant by differences; the reason why affec-
tions are so distinguished, and in like manner
uses, is, because every angel is an affection,
and also is a use. Since in hell all things are
in opposition to the things which are in heaven,
so also is the love ; diabolical love, which is
death itself, is there also distinguished into two
kingdoms, one wherein the love of self prevails,
the other wherein the love of the world prevails;
the love of self involves evil uses in regard to
their source, which is from self, and the love
of the world involves evil uses in regard to the
subject, which uses, since they are done from
self, are also done for the sake of self, for all
love returns as by a circle to that from which
it comes. This diabolical love is further dis-
tinguished into provinces, and these again into
societies, and so on : like distinctions of affec-
tions exist in the human body, in like manner
of uses, since, as was said above, all things of


23
man correspond to all things of heaven : the
heart and the lungs in man correspond to the
two kingdoms of heaven; the members, the
organs, and the viscera in man, correspond to
the provinces of heaven, and the contextures
of every member, organ, and of all the viscera,
correspond to the societies of heaven; inas-
much as these things in general and in par-
ticular are uses, and uses live from the life
which is the love, their life can be called no-
thing else than the affection of use. As it is
in the human body, and also in heaven, so also
it is in the whole human race, since this, like
heaven, is before the Lord as one man, agree-
ably to what was observed above. That the
animals of the earth, and also its vegetables,
are in like manner distinguished into genera
and species, and into the differences of the
former and the latter, is a known thing.
There are also in the animal kingdom two
universals, in one are the beasts of the earth,
and in the other the fowls of the heaven; and
there are likewise in the vegetable kingdom
two universals, in one are the trees of fruit, in
the other are plants of seeds; from the former
and the latter it may also be seen, that there
are genera and species of affections, and differ-
ences of species, in infinitum, in like manner
of uses, since, as was said above, natural affec-
tions, are the souls of animals, and the uses of
affections are the souls of vegetables.


25
grees : but discrete degrees are altogether
different, the latter proceeding not in a super-
ficies to the sides around, but from highest to
lowest, wherefore they are called degrees de-
scending; they are discrete as efficient causes
and effects, which again become efficient even
to the ultimate effect, and are as a producing
force to the forces produced, which again be-
come producing (forces) even to the last pro-
duct; in a word, they are degrees of the
formation of one thing from another, thus from
the first or supreme, to the last or lowest, where
the formation stops; wherefore things prior
and things posterior, also things superior and
inferior, are those degrees : all creation is ef-
fected by these degrees, and all production is
by them, and all composition in the nature of
the world in like manner, for if you unfold any
compound subjects, you will see that one thing
therein is from another, even to the outermost,
which is common to all; the three angelic
heavens are distinguished from each other by
such degrees, wherefore one is above another;
the interiors of man, which are of his mind,
are also distinct from each other by such de-
grees; in like manner light, which is wisdom,
and heat which is love, in the heavens of an-
gels and in the interiors of men; the light itself
which proceeds from the Lord as a sun, and
likewise the heat itself, which also thence pro-
ceeds, are distinguished into the same degrees,


26
wherefore the light in the third heaven is so
refulgent, and the light in the second heaven
is so bright as to exceed a thousand times the
mid-day light of the world ; in like manner
the wisdom, for light and wisdom in the spirit-
ual world are in a like degree of perfection,
wherefore the degrees of affections are similar,
and because the degrees of affections are
similar, so likewise are the degrees of uses,
for the subjects of affections are uses. It is
further to be noted, that in every form both
spiritual and natural, there are degrees both
discrete and continuous, for without discrete
degrees, there is no interior principle in the
forin, which may constitute a cause or soul,
and without continuous degrees there is no ex-
tension or appearance of it.
XII. That every use derives its life from
the common (use), and that from it flow-in the
necessary, the useful, and the delightful things
of life according to the quality of the use, and
the quality of its affection, is an arcanum not
as yet discovered; something of it indeed ap-
pears in the world, but not in such clearness
that it can be seen so; for in the world every
man receives from the community the neces-
saries, the conveniences, and the delights of
life, according to the excellence and extent
of his administration. Some are remunerated
from the community, some are enriched from
the community; the community is as a lake


27
from which remunerations and wealth flow;
uses and studies, which are of the affection,
determine and produce those things : never-
theless it cannot be concluded from these con-
siderations, that uses themselves are in them-
selves of such a quality, because in the world
the evil as well as the good, they who perform
no uses, also they who perform evil uses, are
sometimes remunerated and enriched equally
with those who perform good uses; it is other-
wise in the spiritual world, where uses are
stripped naked, and it is revealed from what
origin they are, and in what place they are in
the spiritual man, which is the Lord in heaven;
every one is there remunerated according to
the excellence of use, and at the same time
according to the affection of use; no one that
is idle, is there tolerated, no slothful vagabond,
no indolent boaster of the studies and labours
of others, but every one must be active, skilful,
attentive and diligent in his own office and
business, and must place honour and reward
not in the first but in the second or third
place : according to these circumstances, there
is an influx amongst them of necessaries, of
the useful things of life, and of the delightful
things of life; the reason why these things
flow-in from what is common (or general) is,
because those things are not procured as in
the world, but exist in a moment, and are given
gratis of the Lord, and because there is a


28
communication and extension of all thoughts
and affections in the spiritual world, and a
communication and extension of the affections
of use according to their quality in heaven, and
because all who are in the heavens are affected
and delighted with uses, the necessaries, the
useful, and delightful things of life reflow and
redound to its centre of uses, and as the fruit
of use to him who does the use. The neces-
saries of life, which are given gratis from the
Lord, and which exist in a moment, are food,
clothing, and habitation, which altogether cor-
respond to the use in which the angel is; the
useful things are those which are subservient
to those three things, and are a delectation to
him, besides various things on the table, for
garments, and in the house, beautiful accord-
ing to the use, and shining according to its af-
fections; the delightful things are those which
are enjoyed with the conjugial partner, with
friends, with companions, by all whom he is
loved, and whom he himself loves; from every
affection of use proceeds that love which is
mutual and reciprocal. The reason why such
things are in heaven, is, because such things
are in man, for heaven corresponds to all things
of man; man also, who is in the affection of
use from use, or for the sake of use, is a hea-
ven in the least forin: in man there is not given
any member, nor any part in a member, which
does not derive from what is common or gen-


29
eral, its necessaries, its nourishments and its
delights : for in the body, what is common or
general provides for things singular according
to use ; whatsoever one requires for its work,
this is borrowed there from its neighbours, and
this again from its neighbours, thus from the
whole, and it in like manner communicates
from its own to the rest according to want;
the case is similar in the spiritual man, which
is heaven, because it is similar in the Lord.
From these considerations it is evident that
every use is representative of all the uses in
the whole body, and hence that in every use
there is an idea of the universe, and thereby
the image of a man, the consequence of which
is, that an angel of heaven is a man according
to use, yea, if it be allowed here to speak
spiritually, that use is a man-angel.
* XIII. That so far as man is in the love of
use, so far he is in the love of the Lord, so far
he loves Him, and loves the neighbour, and is a
man. From the love of use we are taught
what is meant by loving the Lord and loving
the neighbour, also what is meant by being in
the Lord and being a man; by loving the Lord
is meant to do uses from him and for the sake
of him ; by loving the neighbour is meant to
do uses to the church, to a man's country, to
human society, and to a fellow-citizen; by
being in the Lord is meant the being of use;
and by being a man is meant from the Lord


32
as their source, and by loving the neighbour ,
is meant to do uses to him as to the object of
their direction, and that these uses ought to
be done for the sake of the neighbour, of the
use, and of the Lord, and that thus love re-
turns to Him who is its source, and all love
from Hin who is its source, by love to him
who is his object, returns to the love derived
from Him who is its source, which return makes
its reciprocality, and love is continually going
and returning by deeds which are uses, since
to love is to do, for if love be not done, it
ceases to be love, for what is done is its ef-
fected end, and is that in which it exists. The
reason why man, so far as he is in the love of
use, is so far in the Lord, is, because he is so
far in the church, and so far in heaven, and the
church and heaven are from the Lord as one
man, whose forms, which are called organical,
superior and inferior, also interior and exterior,
are constituted by all who love uses by doing
them, and the uses themselves compose that
man, because he is a spiritual man, which does
not consist of person, but of the uses apper-
taining to him ; in that man are all those who
receive the love of use from the Lord, and these
are they who do uses for the sake of the neigh-
bour, for the sake of uses, and for the sake of
the Lord; and since that man is the Divine
proceeding from the Lord, and the Divine
proceeding is the Lord in the church and in


33
heaven, it follows that all they are in the Lord.
The reason why they are a man is, because
every use, which in any respect is serviceable
to the general good of the public, is a man,
beautiful and perfect according to the quality
of the use, and at the same time the quality of
its affection ; the reason is, because in singular
the things which are in the human body, there
is an idea of the universe from its use, for
every single part of the human body has re-
spect to the universe as belonging to it by vir-
tue of what it derives from it, and the universe
has respect to it in itself as belonging to it by
virtue of its instrurnentality : it is from this
idea of the universe in singular the parts of the
human body, that every use therein is a man,
as well in the small as in the great parts, and
an organical form in the part as in the whole;
yea, the parts of parts, which are interior, are
men more than the compounded parts, because
all perfection increases towards things interior,
for all the organical forms in man are com-
pounded of interior forms, and these of forms
still more interior, even to the inmost, whereby
is given communication with every affection
and thought of the mind of man, for the mind
of man in singular its principles expatiates into
all things of its body, making its excursions
therein, as being the essential form of life :
unless the mind had a body, man would be
neither mind nor man, and hence it is that the


34
arbitration and assent of the will of man are
determined in a moment, and produce and
determine actions, altogether as if the thought
itself and the will were in them, and not above
them. That every degree, even the least in
man, is a man from its use, is not so easily
apprehended by a natural idea, as by a spirit-
ual one, man in the spiritual idea not being a
person, but being a use, for the spiritual idea
is without the idea of person, as it is without
the idea of matter, of space, and of time;
wherefore when one sees another in heaven,
he sees him indeed as a man, but he thinks of
him as a use; an angel also appears in the face
according to the use in which he is principled,
and its affection constitutes the life of the face:
from these considerations it may be manifest
that every good use is in form a man.
XIV. That they are not men, nor in the
Lord, who love themselves above all things,
and the world as themselves. They who love
themselves and the world, can also perform
good uses, and also do perform them, but the
affections of use with them are not good, since
they are from themselves and for the sake of
themselves, and not from the Lord and for the
sake of the neighbour; they say indeed, and
wish it to be believed, that they are for the
sake of the neighbour understood in a wide and
strict sense, that is, for the sake of the church,
their country, the society in which they live,


35
and their fellow-citizens; some of them also
are bold enough to say, that they are for the
sake of God, because grounded in his com-
mands in the Word, and also from God, be-
cause they are good, and every good is from
God, when yet the uses which they perforin
are for the sake of themselves, because from
themselves, and for the sake of the neighbour
that they may return to themselves; they are
known and distinguished from those who per-
form uses from the Lord for the sake of the
neighbour, according to the extended and
strict sense of the term neighbour, by the fol-
lowing characters, that in singular things they
have respect to themselves and the world, that
they love reputation for the sake of various
ends which are uses derived from themselves,
that they are affected also with uses so far as
they see themselves and what appertains to
themselves in them; moreover their delights
are all delights of the body, and they seek
them from the world: their quality may be il-
lustrated by the following comparison : them-
selves are the head, the world is the body, the
church, their country, their fellow-citizens are
the soles of the feet, and God is the shoes; but
with those who love uses from the love of uses,
the Lord is the head, the church, their coun-
try, their fellow-citizens, which are their neigh-
bour, are the body even to the knees, and the
world is the feet from the knees to the soles of


36
the feet, and themselves are the soles of the
feet, adorned with a handsome shoe ; hence it
is evident, that they are altogether inverted,
and that there is nothing of man in those who
perform uses from themselves, or from the
love of themselves. There are two origins of
all loves and affections, one is from the sun
of heaven, which is pure love, the other from
the sun of the world, which is pure fire; they
who derive love from the sun of heaven, are
spiritual and alive, and are elevated by the
Lord out of the proprium (or selfhood); but
they, who derive love from the sun of the
world, are natural and dead, and of themselves
are immersed in their own proprium, whence
it comes to pass that they see nature alone in
all the objects of sight, and if they acknow-
ledge a God, it is with the mouth and not with
the heart: these are they who, in the Word,
are meant by worshippers of the sun, of the
moon, and of all the host of the heavens; in
the spiritual world they appear indeed as men,
but in the light of heaven as monsters, and
their life appears to them as life, but to the
angels as death: amongst these are many who
in the world have been held in estimation for
their erudition, and, what has often surprised
me, they believe themselves wise, because
they ascribe all things to nature and prudence,
but the rest of mankind they call simple.


