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 ANGELIC WISDOM CONCERNING THE 
 DIVINE LOVE AND THE DIVINE WISDOM
 
 ANGELIC WISDOM 
 
 CONCERNING 
 
 THE DIVINE LOVE 
 
 AND CONCERNING 
 
 THE DIVINE WISDOM 
 
 TRANSLATED FROM THE LATIN 
 
 EMANUEL SWEDENBORG 
 
 SWEDENBORG SOCIETY, BRITISH AND FOREIGN 
 
 (instituted i8io) 
 36 BLOOMSBURY STREET, LONDON 
 1883
 
 V 
 
 P K E F A 1^ O K Y NOT E. 
 
 The present Trauslatiou is based upon the recommendations of 
 The Revision Committee of the Swedenborg Society ; and 
 it is believed that in technical resj^ects those recommendations 
 have been tally carried out. In addition to this, lidelicy to the 
 matter and manner of Swedenborg has governed the translation. 
 More remains to be done in the same direction even with this 
 small work. There are phrases which are still to be solved into 
 English idioms by the painstaking translators of the future. 
 But at present it has not seemed advisable to put idiomatic 
 English in the hrst place, and Swedenborg's forms of speech in 
 the second. There is temptation to do so. But v, henever the 
 process has been attempted, the immediate result has shown 
 that some pregnant meaning has escaped in the altered phrase. 
 
 Swedenborg is ever clear and definite, and employs unusual 
 forms of speech only for unusual purposes. To convert these 
 I'orms into current Eng^lish would void their intrinsic meaningf. 
 A great part of the present work is of this unusual significance ; 
 being an expression of hitherto unknown spiritual things in the 
 imperfect vehicle of natural language ; and therefore, to corres- 
 pond to the occasion, the phraseology is unusual. The Latin 
 however is always felicitous and express, and the attempt has 
 been made to emulate it in this respect, and yet to carry it 
 over into an English as idiomatic as possible. 
 
 The apparent repetitions of Swedenborg are inevitable sub- 
 jects of a translator's thought. There is a temptation to 
 
 LlBRAKf
 
 VI PREFATORY NOTE. 
 
 abbreviate these, and to leave some of them out. But the work 
 would lose in importance, and not gain in currency, by such 
 elimination. The iterations are a necessity and power of the 
 author. He is a heaven-enlightened teacher. He goes over 
 the new and old lesson again and again to those who will hear 
 him. It is not an easy lesson to learn, though the reader may 
 think he takes it in at once. For it is impossible to exhaust its 
 significance. And each time it is repeated, some seed of it 
 may germinate, or some willing and affectionate part of the 
 mind may be opened to living perception in place of a literal 
 acquiescence. 
 
 In the present work, however, the reader may bear in mind, 
 that the propositions from beginning to end stand in a sequence 
 in the Divine order, and are put demonstratively so as to 
 depend upon each other. Hence as in mathematical series 
 there is constant reference to former propositions, which are the 
 quarry out of which the later propositions are built. The 
 re-occurrence of principles, their constant statement in such 
 case, is not repetition, but the required food of demonstration. 
 There is no sameness in it, for the truth comes back on each 
 occasion with a distinct purpose to be built into a new and 
 extending spiritual edifice. 
 
 It is difficult to speak of language alone in introducing to 
 some new readers, and to many old ones, so important a work of 
 the Lord's New Church as the Angelic Wisdom concerning 
 THE Divine Love and concerning the Divine Wisdom of 
 Swedcnborg, Yet it can be said that Swedenborg as a mere 
 writer, taken on his own ground of use and purpose, is unsur- 
 passed in literature. Unimpaired in his simple statements lie 
 powers of righteousness for the regeneration of men^ and 
 sublimities of spiritual revelation for opening the understanding. 
 The measured tread of the Writings, unheard by the world, and 
 perhaps only noticed by some readers as a mannerism, is the 
 march and discipline of the very truths of heaven. No writer
 
 PREFATORY NOTE. Vii 
 
 is so suggestive and edifying for those who can enter into the 
 affection of his works ; and no writer is so distasteful for those 
 who are averse to spiritual things. Each attitude of the will 
 and understanding is implied in the other. 
 
 The progressive adequate translation of Swedenborg's woiks 
 is a colossal undertaking, to be executed piece b}^ piece in the 
 two countries where the English language prevails. Experience 
 shows that those works will repay any amount of capacity and 
 labour that is bestowed upon their rendering. It is a high 
 task, a task of great privilege, to contribute to usher them 
 gradually into our mother tongue. May the Lord fill them 
 with their own meaning for many minds in England and her 
 Dependencies, and in America. 
 