38
and in heaven, there is given a recollection of
their insanities, and then they see and confess
that they have discoursed insanely and acted
foolishly; nevertheless in the very instant of
their being remitted into their interior prin-
ciples, or the principles proper to their spirits,
they are insane as before : their insanities are
many in number, amounting to this, that they
are willing to have dominion, to steal, to com-
mit adultry, to do evil, to despise, reject, or
sneer at, whatsoever is upright, just, sincere,
together with every truth and good of the
church and of heaven; and what is more, they
love this state of their spirit ; for the experi-
ment has been made with several, whether they
would rather wish to think sanely or insanely,
and it has been found that they are rather wil-
ling to think insanely : the cause also of this
their quality and character has been discovered,
viz. that they have loved themselves and the
world above all things, that they have not ap-
plied their minds to uses, except for the sake
of honour and gain, and that they have pre-
ferred the delights of the body to the delights
of the soul ; such was their quality and charac-
ter in the world, that they never thought sanely
with themselves, except when they were in the
presence of other men : the only cure of their
insanity is this, that they are let into employ-
ments under a judge in hell, and so long as they
are in those employments, they are not insane,


39
for the employments in which they are occu-
pied keep the mind as in a prison and in bonds,
to prevent its expatiating into the deliriums of
its lusts; they apply themselves to these em-
ployments for food, clothing, and lodging, thus
unwillingly from necessity, and not freely from
affection. But on the other hand, all those in
the world who have loved uses, and from the
love thereof have performed them, think sanely
in their spirit, and their spirit thinks sanely in
their body, for that interior thought is also ex-
terior thought, and speech is by the latter from
the former, and so likewise is their action, the
affection of use withholding their minds in itself,
nor suffering them to expatiate into vanities,
into things lascivious and filthy, into things
insane and deceitful, into the unreal delights of
various concupiscences; after death they be-
come of a like character, their minds being
angelical, which, when exterior thought is taken
away, are made spiritual, and angels, thus re-
cipient of celestial wisdom from the Lord.
From these considerations it is now evident,
that no man is of a sound mind, unless use be
his affection or occupation.
XVI. That every man is an affection, and
that there are as many various affections as
there are men, who have been either already
born, or will be born to eternity. This may
be manifest principally from the angels of hea-
ven, and from the spirits of hell, all of whom


40
are affections; the spirits of hell evil affections
which are concupiscences, and the angels of
heaven good affections. The reason why
every man is an affection, is, because his life is
love, and the continuations and derivations of
love are what are called affections, wherefore
affections in themselves are loves, but subordi-
nate to the general love as to their lord or
bead : since thus life itself is love, it follows
that all and singular the things of life are affec-
tions, consequently that man himself is affection.
The generality of people in the world will
wonder that this is the case, as has been given
me to know from the mouths of all who have
come from the natural world into the spiritual
world ; as yet I have not found one who knew
that he was affection, yea, few knew what af-
fection was, and when I told them that affection
was love in its continuation and derivation, they
asked what is love, saying, that they perceive
what thought is, but not what affection, since
no one so perceives the latter; that there is
such a thing as love they said that they knew
from the love of a bridegroom before marriage,
and from the love of a mother towards infants,
and in some small degree also from the love
of a father, whilst he kisses his betrothed wife
or his infant, and some instead of wife said
mistress : when I told them that thought is not
any thing at all by itself, but by the affection
which is of the love of the life of man, since it


is derived from it, as what is formed is derived
from what forms it, and the reason why thought
and not affection is perceived is, because what
is formed is perceived, and not what forms it,
as the body is perceived by its senses, and not
the soul; they were struck with amazement,
and in consequence thereof were further in-
structed on the subject by several experimental
observations; as that all things of thought are
from affection and according to it, also that
they could not think without affection, nor con-
trary to it, and likewise that every one is of
such a quality as his affection is, and that there-
fore all are explored from their affection, and
no one from his speech ; for speech proceeds
from the thought of external affection, which
consists in a desire to favour, to please, to be
commended, and to be believed civil, moral,
and wise men, and this with a view to the ends
of internal affection, of which ends such things
are the means ; nevertheless from the tone of
the speech, unless the man be a consummate
hypocrite, is heard the affection itself, for the
expressions of speech are of the thought, and
its tone of the affection ; wherefore they were
told, that as speech is not given without tone
or sound, neither can thought be given without
affection, and that hence it is evident that af-
fection is the all of thought, as tone or sound is
the all of speech, for speech is only the articu-
lation of tone or sound. By these remarks


43
sun of the world discovers the objects of the
earth by odours and tastes, and as the light of
the sun of the world discovers them by colours
and the various discriminations of it and of
shade. The reason why every man has eternal
life according to his affection of use, is, because
that affection is the man himself, and hence
such as it is, such is the man; but the affection
of use in general is of two kinds, there is a
spiritual affection of use, and there is a natural
affection of use, both are alike in the external
forrn, but in the internal form they are altogether
different, wherefore they are not distinguished
by men in the world, but accurately by angels
in heaven ; for they are directly opposite to
each other, inasmuch as the spiritual affection
of use gives heaven to man, but the natural
affection of use, without the spiritual, gives hell;
for the natural affection of use is solely for the
sake of honour and gain, thus for the sake of
self and the world as ends, whereas the spiritual
affection of use is for the sake of the glory of
God and his uses, thus for the sake of the Lord
and the neighbour as ends. For there are men
in the world who perform the duties of their
functions with much study, labour, and ardour;
magistrates, rulers, and officers, who discharge
them with all diligence and industry ; priests,
dignitaries of the church, and ministers, who
preach with warmth as from zeal; learned men,
who write books full of piety, of devotion, and
10


but he will say, I say unto you, I know you
not, whence you are, depart from me all ye
workers of iniquity,' Luke xiii. 26, 27. They
were also explored as to what had been their
quality in the world, and it was discovered that
their interiors were full of concupiscences and
of evils thence condensed, which with some
appeared fiery from the love of self, with some
livid from the love of the world, with some
dusky from the rejection of things spiritual, and
that the exteriors still appeared snowy and
purple from uses in the external form ; from
which considerations it was evident, that al-
though they had done uses, still they had thought
of nothing else with themselves but of reputa-
tion with a view to honour and gain, and that
these things were the form of their spirits, and
were in them and their life, and that their good
actions were only either appearances that they
were of a different character, or only means
conducive to those things as ends : such is the
natural affection of uses. But the spiritual
affection of use is internal, and at the same
time external, and so far as it is external or
natural, so far also it is spiritual, for what is
spiritual flows-in into what is natural, and dis-
poses it to correspondence, thus to a resem-
blance of itself : but whereas in the world it is
totally unknown what the spiritual affection is,
and in what it is distinguished from the natural,


46
because they appear alike in the external sem-
blance, it may be expedient to say how the
former is procured : it is not procured by faith
alone, which is faith separate from charity, for
that faith is merely cogitative faith without any
thing actual in it, and since it is separated froin
charity, it is separated also from affection, which
is the man himself, wherefore also it is dissi-
pated after death as somewhat aerial; but
spiritual affection is procured by shunning evils
because they are sins, which is effected by
combat against them; the evils which man
ought to shun all stand written in the decalogue,
and so far as man fights against those things
which are sins, so far he becomes spiritual af-
fection, and thus performs uses from a principle
of spiritual life ; by combat against evils those
things are dissipated which obsess his interiors,
and which, as was said above, with some ap-
pear fiery, with some dusky, and with some
livid, and thus his spiritual mind is opened, by
which the Lord enters into man's natural mind,
and disposes it to do spiritual uses, appearing
still as natural : these, and no others, are they
to whom the Lord can give to love him above
all things, and the neighbour as themselves.
If by combat against evils as sins man has pro-
cured to himself any thing spiritual in the
world, be it ever so small, he is saved, and his
uses grow afterwards like a grain of mustard


47
seed into a tree, according to the Lord's words
in Matthew, chap. xiii. 32; Mark iv. 30, 31,
32; Luke xiii. 18, 19.
XVIII. That the will of man is his affection.
The reason is, because the will of man is the
receptacle of his love, and the understanding
is the receptacle of his wisdom, and that which
is the receptacle of love is also the receptacle
of all the affections, because the affections are
only continuations and derivations of the love,
as was said above : it is called the receptacle
of love, because love cannot be given with man
except in a recipient form, which is substantial,
for without such a form the love would be not
affecting, recurring, and thereby as not remain-
ing : its recipient form itself might also be
described, but this is not the place for such
description : hence it is that the will is called
the receptacle of the love. That the will is
the all of man, and in all things appertaining
to him, and thus that it is the man himself, as
the love in its complex is the man, is evident
from the following observations : man, con-
cerning every thing which is of his love or af-
fection, yea which is of his life, says that he
wills, and that he wills to act, wills to speak,
wills to think, wills to perceive, in all which
cases there is will, and unless the will were in
those things, the man would not act, nor speak,
nor think, nor perceive, yea, unless it were
present in the singular and most singular parts


48
of those things, they would cease in a moment
since the will is in them as the soul or life is
in the body and in singular the things apper-
taining to it: in the place of willing it may also
be called loving, as that he loves to do, to speak,
to think and to perceive : in like manner it is said
of the external senses of the body, that a man
wills to see, wills to hear, wills to eat, to drink,
and to taste, wills to smell, wills to walk, to
converse, to play, and so forth; in each of
these cases also the will is the agent, for if it
was withdrawn, there would instantly be a
pause, and they also are withdrawn by the will.
That the will is the love of man in a form, is
very evident from this consideration, that all
delight, pleasure, pleasantness, satisfaction, and
blessedness, which also are of the love, are thus
made sensible and perceived : that those things
are also of the will is evident, for whatsoever
is delightful, pleasurable, pleasant, satisfactory,
and blessed, this also man wills, and likewise
says of them that he wills them: in like manner
man speaks of good and of truth, for what he
loves that he calls good, and this therefore he
makes an object of his will, and what he con-
firms to be the good of his love or of his will,
this is called truth, and this also he loves, and
is willing to think and talk about it. Man also,
concerning every thing which he wishes, courts,
desires, appetites, seeks and intends, says that
he wills those things, because they are of the
-
-
-


49
,
love, for he wills what he wishes because he
loves it, he wills what he courts and desires
because he loves it, he wills what he appetites
and seeks because he loves it, and he wills what
he intends, and intends because he loves.
From these considerations it may be seen, that
the will and love, or the will and affection with
man are one, and that the will, because the
love, is alone his life, and that it is the man
himself; that the will also is in the life of the
understanding, and thence of the thought of
man, will be confirmed in what follows. The
reason why man is ignorant that the will is the
man himself, is the same which makes him
ignorant that love or affection is the man him-
self; every one also attends to those things
which he sees or feels, but not to the life, the
soul or essence, from which he sees and feels;
this lies concealed inwardly in the things of
sense, and the natural man does not think so
deeply as to discover it, but it is otherwise with
the spiritual man, because what is sensitive is
not the object of his wisdom, but the essential
principle which is in what is sensitive, and
which in itself also is spiritual: it is on this
account that many say, that thought is the all
of man, and that it is the man himself, or that
man is man because he thinks, when yet the
all of his thought is affection, for remove the
latter from the former, and you will be a log.
The man, who from a spiritual principle is


52
From these considerations it now follows, that
to love, since it is to will, is also to do, for what-
soever a man loves, this he wills, and what he
wills, this he does if it be possible, and if he
does not do it, because it is not possible, still
he is in the interior act, which is not manifest;
for there cannot be given with man any en-
deavour, or will, unless also it be in ultimates,
and when it is in ultimates, it is in interior act,
but this act is not perceived by any one, not
even by the man himself, because it exists in
his spirit, and hence it is that the will and the act
are one, and that the will is taken for the act;
not so in the natural world, because in that
world the interior act of the will does not ap-
pear, but in the spiritual world where it ap-
pears, for in that world all act according to
their love; they who are in celestial love, act
sanely, they who are in infernal love, insanely;
and if by reason of any fear they do not act,
their will is interiorly active, and is restrained
by them from bursting forth, nor does that
action cease but together with the will: since
therefore the will and the act are one, and the
will is the endeavour of the love, it follows
that, in the Word, by loving nothing else is
meant but doing, thus that by loving the Lord
and loving the neighbour is meant to do uses
to the neighbour from the love which is from
the Lord : that this is the case, the Lord him-


53
self teaches in John: "He that hath my pre-
cepts and doeth them, he it is who loveth me,
but he who loveth me not, keepeth not my
words,' xvi. 21, 24: and again : Abide ye in
my love, if ye will keep my commandments,
ye will abide in my love, xv. 9, 10: and
again : The Lord said thrice to Peter, lovest
thou me? and Peter thrice replied that he lov-
ed; to whom the Lord thrice said, feed my
lambs and my sheep,'xxi. 15, 16, 17. There
are also two things which cannot be separated,
viz. being and existing (esse et existere), being
is not any thing unless it exists, and it becomes
something by existing ; so also it is with loving
and doing, or with willing and acting, for it is
not given to love and not to do, also to will
and not to act, for thus they do not exist; but
by doing and acting they do exist; wherefore
when man does and acts, then first love and
will are. Thus, and no otherwise, the Lord
is loved and the neighbour is loved.
XX. That love produces heat. The reason
is, because love is the life itself, and the living
energy of all things whatsoever in the universal
world; there is no other source of all the en-
deavours, forces, activities and motions therein
but the Divine Love, which is the Lord, and
which in the heavens before the angels appears
as a sun ; that love is one thing, and heat an-
other, is very manifest from the distinction of
both in an angel and in a man; an angel from
11


54
love wills and thinks, and also perceives and
relishes wisdom, and is inmostly sensible in
himself of what is blessed and satisfactory, and
likewise he loves; the same is the case with
man ; such are the effects wrought in their
minds, but in the body each is sensible of heat
(or warmth), and this without what is blessed
and satisfactory ; hence it is evident that heat
or warmth is an effect of the activity of life, or
of love : that heat or warmth is an effect of
love, may be manifest from many considera-
tions, as that man from his inmost principles
grows warm according to the loves of his life,
even in the middle of winter, and that the heat
or warmth of the sun of the world has nothing
in common with that heat or warmth; and that
according to the increments of love he grows
warm, burns, and is inflamed, and that accord-
ing to the decreinents of love he grows torpid,
becomes cold, and dies, thus altogether ac-
cording to the activities of the life's love. The
case is similar with the animals of the earth
and with the fowls of the heavens, for both the
one and the other are sometimes warmer in
midwinter than in midsummer, since at that
time their heart beats, the blood is heated, the
fibre is warm, and every least part with the
greatest performs its vital functions, and has
heat, not from the sun, but from the life of their
soul, which is affection. The reason why love
produces heat, is, because it is the life of all


57
concerning the first form, which is the animal
forin. The Divine Love, which is life itself,
from its author, who is the Lord, bears nothing
else in its bosom than to create and form im-
ages and likenesses of itself, which images and
likenesses are men, and from men angels ; also
to cover with a correspondent body affections
of every kind, which are animals; all these
forms, both perfect and imperfect, are forms
of love, and they are alike as to life in things
external, which consists in their inclination to
move themselves, to walk, to act, to see, to
hear, to smell, to taste, to feel, to eat, to drink,
to consociate, to be prolific; but they are unlike
as to life in internal things, which consists in
an inclination to think, to will, to speak, to
know, to understand, to grow wise, and from
these things to enjoy delight and blessedness ;
these latter forins are men and angels, but the
former are animals of various kinds. That
singular the above faculties may exist in effect
and in use, they have been made and won-
derfully organized from created substances and
matters. That the Lord, who is a man, and
his Divine Love, which is life itself, formed
those things from his own spiritual principle,
which proceeds from him as a sun, is very
manifest from this consideration, that living
souls have affections, and all, both imperfect
and perfect, are alike in things external : who
cannot see, if he be not one-eyed or owl-eyed,
12


CONCERNING
THE DIVINE WISDOM.
EXTRACTED FROM THE
APOCALYPSE EXPLAINED.
I. That the Divine Wisdom in the heavens
appears before the eyes of the angels as light.
In the Lord there is love and there is wisdom,
love in biin is being ſesse), and wisdom in him
is existing [existere), nevertheless those prin-
ciples in him are not two, but one, for wisdom
is of love, and love is of wisdom, from which
union, which is reciprocal, there results one
principle, and this one principle is the Divine
Love, which in the heavens before the angels
appears as a sun; the reciprocal union of the
Divine Wisdom and the Divine Love is meant
by these words of the Lord : Believest thou
not, Philip, that I am in the Father and the
Father in me; believe me that Iam in the Father
and the Father in me,' John xiv. 10, 11 ; also
by these words, 'I and the Father are one,'
John X. 30. But these two principles, which
are one in the Lord, proceed as two distinct
principles from him as a sun, wisdom as light,


62
transfigured, that they appeared as light, shin-
ing and white as snow, so as no fuller on earth
could whiten them,' Mark ix. 3 : Matt. xvii. 2:
garments, in the Word, signify the truths of
wisdom, wherefore all the angels in the hea-
vens appear clad according to the truths of
their science, intelligence, and wisdom. That
light is the appearance of wisdom, and that it
is its correspondence, is evident in heaven, and
not in the world, for in heaven there is no
other light than spiritual light, which is the
light of wisdom, illustrating all things which
from the Divine Love there exist : the wisdom
appertaining to the angels gives them to under-
stand those things in their essence, and the
light which they enjoy gives them to see those
things in their form, wherefore light in the
heavens is in a degree similar to that of the
wisdomn appertaining to the angels; in the high-
est heavens the light is flaming and glittering
as from the most burnished gold, the reason is
because they are in wisdom ; in the inferior
heavens the light is white and bright as from
the most polished silver, the reason is because
they are in intelligence; and the light in the
lowest heavens is as the mid-day light of the
world, the reason is because they are in sci-
ence; the light of the superior heavens is white
altogether as a star appears, refulgent and re-
splendent by night in itself, and it is a contin-
ual light, because the sun there never sets. It


64
players, when they put on stage-garments and
assumed the characters of masked soothsayers,
and became fools. It was told me afterwards,
that so many and of such a quality at this day
are learned fools, who are in natural light, in
respect to the learned wise, these latter being
in spiritual light; and that they have spiritual
light, who love to understand whether that be
true which is said by another, but that they
have natural light, who only love to confirin
what has been said by others.
II. That the Lord has created with man,
and afterwards forms with him, a receptacle of
love, which is his will, and adjoins to it a re-
ceptacle of wisdom, which is his understanding.
Inasmuch as there are two principles in the
Lord, viz. love and wisdom, and those two
principles proceed from him; and inasmuch
as man was created to be a likeness and image
of him, a likeness by love, and an image by
wisdom, therefore with man there are created
two receptacles, one for love and the other for
wisdom; the receptacle of love is what is
called the will, and the receptacle of wisdom
is what is called the understanding : man
knows that those two (receptacles] appertain
to him, but he does not know that they are so
conjoined as they are in the Lord, with this
difference, that in the Lord they are life, but
in man the receptacles of life. Of what na-
ture and quality those forms are, cannot be


65
unfolded, because they are spiritual forms, and
spiritual forms transcend [the apprehension of
man]; they are forms within forms ascending
even to the third degree, innumerable, discrete,
but still unanimous, and they are each of thern
receptacles of love and of wisdom, having their
origins in the brain, where they are the begin-
nings and heads of the fibres, by which their
tendencies and energies flow down to all things
of the body, both superior and inferior, and
occasion the senses to be present in the senso-
ries, motions in the moving powers of motion,
and in the rest of the organs the functions of
nutrition, of chylification, of sanguification, of
separation, of repurgation, and of prolification,
thus in each their uses. These things being
premised, it will be seen that these forms,
which are the receptacles of love and of wis-
dom, first exist with man at his conception and
birth in the womb; that from them by a con-
tinuous principle are brought forth and pro-
duced all things of the body from the head
even to the soles of the feet; that their pro-
ductions are effected according to the laws of
correspondence, and that therefore all things
of the body both internal and external are cor-
respondences. That these forms, which are
the receptacles of love and of wisdom, first exist
with man at his conception and birth in the
womb, may be manifest from experience, and
confirmed from reason : from experience, de-


66
rived from the first rudiments of embryos in
the womb after conception, and also from the
rudiments of chickens in eggs after incubation :
the first forms themselves do not appear to the
eye, but their first productions, which consti-
tute the head ; that this [the head] is larger
in the beginning, is a known thing, and also
that from it are projected the rudiments of all
things in the body : from which considerations
it is evident, that those forms are the begin-
nings. From reason, in that all creation is
from the Lord as a sun, which is Divine Love
and Divine Wisdom, from which principles is
the creation of man ; the formation of the em-
bryo and infant man in the womb is a resem-
blance of creation, and is called generation,
because it is effected per traducem :* hence
it follows that the first forms, especially with
man, are receptacles of love and of wisdom,
and that the creation of all the other things
which constitute man is effected by them: be-
sides, there is not any effect which exists from
itself, but from a cause prior to itself, which is
called the efficient cause; neither is this from
itself, but from a cause which is called the end,
in which is every thing that follows in endea-
vour and in idea, in endeavour in the Divine
* Per traducem is an expression used by the learned,
and applied to generation, to denote that it is effected by
a kind of graff, tradux in the Latin tongue signifying a
kind of graff


67
Love, and in idea in the Divine Wisdom, which
are the end of ends. This truth will be more
fully manifested in what follows. That from
those forms by a continuous principle are brought
forth and produced all things of the body from
the head even to the soles of the feet, may be also
manifest from experience and confirmed from
reason: from experience, inasmuch as from
those primitive forms are brought forth fibres
to the sensory organs of the face, which are
called the eyes, the ears, the nostrils, and the
tongue, also to the moving organs of the
whole body, which are called muscles, in like
manner to all the organized viscera serving
for various uses in the body: all these, both the
latter and the former, are mere contextures of
fibres and nerves flowing forth from each brain
and from the spinal marrow; the blood-vessels
themselves, from which are also formed con-
textures, are likewise from fibres originating
in the same source. Every one skilled in
anatomy may see, that round about the cere-
brun, also within it, and in the cerebellum, and
in the spinal marrow, there are little spheres
like dots, called the cortical and cineritious
substances and glands, and that all the fibres
whatsoever in the brains, and all the nerves
derived from them throughout the body, come
forth and proceed from those little spheres or
substances; these are the initial forms, from
which are brought forth and produced all things


68
of the body from the head to the soles of the
feet. From reason, inasmuch as fibres cannot
be given without origins, and inasmuch as the
original parts of the body produced from va-
rious complicated fibres are effects, which can-
not live, feel, and be moved from themselves,
but from their origins by a continuous (prin-
ciple] : to illustrate this by example; the eye
does not see from itself, but by what is con-
tinuous from the understanding, for the under-
standing sees by the eye, and also moves the
eye, determines it to objects, and gives intense-
ness to the sight; neither does the ear hear
from itself, but by what is continuous from the
understanding, for the understanding hears by
the ears, and also determines them, makes
them erect and attentive to sounds ; nor does
the tongue speak from itself, but from the
thought of the understanding, for thought speaks
by the tongue, and varies sounds, and exalts
their measures at pleasure; in like manner the
muscles, these not being moved of themselves,
but from the will together with the understand-
ing, which actuate them at their own disposal :
from which considerations it is evident, that
there is not any thing in the body which feels
and is moved of itself, but from its origins, in
which reside the understanding and will, con-
sequently which are in man the receptacles of
love and wisdom; also that these are the first
forms, whilst the organs both of sense and of


69
motion are forms derived from them, for ac-
cording to formation is effected influx, which
is not given from the latter into the former, but
from the forner into the latter, for influx from
the former into the latter is spiritual influx, and
influx from the latter into the former is natural
influx, which is also called physical. That
those productions are effected according to the
laws of correspondence, and that therefore all
things of the body, both internal and external,
are correspondences. What correspondence
is, has been heretofore unknown in the world,
by reason that it has been unknown what is
spiritual, and correspondence is between what
is natural and what is spiritual. When any
thing derived from a spiritual principle as its
origin and cause becomes visible and percep-
tible before the senses, in this case there is
correspondence between those things ; such is
the correspondence between the spiritual and
natural things appertaining to man ; spiritual
things being all the things of his love and wis-
dom, consequently of his will and understand-
ing, and natural things being all things relating
to his body ; these latter, inasmuch as they
have existed, and perpetually exist, that is,
subsist, from the former, are correspondences,
and therefore act in unity, as end, cause and
effect; thus the face acts in unison with the
affections of the mind, the speech with the
thought, and the actions of all the members


70
with the will ; in like manner in all other cases.
It is a universal law of correspondences, that
what is spiritual adapts itself to use, which is
its end, and actuates and modifies use by heat
and light, and clothes it by provided means,
until it becomes a form subservient to the end,
in which form what is spiritual acts as the end,
use as the cause, and what is natural as the
effect; but in the spiritual world what is sub-
stantial is instead of what is natural; such forms
are all things which are in man.. More may
be seen concerning correspondence in the
Treatise on Heaven and Hell, n. 87 to 102,
103 to 115; and concerning various corres-
pondences in the Arcana Cælestia, in which
work the correspondence of the face and its
looks with the affections of the mind is treated of,
. n. 1563, 2988, 2989, 3631, 4796,4797, 4880,
5165, 5168, 5695, 9306; and the correspond-
ence of the body as to its gestures and actions
with the things of the understanding and will,
n. 2989, 3632, 4215; and the correspondence
of the senses in general, n. 4318 to 4330; and
the correspondence of the eyes and of sight,
n. 4403 to 4420; and the correspondence of
the nostrils and smell, n. 4624 to 4634; and
the correspondence of the ears and of hearing,
n. 4652 to 4660; and the correspondence of
the tongue and of taste, n. 4791 to 4805;
and the correspondence of the hands, of the
arms, of the shoulders and feet, n. 4931 to


71
4953; and the correspondence of the loins and
members of generation, n. 5050 to 5062; and
the correspondence of the interior viscera of
the body, particularly of the stomach, and of
the cistern and ducts of the chyle, n. 5171 to
5189; and the correspondence of the spleen,
n. 9698; and the correspondence of the peri-
tonæum, of the kidneys, and of the bladder, n.
5377 to 5396 ; and the correspondence of the
skin and bones, n. 5552 to 5573; and the cor-
respondence of the cartilage xiphoides, 'n.
9236; and the correspondence of the memory
of abstract things, n. 6808; and the corres-
pondence of the memory of material things, n.
7253; and the correspondence of heaven with
man, n. 911, 1900, 1932, 2996, 2998, 3624
to 3649, 3634, 3636 to 3643, 3741 to 3745,
3384, 4041, 4279, 4523, 4524, 4625, 6013,
6057, 9279, 9632. That the science of corres-
pondences amongst the ancients was the science
of sciences, especially amongst the orientals, but
that at this day it is obliterated, n. 3021, 3419,
4280, 4749, 4844, 4964, 4965, 5702, 6004,
6692,7097,7729,7779, 9301, 10252, 10407;
that without the science of correspondences the
Word is not understood, n. 2890 to 2893,
2897 to 3003, 3213 to 3227, 3472 to 3485,
8615, 10687; that all things which appear in
the heavens are correspondences, n. 1521,
1532, 1619 to 1625, 1807, 1808, 1971, 1974,
1977, 1980, 1981,2299, 2601, 3213 to 3226,


73
than another ; nevertheless by these, and by
comparisons, which are also correspondences,
the following particulars shall be described :
1. That the Lord conjoins himself to man in
the womb of the mother at first conception,
and forms him. 2. That he conjoins himself
in those two receptacles, in the one by love,
in the other by wisdom. 3. That love and
wisdom together and unanimously form all and
singular things, but still distinguish themselves
in those things. 4. That the receptacles are
distinguished into three degrees with man, one
within another, and that the two higher are the
habitations of the Lord, but not the lowest.
5. That one receptacle is for the will of the
future man, and the other for his understand-
ing, and yet that nothing at all of his will and
understanding is present in the formation.
6. That in the embryo before the birth there
is life, but that the embryo is not conscious
of it.
1. That the Lord conjoins himself to man in
the womb of the mother at first conception, and
forms him. By the Lord, in this and other
places, is meant the Divine which proceeds
from him as the sun of heaven, where the an-
gels are, from which and by which all things
in the universal world have been created.
That that divine principle is life itself, has been
confirmed ; that life itself is present, and gives
formation from first conception, follows from
15


these considerations, that man is to be formed
by life itself to be a form of life, which is a
man; and to be an image and likeness of God,
which also is a man; and to be a recipient of
love and of wisdom, which are life from the
Lord, thus a recipient of the Lord himself;
that man is in the Lord and the Lord in hiin,
and that the Lord has his abode in man, if man
loves him, he himself teaches; this abode the
Lord prepares for bimself in the womb, as
will be seen from what follows, on which ac-
count Jehovah, or the Lord, in the Word, is
called Creator, Former, and Maker, from the
womb, Isaiah xliii. 1; chap. xliv. 2, 24; chap.
xlix. 5 ; and in David, that upon hiin he was
cast and set upon him from the womb, Psalm
xxi. 9, 10; Psalm lxxi. 6. Whilst man is in
the womb, he is in innocence, whence his first
state after birth is a state of innocence; and
the Lord never dwells with man except in his
innocence, wherefore he then especially dwells
with him when he is in innocence ; in like
manner man is then in a state of peace : the
reason why man at that time is in a state of
innocence and in a state of peace, is, because
the Divine Love and Divine Wisdom are in-
nocence itself and peace itself, as may be seen
in the Treatise concerning Heaven and Hell,
n. 216 to 283, 284 to 290. I foresee that
whilst you read the above observations, some
doubts will occur to your mind, but read to the


76
life, it is evident that the human soul is not life
from life, or life in itself, for there is only one
single life, and this is God: whence man has
the perceptivity of life, has been shewn else-
where : and whereas there is a continuity of
the receptacles from the brains by the fibres
into all things of the body, it is also evident
that there is a continuity of the reception of life
into those things, and that thus the soul is not
here or there, but in every form derived from
them, no otherwise than as the cause is in the
things caused, and the principle in its deriva-
tions.
3. That love and wisdom together and
unanimously form all and singular things, but
that still they distinguish themselves in those
things. Love and wisdom are two distinct
principles, altogether as heat and light; heat
is felt, in like manner love, and light is seen,
in like manner wisdom; wisdom is seen whilst
man thinks, and love is felt whilst man is af-
fected; nevertheless they do not operate as
two, but as one in formations ; this also is the
case with the heat and light of the sun of the
world, for in the time of spring and of summer
heat co-operates with light, and light with heat,
producing vegetation and germination ; in like
manner love in a state of peace and tranquillity
co-operates with wisdom, and wisdom with
love, causing productions and formations, and
this both in the embryo and in the man. That


78
for love and the other for wisdom; on which
account also there are two things in the body
throughout, wbich in like manner are distinct,
and are united : there are two hemispheres of
the brain, two eyes, two ears, two nostrils, two
chambers of the head, two hands, two feet,
two kidneys, two testicles; the rest of the
viscera also are twinned, and in every case
what is on their right part has reference to the
good of love, and what is on the left to the true
of wisdom : that those two things are so con-
joined, as to act in unity mutually and reci-
procally, a diligent investigator may see, if he
desires it; the union itself is extant to the sight
in the fibres stretched out in every direction
and closed together in the midst : hence also
it is that these two principles are signified in
the Word by the terms right and left. From
these considerations the truth is evident, that
love and wisdom together and unanimously in
the embryo form all and singular things, but
still distinguish themselves in them.
4. That the receptacles are distinguished
into three degrees with man, one within another,
and that the two higher are the habitations of
the Lord, but not the lowest. Possibly some
one may form to himself a fallacious idea con-
cerning the initiaments of the human form,
which are of the seed of the man, from their
being called receptacles, for from the expres-
sion of a receptacle the idea is easily conceived


79
of a vessel or little tube; to prevent this falla-
cious idea, I wish to mark and describe that
initial form, as it was seen by me and presented
in the heavens, and to mark and describe it
accurately, so far as the expressions of natural
language allow of such a description : these
receptacles are not hollowed like tubes, or
folded together as little vessels, but they are as
the brain is, of which they are a diminutive
and invisible type, and at the same time a de-
lineation as of a face in front, no appendage
being seen. This primitive brain in the upper
convex part was a compact mass of contiguous
globules or little spheres, each little sphere
being a conglomeration from similar but more
minute little spheres, and again each of these
latter being a conglomeration of the most mi-
nute ; in front something appeared delineated
for a face with a flattened nose; but in the
recess between the convex part and this flat-
tened nose there was no fibre; the convex part
was covered round about with a very thin mem-
brane, which was transparent; such is the
primitive [rudiment] of man as it was presented
to my view, the first or lowest degree of which
was the compact mass first described, the se-
cond or middle degree was the compact mass
secondly described, and the third or supreme
degree was the compact mass thirdly described,
thus one was within the other : it was told me,
that in each little sphere were ineffable con-
17


81
concerning the brain, p. 64, 65, 66. Those
degrees are called higher, although they are
interior, the reason is, because there is success-
ive order of degrees and simultaneous order,
higher and lower things being in successive or-
der, but interior and exterior things being in
simultaneous order, and the same things which
in simultaneous order are interior, in success-
ive order are superior; so also exterior and
inferior things: and whereas there are three
degrees in man, therefore there are three
degrees of the heavens, for the heavens consist
of men who have been made angels: they (the
heavens), according to degrees in successive
order, appear one above another, and accord-
ing to degrees in simultaneous order, one within
another; hence it is that, in the Word, what is
higher signifies what is internal, and that the
Lord is called the highest, because he is in
inmost principles. Now whereas man, in his
first origin, is such a habitation of the Lord as
has been described, and those three degrees
are then open, and whereas every thing pro-
ceeding from him, as a sun, is a man in least
things and in greatest, as has been above proved
in its place, therefore no extension can be
effected into any other form than the human,
neither can extension be given except by rays
of light derived from wisdom by the medium
of heat derived from love, thus by fibres vivi-
fied, which are rays formed. That the deter-


83
of the understanding and will, man has not any
life of his own, as he has not any without the
co-operation of love and of wisdom, by which
the embryo is formed and vivified; in the
embryo the heart alone beats, and the liver
leaps, the heart for the circulation of the blood,
and the liver for the reception of nourishment;
the motion of the rest of the viscera is derived
from them, and it is this motion which after
the middle period of gestation is felt as pulsa-
tive. But this motion is not from any proper
life of the fetus, proper life being the life of
the will and the life of the understanding,
whereas the life of the infant is the life of com-
mencing will and commencing understanding;
from these alone exist sensitive life and moving
life in the body, which life cannot be given
from the beating of the heart alone, but is given
from its conjunction with the respiration of the
lungs; that this is the case, is evident from
men, who have both will and understanding,
when they fall into a swoon or are suffocated,
who become as it were dead on the closing of
respiration, neither having sensation nor motion
of the limbs, neither thinking nor willing, when
yet the heart performs its systoles, and the
blood circulates; but as soon as ever the lungs
return to their respirations, the man returns to
his activities and to his senses, and to his will
and understanding. From these considerations
a conclusion may be formed respecting the


85
derived from the Word, that it is not himself
but the Lord, consequently that it is only an
appearance; and he may also know, that this
appearance is for the sake of reception and
appropriation, inasmuch as without it no re-
ciprocal principle is given to love the Lord as
the Lord loves him, nor to love his neighbour
as from himself, nor to believe in the Lord as
from himself; without that reciprocal prin-
ciple man would be as an automaton in which
the Lord could not dwell, for the Lord wills
to be loved, wherefore he gives to man to will
the same : from which consideration it is evi-
dent, that will is not of man, neither under-
standing, and that both the latter and the for-
mer are in themselves, as they were in him in
the wornb, viz. that they were not his, but that
those two faculties were given to man, that he
may will and think, and act and speak, as from
himself, yet may know, understand, and believe
that they are not from himself: hereby man
is reformed and regenerated, and in the will
receives love, and in the understanding wisdom,
from which principles he was formed in the
womb : hereby also are opened to man the
two higher degrees of his life, which, as was
above said, were the habitations of the Lord
in his formation; and also the lowest degree
is reformed, which, as was likewise said above,
was inverted and reflected. From this analogy
and similitude it is evident, that man who is
regenerating, is as it were anew conceived,


87
ing being thought: man has not those two
faculties so long as he tarries in the womb,
agreeably to what was above proved, that no-
thing at all of will and of understanding apper-
tains to the fætus in its formation. Whence
it follows that the Lord has prepared two re-
ceptacles, one for the will of the future man,
and the other for his understanding; the recep-
tacle which is called the will for the reception
of love, and the receptacle which is called the
understanding for the reception of wisdom; and
that he has prepared them by his own love
and by his own wisdom; but those two princi-
ples do not pass into the man, until he is fully
formed for the birth. The Lord has also pro-
vided means, that in those receptacles love
and wisdom from himself may be more and
more fully received as man comes to maturity
and grows old. The reason why the will and
understanding are called receptacles, is, be-
cause the will is not any spiritual abstract prin-
ciple, but is a subject substantiated and formed
for the reception of love from the Lord, nei-
ther is the understanding any spiritual abstract
principle, but is a subject substantiated and
forined for the reception of wisdom from the
Lord; for they actually exist although they lie
concealed from the sight, being within in the
substances which constitute the cortex of the
brain, and also in a scattered way in the me-
dullary substance of the brain, especially in the


88
striated bodies there, also within in the medul-
lary substance of the cerebellum, and likewise
in the spinal marrow, of which they form the
nucleus; there are therefore not two recepta-
cles, but innumerable, and each twinned, and
likewise of three degrees. That these are
receptacles, and that they are in such a situa-
tion, is manifest from this consideration, that,
they are the beginnings and heads of all the
fibres which form the contexture of the univer-
sal body, and that from the fibres stretching
forth thence are formed all the organs of sense
and motion, for they are their beginnings and
ends, and the organs of sense feel, and the
organs of motion are moved, solely by virtue of
the will and understanding. Those recepta-
cles with infants are small and tender, after-
wards they receive increase and are perfected
according to the sciences and the affection of
sciences; they derive integrity according to in-
telligence and the love of uses, they soſten
according to innocence and love to the Lord,
and they grow solid and harden from the op-
posite. The changes of their state are affec-
tions, the variations of their form are thoughts,
the existence and permanence of the latter and
the former is memory, and their reproduction
is recollection; both taken together are the hu-
man mind.
VI. That there is a correspondence of the
heart with the will, and of the lungs with the


89
understanding. This is a thing unknown in
the world, because it has been unknown what
correspondence is, and that there is a corres-
pondence of all things in the world with all
things in heaven; in like manner that there is
a correspondence of all things in the body with
all things of the mind in man, for there is a
correspondence of things natural with things
spiritual; but what correspondence is, also what
is its nature and quality, and likewise with what
parts in the human body there is correspond-
ence, was said above, pages 69, 70, 71. In-
asmuch as there is a correspondence of all
things in the body with all things of the mind
in man, there is especially a correspondence
with the heart and lungs, which correspondence
is universal, because the heart reigns in the
body throughout, and likewise the lungs; the
heart and the lungs are the two fountains of all
natural motions in the body, and the will and
understanding are the two fountains of all spirit-
ual activities in the same body, and the natural
motions of the body must correspond to the
activities of its spirit, for unless they correspond
the life of the body would cease, and likewise
the life of the mind [animus), correspondence
causing both to exist and subsist. That the
heart corresponds to the will, or what is the
same thing, to the love, is evident from the
variations of its pulse according to affections ;
the variations of its pulse are, that it beats either
18


90
slow or quick, high or low, soft or hard, equally
or unequally, and so forth, thus differently in
gladness and in sorrow, in tranquillity of mind
and in anger, in intrepidity and in fear, in the
heat of the body and in its cold, and variously
in diseases, and so forth ; all affections are of
the love and thence of the will. Inasmuch as
the heart corresponds to the affections which
are of the love and thence of the will, therefore
the wise men of old ascribe affections to the
heart, and some of them fixed on the heart as
the abode of affections; hence it is become
customary in common discourse to speak
of a magnanimous heart, a timid heart, a
glad heart, a sorrowful heart, a soft heart,
a hard heart, a great heart, a little beart, a
sound heart, a broken heart, a fleshy heart,
a stony heart, and to call a man fat-heart-
ed, soft-hearted, vile-hearted, and to say
of another that he has no heart, and to talk of
giving a heart to act, of giving one heart, of
giving a new heart, of stirring up in the heart,
of receiving in the heart, of not ascending upon
the heart, of being obstinate in heart, of
being lifted up in heart, of being friendly in
heart, hence also we speak of concord (agree-
ment in heart), of discord (disagreement in
heart), and in the Latin tongue, of vecordia
(madness of heart), with several like expres-
sions. In the Word also throughout, by
heart is signified the will or love, by reason


92
done in order to shew, that the Divine Wisdom,
which is meant by the Holy Spirit, proceeds
from him : that soul and spirit are predicated
of respiration, is also known from common dis-
course, for it is said of man, when he dies, that
he ernits the soul, and emits the spirit, inas-
much as he then ceases to have animation
and to breathe ; spirit, also, in most languages,
signifies each, both spirit in heaven, and the
breath of man, and likewise wind; hence
comes the idea, which prevails with the gene-
rality, that spirits in the heavens are as winds,
also that the souls of men after death are as
vapours, yea God himself, because he is called
a Spirit, when yet God himself is a man, in
like manner the soul of man after death, also
every spirit in the heavens; but they are so
called, because soul and spirit, froin corres-
pondence, signify wisdom. That the lungs
correspond to the understanding as the heart
does to the will, is further evident from man's
thought and speech; all thought is of the un-
derstanding, and all speech is of the thought ;
a man cannot think unless the pulmonary spirit
concurs, and is in concord, wherefore when
he thinks tacitly, he respires tacitly ; if he
thinks deeply, he respires deeply ; in like
manner if slowly, hastily, attentively, gently,
earnestly, and so forth; if he altogether re-
tains his breath, he cannot think except in the
spirit and from its respiration, and so forth :


93
that the speech of the mouth, which proceeds
from the thought of man's understanding, makes
one with the respiration of the lungs, and so
makes one, that he cannot produce the least
of sound and the least of expression without
deriving aid from the lungs by the larynx and
the epiglottis, every one may know from living
experience in himself, if he desires it. That
the heart corresponds to the will and the lungs
to the understanding, is evident also from the
universal government of each in the body
throughout, and in all and singular its parts:
that the government of the heart prevails in
the body by arteries and veins, is a known
thing ; that the government of the lungs also
prevails, may be manifest to every anatomist,
for the lungs by their respiration act upon the
ribs and the diaphragm, and by the latter and
the former, by means of ligaments and by
means of the peritonæum, upon all the viscera
of the body throughout, and likewise upon all
its muscles, and not only involve, but also
thoroughly enter them, and so thoroughly
that there is not the smallest part of the vis-
cera and of a muscle, from the surface to
the inmost principle, which does not derive
something from the ligaments, consequently
from the respiration ; this is the case with the
stomach more than the rest of the viscera, in
consequence of its esophagus passing the dia-
19


94
phragm, adjoining itself to the trachæa which
comes from the lungs ; hence the heart itself,
besides its own, has also a pulmonary motion,
for it lies upon the diaphragm, and in the bosom
of the lungs, and coheres and is continued with
them by its auricles; in like manner also what
is respiratory passes into the arteries and veins,
on which account they have their joint dwelling
in one chamber separate from the rest of the
body, which chamber is called the breast.
From these considerations an attentive eye
may see, that all living motions, which are
called actions, and exist by means of muscles,
are effected by the co-operation of the motion
of the heart and of the motion of the lungs,
which is given in each, both the general one
which is external, and the singular one which
is internal; and be who is clear-sighted may
also discover, that these two fountains of the
motions of the body correspond to the will and
the understanding, since they are produced
from them. This has been also confirmed
from heaven, where it was given to be present
with the angels, who presented this to the life;
they formed a resemblance of the heart and a
resemblance of the lungs, with all the interior
and exterior things of their contexture, by
means of a wonderful and inexpressible fuxion
into circles, and they then followed the flux of
heaven, for heaven has a tendency to such
forins by virtue of the influx of love and wisdom


95
:
from the Lord; thus they represented singular
the things which are in the heart, and singular
the things which are in the lungs, and likewise
their union, which they called the marriage of
love and wisdom. And they said, that the
case is similar in the universal body, and in
singular its members, organs, and viscera,
with the things which are of the heart there-
in, and which are of the lungs therein : and
that when they do not both act, and each
take its turn distinctly, there cannot be given
any motion of life from any voluntary princi-
ple, nor any sense of life from any intellectual
principle. From what has been above said,
every man, who is desirous to attain to the
wisdom of causes, may be taught and informed
how the will conjoins itself to the understand-
ing, and the understanding to the will, and how
they act in conjunction, from the heart how
the will, from the lungs how the understanding,
and from the conjunction of the heart and
lungs, the reciprocal conjunction of the will
and understanding. The truth of the foragoing
article is confirmed from what is observable in
man, viz. that after birth the receptacle of love
becomes will, and the receptacle of wisdom
becomes understanding; for after birth the
lungs are opened, and together with the heart
commence the active life which is of the will,
and the sensitive life, which is of the under-
standing of man ; the latter and the former life


96
is not given from the separate operation of the
heart, nor from the separate operation of the
lungs, but from their co-operation; neither is
it given without correspondence, nor in a
swoon, nor in cases of suffocation.
VII. That the conjunction of the body and
spirit with man is effected by the motions of his
heart and lungs, and that the separation is ef-
fected when those motions cease. In order that
this position may be comprehended, it is neces-
sary that some things be premised which may
throw light upon the subject, and froin what is
premised the truth of the position will be seen ;
as 1. that the spirit of man is equally a man :
2. that it has equally a heart and pulse thence
derived, also lungs and respiration thence de-
rived: 3 that the pulse of its heart and the
respiration of its lungs flow-in into the pulse of
the heart and into the respiration of the lungs
appertaining to man in the world : 4. that the
life of the body, which is natural, exists and
subsists by that influx, and that it ceases by its
removal and separation : 5. that man then from
natural becomes spiritual.
1. That the spirit of man is equally a man,
you may see attested with much experience in
the treatise concerning Heaven and Hell, n.
, 73 to 77,311 to 316, 452, 461 to 469; and that
every man is a spirit as to his interiors, n. 432
to 444. To which may be added, that every
thing spiritual in its essence is a man, thus the


97
all of love and wisdom which proceeds from
the Lord, for this is spiritual : the reason why
every thing spiritual, or which proceeds from
the Lord, is a man, is, because the Lord him-
self, who is the God of the universe, is a man,
and from him nothing can proceed but what is
similar, for the Proceeding Divine is not change-
able in itself and extended, and what is not
extended, is every where such, hence is his
omnipresence. The reason why man has con-
ceived an idea of an angel, of a spirit, and of
himself after death, that they are like æther or
air without a human body, is, because the
sensually-learned have conceived it from the
name of spirit, which is a breath of the mouth,
also from their being unseen and not appearing
before the eyes, for the sensual think only from
the sensual principle of the body, and from
what is material, also from some passages of
the Word not spiritually understood ; yet they
know from the Word, that the Lord, although
he was a man as to flesh and bones, still became
invisible to the disciples, and passed through
the doors when shut; angels also have been
seen as men before many, according to the
testimony of the Word, who did not assume a
human form, but manifested themselves in their
own form before the eyes of the spirit of the
men to whoin they appeared, which were then
opened : lest therefore man should remain any
longer in a fallacious idea concerning spirits
20


99
as was said above, the universal heaven in the
Lord's sight is as one man; the influx also of
the celestial kingdom into the spiritual king-
dom is similar to the influx of the heart into
the lungs with man; hence there is a universal
correspondence with those two motions of the
heart and lungs with every one. It has been
also given to hear from the angels that there is
a pulse in their arteries, from the heart, and
that they equally respire as men in the world,
also that the pulses vary with them, according
to the states of the love, and the respiration
according to the state of wisdom ; they them-
selves have touched their wrists, and have told
me so, and I myself have frequently perceived
the respiration of their mouth. Inasmuch as
the universal heaven is distinguished into soci-
eties according to the affections which are of
love, and all wisdom and intelligence is accord-
ing to those affections, therefore every society
has a peculiar respiration distinct from the res-
piration of another society, in like manner a
peculiar and distinct pulse of the heart; where-
fore no one can enter from one society into a
higher and more distant, neither can any one
descend from a superior heaven into an inferior,
or ascend from an inferior into a superior, in-
asmuch as the heart labours and the lungs are
oppressed ; least of all can any one ascend from
hell into heaven, for if he makes the attempt,
he pants like one in the agony of death, or
21


100
like fish drawn out of water into air. The
universal distinction of respirations and of
pulses is according to the idea of God, for
from that idea result the differences of love
and of the wisdom thence derived; wherefore
a nation of one religion cannot enter-in to na-
tions of another religion; that Christians could
not enter-in to Mahometans by reason of their
respiration, has been made visible to me. The
most easy and the most gentle respiration ap-
pertains to those, who have an idea of God as
a man; and from the Christian orb, to those
who have an idea of the Lord, as being the
God of heaven; but a difficult and less gentle
respiration appertains to those who deny his
divinity, as the Socinians and Arians do. In-
asmuch as the pulse rakes one with the love
of the will, and the respiration one with the
wisdom of the understanding, therefore they,
who are about to come into heaven, are first
inaugurated into angelic life by concordant
respirations, which is effected by various meth-
ods, whence they come into interior percep-
tions, and into celestial freedom. From reason:
the spirit of man is not a substance separate
from the viscera, organs and members of a
man, but adheres conjoined to them, for a spirit-
ual principle accompanies all their stamina from
the outermost to the inmost, and thence also
all the stamina and every fibre of the heart and
lungs, wherefore when the connexion is dissolv-


103
reason: from the above living experience it
may be manifest, that since every man enjoys
a two-fold respiration, one within another, he
is enabled by virtue of understanding to think
rationally, yea, also spiritually, and by this
likewise is distinguished from the beasts; also
that he can be enlightened as to understanding,
be elevated into heaven, and respire with the
angels, and thus be reformed and regenerated :
besides, where there is an external principle,
there must be also an internal one, and this
latter must be in every action and in every
sensation; the external gives what is general,
and the internal what is singular, and where
there is no general (thing or principle), neither
is there a singular one; hence it is that with
men there is given both an external and an
internal systolic and animatory motion, an ex-
ternal which is natural, and an internal which
is spiritual ; thus also the will together with
the understanding can produce corporeal mo-
tion, and likewise the understanding with the
will produce corporeal senses : a general and
singular pulse and respiration are also given in
beasts, but both the external and internal prin-
ciple with them is natural, whereas with man
the external is natural, and the internal is spi-
ritual. In a word, such as the understanding
is, such is the respiration, because such is the
spirit of man which from understanding thinks,
and from will acts; and that those spiritual


106
standing be only interrupted, as is the case with
those who lose their recollection; but it is
otherwise if the will or love recedes, for in this
case all is over with the mind of man, as all is
over with his body when the heart ceases to
beat. That the separation of the spirit from
the body generally takes place on the second
day after the last agony, has been given me to
know froin this consideration, that I have dis-
coursed with some deceased persons, who were
then spirits, on the third day after their decease.
5. That man then from natural becomes
spiritual. The natural man differs altogether
from the spiritual, and the spiritual from the
natural, to such a degree, that they cannot be
given together; he who does not know what a
spiritual principle is in its essence, may believe
that what is spiritual is only a more pure natural
principle, which in man is called rational; but
what is spiritual is above what is natural, and as
distinct as is the light of mid-day compared with
the shade of evening in the time of autumn:
the distinction and the difference cannot be
known by any one except who is in both worlds,
the natural and the spiritual, and to whom it is
given to make the alternate changes, by being
at one time in one world and at another time
in another, and to look at one from the other
by reflection; from this opportunity allowed
me, I have been informed, what the quality of
the natural man is, and what the quality of the


108
being permanent and non-permanent according
to the constancy and inconstancy of spirits or
angels in those things of which they are appear-
ances : this is the reason why those things are
only objects of their thoughts and affections,
and why the subjects are those things from
which they appear, which are, as was said, such
things as relate to wisdom and love, thus spirit-
ual things ; as for example--when they see
spaces, they do not think of them from space;
and when they see gardens containing trees,
fruits, shrubs, flowers and seeds, they do not
think of those things from appearance, but from
those things in which such appearances origin-
ate ; and so in all other cases; hence it is, that
the thoughts of the spiritual are altogether dif-
ferent from the thoughts of the natural, in like
manner the affections, and so different, that
they transcend and do not fall into natural
ideas, except in some degree into the interior
rational sight, and this no otherwise than by
the abstraction or removal of quantities from
qualities; hence it is evident that the angels
have a wisdom, which to the natural man is
incomprehensible, and also ineffable; inasmuch
as their thoughts are of such a quality, there-
fore also they have a speech of a like quality,
which so entirely differs from the speech of
men, that they do not agree in a single ex-
pression. The case is similar with respect to
their writing, which, although as to letters it is


109
similar to the writing of men here below, still
it cannot be understood by any man upon earth,
every consonant in their writing expressing a
distinct sense, and every vowel a distinct af-
fection, the vowels not being written but point-
ed; in like manner, their manual employments,
which are innumerable, and the exercises of
their offices, differ from the employments and
exercises of natural men in the world, in a way -
which cannot be described by the expressions
of human language. From these few particu-
lars it may be perceived, that what is natural
and what is spiritual differ from each other
like shade and light. Nevertheless there are
several differences, for there are some persons
who class under the character of the spiritual-
sensual, some under that of the spiritual-rational
and spiritual-celestial, there are also the spirit-
ual-evil, and the spiritual-good, the differences
being according to affections and the thoughts
thence derived, and the appearances being ac-
cording to the former. From these consider-
ations it is evident, that man from natural
becomes spiritual, as soon as the lungs and
heat of the body ceased to be moved, and thus
the material body is removed from the spirit-
ual body.
VIII. That no angel or spirit is given, nor
can be given, who had not been born a man in
the world. That angels have not been imme-
diately created, but that all who are in heaven,
22


112
of the angels. That such a mind cannot be
formed except in man. The reason is, because
all divine influx is from first principles into last,
and by connexion with the last into middle
principles, and thus the Lord connects all
things of creation, on which account also he is
called the First and the Last ; this too was
the reason why he came into the world, and
put on a human body, and likewise glorified
himself therein, that from first principles and
at the same time from last he may govern the
universe, both heaven and the world. The
case is similar with all divine operations, the
reason of which is, because in ultimates all
things co-exist, for all things which are in suc-
cessive order are in ultimates in simultaneous
order, wherefore all things which are in this
latter order, are in continual connexion with
all things in the former order ; from which
consideration it is evident, that the Divine in
what is last or ultimate is in its fulness : what
and of what quality successive order is, also
what and of what quality simultaneous order
is, may be seen above : hence it is evident,
that all creation is effected in ultimates, and
that all divine operation pervades to ultimates,
and there creates and operates. That an an-
gelic mind is formed in man, is evident from
his formation in the womb, also from his form-
ation after birth, and because it is ágreeable to
the law of divine order, that all things from ulti-


118
respect to conjunction; the Divine Love has
for an object to lead man and bring him to it-
self, and the Divine Wisdom has for an object
to teach man the way that he must go, that he
may come into conjunction with the Lord. This
way the Lord teaches in the Word, and spe-
cifically in the decalogue, wherefore the two
tables of the decalogue were written with the
finger of the Lord himself, one of which re-
spects the Lord, and the other man, and both
conjunction. Wherefore that the way may be
known, the decalogue shall be explained, which
shall be done in what follows.*
Inasmuch as man is a recipient both of the
Divine Love and the Divine Wisdom, therefore
there is given him a will, and there is given
him an understanding, a will in which he may
receive Divine Love, and an understanding in
which he may receive Divine Wisdom, Divine
Love in the will by life, and Divine Wisdom in
the understanding by doctrine ; but in what
manner reception is effected by doctrine in life,
and by life in doctrine, is what will be taught
with as much clearness as possible in the ex-
plication of the decalogue.
X. That the conjunction is reciprocal of
love and of wisdom, or what is the same thing,
of will and understanding, also of affection and
* This alludes to the Tract published in the year 1763,
entitled The Doctrine of Life for the New Jerusalein
from the Commandments of the Decalogue.


119
thought, in like manner of good and of truth,
is an arcanum not yet revealed ; that there is
a conjunction, reason is able to discover, but
not so that the conjunction is reciprocal : that
reason can discover that there is conjunction,
is evident from this consideration, that reason
cannot be given except from the conjunction
of affection and thought, for no one can think
without affection ; and he who is willing to in-
quire will perceive, that affection is the life of
thought, also that such as the affection is, such
is the thought, wherefore if one be inflamed,
the other is inflamed, and if one grows cold,
the other grows cold ; hence it is that when
manis glad, he thinks gladly, when he is sorrow-
ful, he thinks sorrowfully, in like manner when
he is angry, he thinks angrily, and so forth:
enter from thy superior thought into thine in-
ferior, and attend, and thou wilt see. Similar
is the conjunction of love and of wisdom, be-
cause all affection is of love, and all thought is
of wisdom; also similar is the conjunction of
will and understanding, for love is of the will
and wisdom is of the understanding; and simi-
lar is the conjunction of good and of truth,
because good is of love and truth is of wisdom,
as was confirmed in the preceding article;
concerning which conjunction see what is ad-
duced in the Doctrine of the New Jerusalem,
n. 11 to 27.


121
understanding, but that it is defiled, depraved
and rendered brutal. 7. That love, which is
the life of the will, constitutes all the life of
man.
But first it is to be noted, that by the life
of the will is meant love and affection, and
that by the life of the understanding is meant
wisdom, science, and intelligence. It is also
to be noted, that the heart itself, with all its
vessels throughout the body, corresponds to the
will, and their blood corresponds to the love
and its affections which constitute the life of
the will; and that the lungs, together with the
trachæa, the larynx, and the glottis, and finally
the tongue, correspond to the understanding;
and that respiration, which is effected by the
influx of air through the larynx and trachæa
into the bronchia of the lungs, corresponds to
the life of the understanding. These things
are to be noted, that the truth by correspond-
ences may be openly and justly comprehended.
Now therefore we proceed to the parallelism.
1. That the life of the will conjoins itself to
the life of the understanding. From the par-
allelism it is manifest, that the life of the will,
which is love, flows-in into the understanding,
and constitutes its inmost life, and that the
understanding spontaneously receives that life,
and that the will, by the influx of its love, in
the understanding first produces affections,
which are proper to the will or love, and next


122
perceptions, and finally thoughts with ideas, in
co-operation. That this is the case, may be
manifest from the conjunction of the heart with
the lungs; for the heart discharges all its blood
through its right auricle into the lungs, and
makes its blood vessels, by virtue of which the
lungs, from being white, appear red like blood;
the heart discharges its blood through a cover-
ing or outermost coat, which is called the
pericardium, and which coat encompasses the
vessels even to the inmost of the lungs; thus
the heart constitutes the life of the lungs, and
gives them the capacity of respiration, which
respiration is effected by an influx of air into
the bronchia, and by their reciprocal motions
or heavings.
2. That the conjunction is reciprocal, and
what is its quality. From the parallelism it
may be manifest, that the understanding remits
back the life of love received from the will,
but not by the same way by which it receives
it, but by another sideways; and that the will
thence performs all the functions of life in the
universal body. But this reciprocal conjunc-
tion may be more fully comprehended from
the reciprocal conjunction of the heart and
lungs, because they are similar. The heart
discharges blood through its right auricle into
the lungs, as was said above, and the lungs
remit it back, when received, into the left auri-
cle of the heart, thus by another way, and the


123
heart from its left ventricle pours it forth with
a strong force in all directions, through the
aorta into the body, and through the carotids
into the brain, by which arteries and their
ramifications the heart performs its active vital
functions in the body throughout, for the active
force of the heart is in the arteries; the arte-
rious blood next flows into the veins in every
direction, through which it reflows to the right
ventricle of the heart, and from this again, as
before, into the lungs reciprocally : this circu-
lation of the blood is continual in man, because
the blood corresponds to the life of the love,
and respiration to the life of the understanding.
From what has been said it is evident, that
there is reciprocal conjunction of love, and of
wisdom, and that love is the life itself, and the
only life, of man.
3. That the life of the understanding puri-
fies the life of the will, is not only evident from
correspondence with the lungs and the heart,
but also from this consideration, that man, by
birth from his parents, is born into evils, and
that hence he loves corporeal and worldly
things more than celestial and spiritual things;
consequently that his life, which is love, is de-
praved and impure by nature; every one may
see from reason, that that life cannot be puri-
fied except by the understanding, and that it
is purified by spiritual, moral and civil truths,
which constitute the understanding. Where-


124
fore also it is given to man to be able to per-
ceive, and with affirmation to think, such things
as are contrary to the love of his will, and not
only to see that they are so, but also, if he
looks up to God, to be able to resist, and there-
by remove, the depraved and filthy things of
his will, which is the same thing as being puri-
fied. This also may be illustrated by the de-
fæcation of the blood in the lungs : that the
blood let in thither from the heart is defæcated,
is a thing known to anatomists, from this con-
sideration, that the blood flows from the beart
into the lungs in greater abundance ihan it
flows back from the lungs into the heart; also
that it flows in indigested and impure, but fows
back refined and pure ; also that in the lungs
there is a cellular texture, into which the blood
of the heart presses out by separation its use-
less particles, injecting them into the little
bronchial vessels and ramifications ; also that
the flux in the nostrils and the mouth, and the
vapour in breathing, is from that source. From
which considerations it is evident that the fæcu-
lent blood of the heart is purified in the lungs.
By these considerations, what was said just
above may be illustrated, inasmuch as the
blood of the heart corresponds to the will's
love, which is the life of man, and the respira-
tion of the lungs corresponds to the perception
and thought of the understanding, by which
purification is effected. That the life of the


126
some gales which are injurious to the lungs,
and some which recreate them, thus some
which are hurtful, and some which are salubri-
ous; there are also some animals which live
a long time without terrestrial food, thus upon
atmospherical food alone, as bears, vipers,
cameleons, and others, which support life for
a time without any other diet. From these
considerations it is evident that the pulmonary
blood derives nourishment also from the atmos-
phere; thus also the life of the understanding
perfects and exalts the life of the will, accord-
ing to correspondence.
4. That the life of the will co-operates with
the life of the understanding in every motion,
and in return the life of the understanding co-
operates with the life of the will in every sense.
That the will and the understanding co-oper-
ate in all and singular things of the body, like
the heart and lungs, was shewn above; but that
the will is the prime agent in producing mo-
tions, and that the understanding is the prime
agent in the exercise of the senses, has not
yet been shewn. That the will is the prime
agent in producing motions, follows from the
ministration which it performs, for to do and
to act is from the will principle; and that the
understanding is the prime agent in the senses,
follows also from its ministration, in that it
perceives and is thence sensible; nevertheless,
neither motion nor sense can exist without the


128
textures are intricate, and their various com-
ponent parts cannot here be described, it is
sufficient to know that all the organs of the
senses correspond to such things as are of the
understanding, for the organ of sight corres-
ponds to intelligence, the organ of hearing to
obedience grounded in hearkening, the organ
of smell to perception, the tongue to wisdom,
and the touch to perception in general.
5. In like manner in the tone of the voice
and its speech. It was said above, that the
forinations of love from the will in the under-
standing are first affections, then perceptions,
and finally thoughts; and it is a known thing
that all tones of the voice are from the lungs,
and that variations of tones are given, some of
which are in a small degree derived from the
understanding, while some are in a greater
degree, and some in a greater still; the tones,
which in a sinaller degree are derived from the
understanding, are the tones of singing and
music; those which are derived in a greater
degree from the understanding, are the interior
tones of speech; and those which are derived
in a still greater degree, are the exterior tones
of speech; the speech itself, by the articula-
tions of tone, which are expressions of speech,
makes them manifest. That there is a corres-
pondence of tones and of speech with the life
of the will which is love, and with the life of
the understanding, is manifest from this con-


129
sideration, that it may be perceived from the
tone of a man's voice what the quality of the
affection of his love is, and from his speech,
what is the quality of the wisdom of his un-
derstanding : this is perceived manifestly by
the angels, but obscurely by men : the corres-
pondence of the tone itself is with the general
affection of love in the understanding; the
correspondence of the variations of tone, such
as are those of singing and music, is with the
variations of the affections which are from the
love of the will in the understanding; the cor-
respondence of the variations of tone, which
are derived in a small degree from the under-
standing, is with perception : those which are
derived in a greater degree, with the variation
of perceptions; and those which are derived
in a still greater degree, with thought and its
variations; this is a summary view of the sub-
ject. There are two lungs, which are called
lobes; the fountains of their respiration are
called bronchia ; the channel into which they
close is called the windpipe; the top of this
channel is called the larynx, and the apperture
for the tone of the voice therein is called the
glottis ; the continuation thence is into the
nostrils and into the tongue, and the exit is
through the opening of the lips : such in one
complex are the things appertaining to the
lungs, to their respiration and utterance of tones,
and these things taken together correspond to
26


130
the understanding derived from the will, their
utterance of tones to the understanding, and
their motions to the will.
6. These effects have place with the good
and with the evil, with this difference, that with
the evil the life of the will is not purified, per-
fected and exalted by the life of the understand-
ing, but that it is defiled, depraved, and ren-
dered brutal. With every man there is a will.
and an understanding, and there is also reci-
procal conjunction of will and understanding,
thus alike with the evil and the good; but the
love of the will differs with every one, and
hence also the wisdom of the understanding,
and this to such a degree, that with the good
and with the evil they are opposites ; for with
the good there is the love of good, and hence
the understanding of truth, but with the evil
there is the love of evil, and hence the under-
standing of what is false. Since therefore the
will's love with the good is not only purified by
the understanding, but is also perfected and
exalted, as was proved above ; it follows that
the will's love with the evil is defiled by the
understanding, is depraved, and rendered bru-
tal. In externals indeed there is an apparent
similitude, because externals simulate and de-
ceive by pretences, but in internals there is
dissimilitude But how this case is, may be
illustrated by the correspondence of the heart
and lungs; for every one has a heart and lungs,


131
and with every one there is conjunction of the
heart with the lungs, even reciprocal, and with
every one the blood of the heart in the lungs
is deprived of its phlegm, and is nourished by
the volatile elements and odours supplied from
the air, but yet altogether in a different manner
with the good from what it is with the evil. What
is the nature of the deprivation of phlegm and
of the nourishment of the blood in the lungs
with the good and with the evil, may be con-
cluded from the following documents of ex-
perience : in the spiritual world, a good spirit
attracts with his nostrils all fragrances and
sweet smells with delight, and has a horror at
what is putrid and stinking; but an evil spirit
attracts with his nostrils what is putrid and
stinking from a principle of delight, and shuns
what is fragrant and sweet-scented; hence it
is, that in the hells there are filthy, rancid
smells, as of a dunghill, or dead body, and
others of a like nature, and this because all
odour corresponds to the perception which is
from the affection of every one's love; the
reverse has place in the heavens. From which
considerations it is evident, that the blood with
men in the world is nourished by the air with
similar (substances) as being homogeneous,
and is purged by dissimilar as being hetero-
geneous : the human blood in its inmost prin-
ciples is spiritual, in its outermost principles is
corporeal, wherefore they who are spiritual
nourish it from such things in nature as cor-


133
likewise it was shewn, that love from itself
produces affections, of which are intentions;
by these perception, of which are lights; and
by perception thought, of which are ideas, and
from these memory; and that these things
taken together are of the love's understanding,
to which things in a similar series correspond
all things of the lungs. As the love has form-
ed the understanding to the use of thought and
of speech, so likewise it has formed the other
functions of life to their uses, some to the uses
of nourishment, some to the uses of chylifica-
tion and sanguification, some to the uses of
procreation, some to the uses of sensation,
some to the uses of action, and of aibulation,
in which no other principle can perform life,
except the former itself, which is love: the
formation was effected by the heart and its
blood, because the blood corresponds to the
love, and the heart to its receptacle ; and the
viscera, the organs and members of the whole
body are those parts in which the functions of
uses are formed of the love by the heart. Who-
soever is capable of examining the subject may
see, that the progressions of uses from first to
last in those things are simnilar to those in the
lungs. From these considerations, and from
what has been said above, it is evident that the
will's love constitutes all the life of man, and
that the life of the understanding is from it,
27


134
consequently that man is his own love and his
own understanding from it according to it.
XI. That love to the Lord from the Lord
exists in charity, and that wisdom (exists) in
faith. They who think only naturally, and
not at the same time spiritually, concerning
love to the Lord, and concerning charity to-
wards the neighbour, think no otherwise, be-
cause they cannot think otherwise, than that
the Lord is to be loved as to person, and like-
wise the neighbour as to person; but they, who
think both naturally and spiritually, perceive
and from perception think, that both an evil
man and a good man can love the Lord as to
person, in like manner the neighbour, and that
if an evil man loves, he cannot be loved again,
but that if a good man loves, he can be (loved
again); hence the spiritual-natural man con-
cludes, that to love the Lord is to love that
which is from him, which in itself is divine, in
which is the Lord, and that this is to do good
to the neighbour, and that thus and no other-
wise he can be loved by the Lord, and can
be conjoined to him by love; but the natural
man cannot think spiritually on this subject,
unless it be distinctly laid down before him.
It shall therefore be distinctly treated of in the
following articles concerning Love and Charity.
1. That the love of uses is charity. 2. That
the Lord is the source from which it proceeds,
and that the neighbour is the object to which


135
it tends. 3. That love to the Lord exists in
charity because in use. 4. That use consists
in a person's fulfilling his duty, and discharging
his employ, rightly, faithfully, sincerely, and
justly. 5. That there are general uses, which
also are the uses of charity. 6. That uses do
not become uses of charity with any one else,
but him who fights against evils which are from
hell. 7. Since those evils are contrary to love
to the Lord, and contrary to charity towards
the neighbour. 8. That uses, which have for
their first and last end a man's own proper
good, are not uses of charity. Concerning
wisdom and concerning faith. 1. That faith
is nothing else but truth. 2. That truth be-
comes truth when it is perceived and loved,
and that it is called faith when it is known and
thought. 3. That the truths of faith on one
part respect the Lord, on the other the neigh-
bour. 4. In general, how the Lord is to be
approached, that conjunction may be effected :
and next, how the Lord by man performs uses.
5. Each is taught by truths spiritual, moral,
and civil. 6. Faith consists in knowing and
thinking those truths, charity consists in willing
and doing them. 7. Wherefore when the
Divine Love of the Lord exists in charity with
man, which is to will and to do those truths,
the Divine Wisdom of the Lord exists with
man in faith, which is to know and to think
28


136
truths. 8. That the conjunction of charity
and faith is reciprocal.
Concerning love and charity.-1. That the
love of uses is charity. In all and singular
things there are these three (constituents), end,
cause, and effect; the end is that from which
(any thing is produced), the cause is that by
which it is produced), and the effect is that
in which (it is produced); and when the end
by (or through) the cause is in the effect, it then
exists: in all love and its affection there is an
end, and the end intends, or wills to do, what
it loves, and the deed is its effect. The Lord
is the end from which (any thing is produced),
man is the cause by which, and use is the efs
fect in which the end exists : the Lord is the
end from which (any thing is produced), be-
cause from his Divine Love he perpetually
intends, or wills to do, uses, that is, things good
for the human race; man is the cause by which
(any thing is produced), because he is in the
love of uses, or may be, and in that love intends,
or wills to do, uses, and uses are the effects in
which the end exists; uses are what are also
called things good. Hence it is evident, that
the love of uses is the charity which man ought
to have towards his neighbour. That in all and
singular things there is an end, a cause, and an
effect, may be discovered from the examina-
tion of any thing whatsoever; as when a man
does any thing, in this case he says either with


137
himself, or to another, or another to him, why
doest though this? thus what is the end? by
what doest though this ? thus by what cause?
and what doest thou? which is the effect. The
end, the cause, and the effect, are called also
the final cause, the middle cause, and the
thing caused; and by the law of causes it is
established, that the end is the all in the cause,
and hence the all in the effect, for the end is
their very essence itself: in like manner the
Lord, since he is the end, is the all in the love
of uses, or in charity appertaining to man, and
hence is the all in the uses derived from him,
that is, in the uses performed by birn. It is
from this circumstance that it is believed in the
church, that all good is from God, and nothing
from man, and good from God is good itself.
It follows therefore as a consequence, that to
do charity is to do uses, or the good things
which are uses, thus that the love of uses is
charity..
2. That the Lord is the source from whom it
proceeds, and that the neighbour is the object
to whom it tends. That the Lord is the source
from whom the love of uses or charity is and
exists, is evident from what was said above;
that the neighbouris the object to whom it tends,
is, because the neighbour is the object towards
whom charity ought to be cherished, and to
whom charity ought to be performed. Inas-
much as it is said that the neighbour is the


138
object towards whom the love of uses tends,
it may be expedient to say also what and who
the neighbour is. The neighbour in an ex-
tended sense is the community or the public,
in a less extended sense it means the church, a
man's country, a society greater or lesser; and
in a limited sense it means a fellow-citizen, a
companion and brother; to the latter and to
the former to perform uses from a principle of
love is to do charity towards the neighbour, for
he loves those uses : the reason why he loves
those uses is, because the love of uses and the
love of the neighbour cannot be separated;
man may indeed, from the love of uses or from
charity, do good to an enemy and to a wicked
person, but to thein he performs the uses of
repentance or reconciliation, which uses are
various, and are effected by various methods,
see Matt. v. 25, 43, 44, and following verses;
Luke vi. 27, 28, 35.
3. That love to the Lord exists in charity,
because in use. This the Lord himself teaches
in John: 'He that hath my commandments
and doeth them, he it is who loveth me; if any
one love me, he keepeth my word; he who
loveth me not, keepeth not my words, xiv. 21,
23, 24: again in the same evangelist: "If ye
keep my commandments, ye shall abide in my
love,' xv. 10: to keep My precepts, words, and
commandments, is to do the goods of charity,
which are uses to the neighbour. And in the


139
same evangelist: “Jesus thrice said to Peter,
lovest thou me? and Peter thrice replied, that
he loved him; Jesus thrice said, feed my lambs
and my sheep,' xxi. 15, 16, 17; to feed lambs
and sheep denotes uses or goods of charity
with those who preach the gospel, and love
the Lord; hence it is evident that love to the
Lord exists in charity, because in use, also
that the conjunction of love to the Lord with
charity towards the neighbour, thus the con-
junction of the Lord with man, is in use, and
that the conjunction is of such a quality and of
such a measure, as is the quality and measure
of the love of use, for the Lord is in use, as in
the good which is from himself, and man who
is in the love of use, is in use as from himself,
but still acknowledges that it is not from him
but from the Lord: for man cannot love the
Lord from himself, neither can he do uses from
himself, but the Lord loves him, and recipro-
cates his love in him, and also makes it to ap-
pear as if he loved the Lord from himself.
This therefore is the love of the Lord from
the Lord. Hence also it is evident how love
to the Lord exists in charity or in the love of
uses.
4. That use consists in a person's fulfilling
his duty, and discharging his employ, rightly,
faithfully, sincerely, and justly. It is not known
except obscurely, and only by some, what is
properly meant in the Word by the goods of


140
charity, which are also called good works, and
likewise fruits, and here uses : from the sense
of the letter of the Word it is believed, that
they consist in giving to the poor, in assisting
the needy, in doing good to widows and or-
phans, with other like things; but these are not
meant in the Word by the fruits, works, and
goods of charity, but the meaning is that every
person should discharge his duty, his business,
and employment, rightly, faithfully, sincerely,
and justly; when this is the case, the general
or public good is consulted, thus also a man's
country, a society greater and lesser, together
with a fellow-citizen, a companion and brother,
who fall under the description of neighbour in
its extended and limited sense, as was said
above : for every one in such case, whether he
be a priest, or a governor and officer, or a tra-
der, or a labourer, does uses daily; a priest
by preaching, governors and officers by admin-
istration, a merchant by trading, and a labourer
by his labour; as for example, a judge who
judges rightly, faithfully, sincerely and justly,
does uses to his neighbour as often as he judges;
in like manner a minister as often as he teaches,
so likewise in the other instances. That such
uses are meant by the goods of charity and by
works, is evident from the government of the
Lord in the heavens, for in the heavens, as in
the world, all are employed in some function
and ministration, or in some office, or in some


141
business ; and every one enjoys magnificence,
opulence and happiness according to his fidel-
ity, sincerity, and justice therein ; an indo-
lent and slothful person is not admitted into
heaven, but is cast out, either into hell, or into
a wilderness, where he lives in misery and the
want of every thing: such things, in the heav-
ens, are called goods of charity, good works,
and uses. Every one also, who has been
faithful, sincere and just in his office and em-
ployment in the world, is likewise faithful,
sincere and just after his departure out of the
world, and is accepted in heaven by the angels,
and likewise has heavenly joy according to the
quality of his faithfulness, sincerity, and justice;
the reason is, because the mind, addicted to
its office and employment from the love of use,
is held together, and in such case is in spiritual
delight, which is the delight of fidelity, sincerity,
and justice, and is withheld from the delight
of fraud and malice, also from the delight of
mere chit-chat and the gratification of appe-
tite, which also is the delight of idleness, and
idleness is the devil's pillow. Every one may
see that the Lord cannot have his abode in the
love of these latter, but that he can in the love
of the former.
5. That there are general uses, which also
are uses of charity. The proper and general
uses of charity are the uses of every one's
functions and administration, as was said above,


142
which in such case become goods of charity,
in which exists love to the Lord, or in which
this love is conjoined when man does them
from spiritual fidelity and sincerity, which have
place with those who love uses because they
are uses, and who believe that all good is from
the Lord. But besides the above uses, there
are also given other general ones, such as
faithfully loving a conjugial partner, giving
children a proper education, the prudent man-
agement of domestic concerns, just dealing with
servants and dependants; these works become
works of charity, when they are done from the
love of uses, and towards a conjugial partner,
when they are done from mutual and chaste
love ; those uses are the domestic uses which
are of charity. There are also other general
uses, as contributing the necessary and due
support to the ministry of the church, which
goods become uses of charity, so far as the
church is loved in a superior degree. Amongst
general uses also may be reckoned the con-
tributing towards the building and establishment
of orphan-houses, of edifices for the reception
of strangers, and colleges or places of public
exercise, with other things of a similar nature,
which uses in part are indifferent; to give aid
to the needy, to widows, to orphans, merely
because they are needy, widows, and orphans,
and to give to beggars, merely because they
are beggars, are uses of external charity, which


143
charity is called piety, but they are not uses of
internal charity, only so far as they are derived
from use itself and its love : for external cha-
rity without internal is not charity, the internal
being necessary to constitute it so ; for exter-
nal charity, derived from internal, acts pru-
dently, but external charity, without internal,
acts imprudently, and often unjustly.
6. That uses do not become uses of charity
with any one else but him who fights against
evils which are from hell: for the uses which
man does, so long as he is in hell, that is, so
long as the love, which makes his life, is there
and from thence, are not uses of charity, for
they have nothing in common with heaven, and
the Lord is not in them; the love of the life
of man is there and thence, so long as he has
not fought against the evils which are there and
thence; those evils are described and made
manifest in the decalogue, and will be seen in
its explication : those uses, which are done
either under a shew of charity, or under a shew
of piety, are described in the Word ; those
which are done under a shew of charity are
thus described in Matthew : “Many will say
to me in that day, Lord, Lord, have we not
prophesied by thy name, and by thy name cast
out dæmons, and in thy name done many vir-
tues ? but then will I confess to them, I know
you not, depart from me ye workers of iniqui-
ty,' vi. 22, 23; and they who have done them


144
under a shew of piety, are thus described in
Luke: Then shall ye begin to say, we have
eaten before thee, and have drunk, and thou
hast taught in our streets; but he shall say, I
say unto you, I know ye not whence ye are,
depart from me all you workers of iniquity,'
xiii. 26, 27; and they are also meant by the
five foolish virgins, who had no oil in their
lamps, to whom the bridegroom said at his
coming, I know you not,' Matt. xxv. 1 to
12. For so long as infernal and diabolical
evils are not removed by combat, man may do
uses, in which there is yet nothing of charity,
and consequently nothing of piety, for they are
interiorly defiled.
7. Inasmuch as they are contrary to love to
the Lord, and contrary to charity towards the
neighbour: for all uses, which in their essence
are uses of charity, are from the Lord, and
are done from him by men, and in such case
the Lord conjoins himself in use withi man, or
love to the Lord with charity towards the
neighbour. That no one can do any use ex-
cept from the Lord, he himself teaches in John:
“He who abideth in me and I in him, the same
bringeth forth much fruit, because without me
ye cannot do anything,' xv. 5: fruit is use.
That the uses which are done by man, who
has not fought, or does not fight, against the
evils which are from hell, are contrary to love
to the Lord, and contrary to charity towards


145
the neighbour, is, because the evils which lie
concealed inwardly in those uses, are contrary
to the Lord, thus contrary to love to him, and
hence contrary to the love of use, which is
charity : for hell and heaven cannot be together,
inasmuch as they are opposites, or one against
the other, wherefore they, who do such uses,
do not love the neighbour, that is, the com-
munity and public, the church, their country,
the society in which they live, a fellow-citizen,
a companion and brother, who, in the extend-
ed and limited sense are the neighbour. That
this is the case, has been made manifest to me
from very much experience. Such are those
uses within the man who does them, but out
of the man they are still uses, also excited by
the Lord with man, for the sake of good both
general and particular, but they are not done
from the Lord, wherefore those uses are not
recompensed in heaven, but are recompensed
or to be recompensed in the world..
8. That the uses, which have for the first
and last end a man's own proper good, are not
uses of charity. That the end regarded is the
all of the effect, or the all of use, and that the
Lord is that end, and that it is from the end
that use is the use of charity, was confirmed
above in this article ; when therefore man is
the end regarded, that is, his own proper good,
in this case he is the all of the effect, or the
all of use, whence his use becomes not use in
29


146
essence, but in appearance, in which there is
life from the body, but not any from the spirit.
Concerning wisdom and faith.-1. That
faith is nothing else than truth. The Christ-
ian world, when charity began to decay, grew
ignorant that charity and faith are one, conse-
quently that faith is not given where there is
no charity, and that charity is not given where
there is no faith; from this ignorance arose
blindness of such a sort, that they knew not
what charity is, or what faith is. They then
began to separate those two principles, not
only in thought, but also in doctrine, and there-
by to divide the Christian church, which in
itself is one, into several, and to distinguish
them according to the tenets of faith separate.
When charity and faith are separated with
man, it is then unknown what charity is, for
charity must give existence to faith, and faith
ought to teach this, and likewise charity to il-
lustrate it, and faith to see it; wherefore if
charity and faith be separated, neither the one
nor the other appertains to man, but both are
removed from him, just as when you take
away a candle, you take away also the light,
and there is darkness. This is the reason
why by faith is meant that which a man be-
lieves, and does not see, wherefore it is said
that this and that is to be believed, and scarce
any one says I do not see, but I believe, the
consequence of which is, that no one knows


147
whether what he believes be true or false ; thus
the blind leads the blind, and both fall into a
pit. That faith is nothing else than truth, is
indeed acknowledged when it is said that truth
is of faith, and that faith is of truth ; but if it
be asked whether this and that be truth, the
reply is, it is of faith, and no further inquiry
is made; thus with the eyes shut, and the un-
derstanding closed, every thing into which man
is born to believe, is accepted for a truth of
faith. Such blindness was never called faith
by the ancients, but they gave the name of
faith to that which, by any light in the thought,
they could acknowledge to be true ; hence it
is that in the Hebrew tongue truth and faith
are expressed by one term, which term is
Amen and Amuna.
2. That truth becomes truth when it is per-
ceived and loved; and that it is called faith
when it is known and thought. The defenders
of faith separate are willing to have credit
when they say, that spiritual things cannot be
comprehended by the human understanding,
because they transcend it, but still they do not
deny illustration ; the illustration which they
do not deny is here meant by perception, thus
by the assertion, that truth becomes truth,
when it is perceived and loved ; nevertheless
the love of truth gives to the truth perceived
to become truth, for it gives life; the reason
why that illustration is perception is, because


149
being willing to know whether it be true, and
if they are desirous of the reputation of learn-
ing, they confirm that principle by the Word,
and by reason; and such is the genius of
learning, which is self-conceit, that it can
confirm every thing that is false, even to make
it appear to itself and others to be true. Hence
come heresies, disagreements, and defences of
disagreeing tenets in the church; hence also
comes this difference, that they who are in the
love of truth are wise, and become spiritual,
but all others remain natural, and in things spi-
ritual are insane. The reason why truth is
called faith, when it is known and thought, is,
because truth perceived becomes afterwards a
thing of memory, which is believed ; hence
also it is evident that faith is nothing else than
truth.
3. That the truths of faith on one part re-
spect the Lord, on the other the neighbour.
All truths respect these three things, as their
universal objects, above them the Lord and
heaven, near them the world and neighbour,
and beneath them the devil and hell; and
truths are to teach man how he may be sepa-
rated from the devil and hell, and be conjoined
to the Lord and heaven, and this by a life in
the world in which he is, and by a life with the
neighbour with whom he is; by the latter and
the former life all separation and conjunction
is effected. Man, in order to be separated from
30


150
the devil and hell, and to be conjoined to the
Lord and heaven, ought to know what things
are evil and thence what things are false, be-
cause these things are the devil and hell, and
he ought to know what things are good with
the truths derived from them, because these
things are the Lord and heaven; the rea-
son why evils and falses are the devil and
hell, is, because they are thence derived, and
the reason why goods and truths are the Lord
and heaven, is, because they are thence de-
rived. Unless man be acquainted both with
the latter and the former, he does not see any
way of departure from hell, nor any way of
entrance into heaven ; truths must teach those
things, and the truths which teach are given to
man in the Word and from the Word ; and
whereas the way both to heaven and to hell is
from the world, and in the world is the life of
man, and with his neighbour there, therefore
that life is the way which truths teach ; if
therefore the life of man be according to the
truths of the Word, the way to hell and from
hell is closed, and the way to the Lord and
from the Lord is opened, and the life of man
becomes the life of the Lord with him ; this is
what is meant by the Lord's words in John,
I am the way, the truth and the life,' xiv. 6.
But on the other hand, if the life of man be
contrary to the truths of the Word, then the
way from heaven and to heaven is closed, and


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the way to hell and from hell is opened, and
the life of man is not life, but death. That the
life of the Lord with man is the life of charity
towards the neighbour, and that there is con-
junction in the love of uses, was said above in
treating of charity ; and whereas truths teach
this life, it is evident that, on one part, they
respect the Lord, and on the other the neigh-
bour.
4. That truths teach how the Lord is to be
approached, and afterwards how the Lord by
man does uses. How the Lord is approached
has been said elsewhere, and will be shewn at
large in the explanation of the decalogue ; but
how the Lord afterwards does uses with man,
shall now be shewn ; it is a known thing that
man cannot do any thing good from himself,
which in itself is good, but that he can from
the Lord, consequently he cannot do any use,
which in itself is use, for use is good; whence
it follows, that the Lord does every use which
is good by man. That the Lord wills that man
should do good as from himself, has been shewn
elsewhere; but how man is to do good as from
himself, the truths of the Word also teach, and
whereas truths teach it, it is evident that truths
are of science and of thought, and that goods
are of will and of deed, and that thus truths
become goods by willing and doing, for what
a man wills and does, this he calls good, and
what a man knows and thinks, this he calls
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truth, and that in deed, thus in good, there is
both willing, and thinking, and knowing ; their
complex therefore in what is ultimate is good,
this having in itself an external form from truths
in the thought, and an internal form from the
love in the will. .But how the Lord does uses,
which are goods, with man, has been also said
and shewn in the explication of the laws of his
divine providence.
5. That each is taught by truths spiritual,
moral and civil. It shall first be shewn what
truths spiritual, truths moral, and truths civil
are ; secondly, that the spiritual man is also
a moral and civil man ; thirdly, that what is
spiritual is in what is moral and civil; fourthly,
that if they be separated, there is no conjunction
with the Lord. 1. What truths spiritual, truths
moral, and truths civil are : Truths spiritual
are those which the Word teaches concerning
God, that he is one, the Creator of the universe;
that he is infinite, eternal, omnipotent, om-
niscient, omnipresent, provident; that the Lord
as to the human is his Son; that God the Creator
and he are one; that he is the Redeemer, the
Reformer, the Regenerator and Saviour; that
he is the Lord of heaven and earth; that he is
Divine Love and Divine Wisdom ; that he is
good itself and truth itself; that he is life itself;
that all of love, of charity and of good, likewise
all of wisdom, of faith and of truth, is from
im, and nothing from man; and hence that


153
no man has merit from any love, charity and
good, nor from any wisdom, faith and truth ;
that therefore he alone is to be adored ; so
further, that the holy Word is divine, and that
there is a life after death, that there is a heaven
and a hell, heaven for those who live well, and
hell for those who live ill ; with several things
besides relating to doctrine derived from the
Word, as concerning baptism and the holy
supper : these and siinilar things are properly
spiritual truths. But moral truths are those
which the Word teaches concerning the life of
man with his neighbour, which life is called
charity, the goods whereof, which are uses, in
general have reference to justice and equity,
to sincerity and rectitude, to chastity, to tem-
perance, to truth, to prudence and to benevo-
lence; to truths of moral life also appertain
things opposite, which destroy charity, and in
general have reference to injustice, want of
equity, to insincerity and fraud, to lascivious-
ness, to intemperance, to lying, to cunning, to
enmity, hatred and revenge, and to malevo-
lence. The reason why these latter are also
called truths of moral life is, because all things
which a man thinks, and confirms to be so,
whether they be evil or good, are to be refer-
red amongst truths, for he says that it is true,
that this is evil, and this is good: these are
moral truths. But civil truths are the civil
laws of kingdoms and of states, which in gen-


156
what is civil in the commandment teaches, that
murder ought not to be committed on the body
of a neighbour. From this example also it is
seen that the spiritual man, who is one that is
led of the Lord, is also a moral and civil man;
it is otherwise with him who is led of himself,
of whom we shall speak presently. 3. That
what is spiritual is in what is moral and civil.
This follows from what was said above, that
the Lord conjoins himself with man in the love
of uses, or in charity towards the neighbour;
what is spiritual is from the conjunction of the
Lord, what is moral is from charity, and what
is civil is from its exercise. A spiritual prin-
ciple must be in man to the intent that he may
be saved, and this principle is from the Lord,
not above or out of man, but within him; the
same principle may be in man's science only,
and thence in his thought and speech, but it
ought to be in his life; and his life consists in
willing and doing, wherefore when knowing
and thinking is also willing and doing, then
there is a spiritual principle in what is moral
and civil: if any one shall say, how can I will
and do? the answer is, fight against the evils
which are from hell, and you will both will and
do, not from yourself but from the Lord, for
when evils are removed, the Lord does all
things. 4. That if they be separated, there is
no conjunction with the Lord. This may be
seen from reason and from experience; from


158
knows and thinks it, was confirmed above; but
that truth becomes charity when man wills and
does it, shall now be confirmed. Truth is a
seed, which, viewed out of the earth, is merely
seed, but when it comes into the earth it becomes
a plant or tree, and puts on its own form, and
hence takes another name. Truth also is a
garment, which, out of man, is merely a piece
of cloth accommodated to the body, but when it
is put on, it becomes clothing in which there is
a man. The case is similar with truth and
charity; truth, whilst it is only known and
thought, is merely truth, and is called faith, but
when man wills and does it, it becomes charity,
just as seed becomes a plant or a tree, or as a
piece of cloth becomes clothing containing a
man. Science and the thought thence derived
are also two faculties distinct from will, and con-
sequently from deed, and likewise they are ca-
pable of being separated; for man may know and
think many things, which he does not will, and
consequently does not do; but when separated
they do not constitute the life of man, whereas
when conjoined, they do constitute it: the
case is similar with faith and charity. These
observations may be still further illustrated by
comparisons: light and heat in the world are
two distinct things, which may be both separat-
ed and conjoined; they are separated also in
the time of winter, and they are conjoined in
the time of summer; but when separated they


159
do not give birth to vegetable life, that is they
do not produce any thing, whereas when con-
joined they do give birth and produce. Again,
the lungs and the heart in man are two distinct
things, whose motions may be both separated
and conjoined; they are separated in swoons
and suffocations, but when separated they do
not constitute the life of the body of man,
whereas when conjoined they do constitute it.
The case is siinilar with science and the thought
of man thence derived, to which faith has rela-
tion, and with will and deed, to which charity has
relation : the lungs also correspond to thought,
and to the faith thence derived, and the same is
the correspondence of light; and the heart cor-
responds to the will and to the charity thence
derived, in like manner heat. From these in-
stances it may be seen, that in faith separate
from charity there is no more of life, than in
knowing and thinking separate from willing and
doing; the life, which in such case is in faith,
consists solely in this, that the man is willing to
think, and makes himself speak, thus believe.
7. Wherefore when the Divine Love of the
· Lord exists with man in charity, which is willing
and doing truths, the Divine Wisdom of the
Lord exists with man in faith, which is knowing
and thinking truths. . What the Divine Love
of the Lord is, and what his Divine Wisdom has
been said above; we have also treated on cha-
rity and faith, and on the conjunction of the


160
Lord in the love of uses, which is charity with
man; we shall now therefore proceed to treat
on the conjunction of the Lord with the faith
- appertaining to man. The Lord conjoins him-
self with man in charity, and from charity in
faith, but not in faith and from faith in charity;
the reason is, because the conjunction of the
Lord with man is in his will's love, which makes
his life, thus in charity, which makes his spirit-
ual life ; from this love the Lord vivifies the
truths of thought, which are called the truths
of faith, and conjoins them to life. The first
truths appertaining to man, which are called
faith, are not yet alive, for they are merely of
the memory and thence of the thought and
speech, adjoined to his natural love, which im-
bibes them from its desire of knowing, and
excites them, so that he can either think or
speak them, from its desire of securing the
glory resulting from science or erudition; but
those truths are then first vivified when man is
regenerating, which is effected by a life ac-
cording to thern, which life is charity : on this
occasion the spiritual mind of man is opened,
in which is effected conjunction of the Lord
with man, and hence the truths of infancy, of
childhood and of his early youth are vivified :
conjunction in such case is effected of the Di-
vine Love and Wisdom with the charity ap-
pertaining to man, and of the Divine Wisdom
and of the Divine Love in the faith appertaining


101
to him, causing charity and faith to be one with
man, as the Divine Love and Divine Wisdom
in the Lord are one. But more will be said
on this subject in the explication of the deca-
logue.
3. That the conjunction of charity and faith
is reciprocal, was explained above, where the
reciprocal conjunction of love and wisdom was
treated of, and it was illustrated by its corres-
pondence with the reciprocal conjunction of
the heart and lungs.
XII. That the Lord by his Divine Love and
his Divine Wisdom animates all things in hea-
ven, and all things in the world, even to their
ultimates, causing some to live, and some to be
and exist. The eye sees the universe, and the
mind thinks about it, first that it was created,
and afterwards by whom it was created ; the
mind which thinks from the eye, thinks that it
was created by nature, but the mind which
does not think from the eye, thinks that it was
created of God; but the mind, which goes a
middle way, thinks that it is from a being, of
whom it has no idea, for it perceives that some-
thing cannot come out of nothing; this latter
mind however falls into nature, because in re-
lation to what is infinite it has an idea of space,
and in relation to what is eternal an idea of
time, and such persons are interior natural
men ; they again, who think simply of nature
as a creator, are external natural men; but they
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162
who simply think of God, that he is the creator
of the universe, are exterior spiritual men ;
whilst they, who think wisely of God from re-
ligion, that he is the creator of the universe,
are interior spiritual men; the latter and the
former however think from the Lord. To the
intent now that it may be perceived, and thereby
known, that all things were created of God,
who is the Lord from eternity, Divine Love
itself and Divine Wisdom itself, thus life itself,
it is expedient to proceed distinctly in the dis-
cussion, which shall be done in the following
order: 1. that the Lord is the sun in the an-
gelic heaven: 2. that froin that sun is the origin
of all things: 3. that from that sun the pre-
sence of the Lord is every where : 4. that all
things which are created are created to com-
pliance with life itself, which life is the Lord :
5. that souls of life, and living souls, and veg-
etative souls, from the life which is from the
Lord, are animated by uses and according to
uses.
1. That the Lord is the sun in the angelic
heaven, has been heretofore unknown, because
it was unknown that there is a spiritual world
distinct from the natural world, and that the
former is above the latter, and that they have
nothing common between them, but as what is
prior and what is posterior, and as cause and
effect; hence the nature of what is spiritual
was unknown, and moreover that in that world


163
are angels and spirits, and that both the latter
and the former are men, in all similitude with
men in the world, with this only difference,
that they are spiritual and men natural ; like-
wise that all things in that world are from a
spiritual origin alone, and that all things in this
world are from an origin both spiritual and na-
tural. And because these things have been
unknown, it was also unknown, that angels and
spirits have another light and another heat
differing from those of men, and that light and
heat in the spiritual world derive their essence
from the sun there, as light and heat in the.
natural world derive their essence from our
sun; consequently that the essence of light
and heat from the former sun is spiritual, and
that the essence of light and heat from our sun
is natural, to which however a spiritual princi-
ple from their sun is adjoined, which with man
illustrates bis understanding when what is na-
tural illustrates his eye. From the latter and
the former considerations it is evident, that the
sun of the spiritual world, in its essence, is that
from which everything spiritual derives its
birth, and that the sun of the natural world, in
its essence, is that from which every thing na-
tural derives its birth. What is spiritual can-
not derive essence from any other source than
from the Divine Love and from the Divine
Wisdom, for to love and to be wise is spiritual ;
but what is natural cannot derive its essence


166
the world, in which is fire, and which is from
fire, which is not life, is that by means of which
were created those things only, which are below
wherefore to acknowledge nature, which in
itself is dead, is to adore the fire which is in
the sun of the world, and they who do this are
dead; but to acknowledge a creating life is to
adore God, who is in the sun of heaven, and
they who do this are alive; they are called
dead men who are in hell, but they are called
living men who are in heaven.
3. That from that sun the presence of the
Lord is every where. That the Lord has
omnipresence, is known in the church from the
Word, and what bis omnipresence is, and of
what quality, has been said above; it is now
to be shewn in what manner it may be com-
prehended : it may be comprehended from the
correspondence of the sun of the world with
the sun of heaven, and hence of nature with
life, which correspondence serves also for com-
parison. Every one knows that the sun of
the world is every where in its own world, and
that its presence exists by light and by heat,
which presence is such that, although it is dis-
tant, it is as it were in them; the difference is,
that the heat which it emits is fire in its origin,
and the light which it also emits is the flame
thence derived in its origin, and that all things,
wwhich have been created by that sun, are re-


167
cipients of it, more and less perfect according
to forms and distances; hence it is that all
things or the natural world grow (or increase)
according to the presence of their sun, and
decrease according to its absence; they grow
(or increase) as heat makes one with its light,
they decrease as heat does not make one with
its light. This sun however thus operates into
those things which are beneath it, which are
called natural, but does not at all operate into
those things which are above it, and are called
spiritual ; for to operate into inferior things is
according to order, since this is to operate into
those things which are from it; but to operate
into superior things, or to operate into those
things from which they are, is contrary to or-
der; the suu of heaven is that from which the
sun of the world derives its origin, and spiritual
things are those from which natural things de-
rive their origin. Froin this comparison, the
presence of the Lord, by virtue of the sun,
may in some measure be seen. But the pre-
sence of the sun of heaven is universal, not
only in the spiritual world where angels and
spirits are, but also in the natural world where
men are, for men receive the love of their will
and the wisdom of their understanding from
no other source ; moreover without that sun
no animal would live, neither would any vege-
table exist, on which subject see what was said
and illustrated above. The presence of this


169
tions make days and nights, and according to
progressions round the sun, which also make
springs, summers, autumns, and winters. From
these considerations the correspondence of the
natural things of the world with the spiritual
things of heaven is manifest. The presence
of the sun of heaven also in the natural world
may in some measure be illustrated by the
presence of understanding and will in the body
of man; for what the understanding thinks
there, this the mouth instantly speaks, and what
the will intends, this the body instantly effects;
for the mind of man is his spiritual world, and
his body is his natural world ; hence it is that
man was called by the ancients a microcosm.
From these considerations, well understood, a
wise man may see and perceive divine opera-
tion and spiritual influx in the objects of na-
ture, whether in the case of a tree with its
fruit, or of a plant with its seed, or of a worm
with a moth and butterfly produced from it,
or of a bee with its honey and wax, or of any
other animal ; and he may also discover the
insanity of those, who in such things see and
perceive nothing but nature.
4. That all things, which are created, are
created to compliance with life itself, which is
the Lord. It may be expedient first to say
something concerning life, and afterwards con-
cerning the creation of all things to compliance
with life.: life is love and wisdom, for in pro-
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175
spire as men; that from heat they may receive
love, also that they may have sensation, and
likewise that according to correspondence their
heart may beat, for the angels enjoy pulsation
of the heart like men : those spiritual atmos-
spheres are increased in density by discrete
degrees, treated of above, even to the angels
of the lowest heaven, to whom they thus be-
come accommodated ; hence it is that the an-
gels of the highest heaven live as in a pure
aura, the angels of the iniddle heaven as in
æther, and the angels of the lowest heaven as
in air ; beneath these atmospheres in each
heaven are the earths in which they dwell,
where they have their palaces and houses, also
paradisiacal gardens, besides cultivated grounds,
shrubberies and green fields, which exist anew
every morning, singular the things thereof ac-
cording to the reception of love and wisdom
from the Lord with the angels. All these
things are from a spiritual origin, and none of
thein from a natural one ; a spiritual origin is
life from the Lord. To correspondence with
these things are created whatsoever things
appear in the natural world, where on this ac-
count similar things exist, with this difference,
that these latter things in like manner are from
a spiritual origin, but at the same time from á
natural origin ; a natural origin is added, that
they may be at the same time material and
fixed, with a view to the end of the procreation