 J. J. GARTH WILKINSON. 
 RUDOLPH L. TAFEL. 
 
 October 4, 1883,
 
 CONTENTS. 
 
 PART L 
 
 No. 
 Lovii is the Life of iMau . . . . . . .1 
 
 God alone, conset|uently the Lord, is very Love, bjcausc He is very 
 
 Life ; and angels and men are recipients of life ... 4 
 
 The Divine is not in space ...... 7 
 
 God is Very Man . . . > . . . .11 
 
 Esse and Existere in God Man are distinctly one ... 14 
 
 In God Man intinite things are distinctly one .... 17 
 
 There is one God Man from Whom all things are ... 23 
 
 The Divine Essence itself is Love and Wisdom . . .28 
 
 The Divine Love is of the Divine Wisdom, and the Divine Wisdom is 
 
 of the Divine Love . . . . . , . lU 
 
 The Divine Love and the Divine Wisdom is substance and it is form . 40 
 
 The Divine Love and the Di\ine Wisdom are Suljstance and Form in 
 
 itself, thus Very Reality and the One Only E,eality . . 44 
 
 The Divine Love and the Divine Vv^isdom cannot otherwise than be and 
 
 exist in others created by itself ..... 47 
 
 All things in the universe have been created by the Divine Love and 
 
 the Divine Wisdom of God Man ..... 52 
 
 All things in the created univei'se are recipients ui the Divine Love 
 
 and the Divine Wisdom of God Man .... 55 
 
 All things which are created in a certain imago have relation to man . 61 
 
 The uses of all things which are created ascend liy degrees from the 
 last things to man, and by man to God the Creator, from \V"hom 
 
 they are ........ 65 
 
 The Divine fillts all tlie spaces of the universe apart from space . 69 
 
 The Divine is in all time apart from time .... 73 
 
 The Divine is tlie same in the t^reatest thiny;s and in t!ic least tilings . 77 
 
 PART II. 
 
 The Divine Love and the Divine Wisdom appear in the spiritual world 
 
 as a siiu ........ S3 
 
 Heat and light proceeds from the sun which exists from the Divine 
 
 Love and the Divine Wisdom ..... tiU
 
 CONTENTS. 
 
 No. 
 
 That sun is not God, but it is the proceeding from the Divine Love and 
 the Divine Wisdom of God 5lan ; the same is the case with the 
 heat and light from that sun ..... 93 
 
 Spiritual heat and light, because they proceed from the Lord as a sun, 
 
 make one, as His Divine Love and Divine Wisdom make one . 99 
 
 The sun of the spiritual world appears in a middle altitude, distant 
 
 from the angels, as the sun of the world appears distant from men 103 
 
 The distance between the sun and between the angels in the spiritual 
 world is an appearance according to the reception of the Divine 
 Love and the Divine Wisdom by them . . . .108 
 
 The Angels are in the Lord, and the Lord in them ; and because the 
 
 Angels are recipients, the Lord alone is heaven . . .113 
 
 In the spiritual world the east is wliere the Lord appears as a sun, and 
 
 the remaining quarters i-esult accordingly . . . .119 
 
 Tlie quarters in the spiritual world arc not from the Lord as a sun, but 
 
 they are from the angels according to reception . . . r2-i 
 
 The Angels constantly turn their faces to the Lord as a sun,, and thus 
 have the south to the right, the north to the left, and the west at 
 the back ........ 1-29 
 
 All the Interiors both of the miml and the body of angels are tui'ned to 
 
 the Lord as a sun . . . . . . .135 
 
 Every spirit, v.hatever his quality, turns in like manner to his ruling 
 
 love ... "^ ..... 140 
 
 The Divine Love and the Divine Wisdom which proceed from the Lord 
 as a sun, and make heat and light in heaven, is the proceeding 
 Divine, which is the Holy Spirit . . . . .146 
 
 The Lord created the universe and all things belonging to it by means 
 of the sun which is the first Proceeding of the Divine Love and tlie 
 Divine Wisdom ....... 151 
 
 The sun of the natural woild is pure fiie, and hence dead, and nature 
 
 because it derives origin from that sun, is dead . . . 157 
 
 Without two suns, the one living and the other dead, there can be no 
 
 creation ........ 163 
 
 The end of creation exists in ultiniates, which end is, that all things 
 
 may return to the Ci'eator, and that there may be conjimction . 107 
 
 PART in. 
 
 in the spiritual \\ orld there are atmospheres, waters and earths, as in 
 the natural world ; but the former arc spiritual, whereas the latter 
 are natural . . . . . . . .173 
 
 There are degrees of love and wisdom, and hence degi'ees of heat and 
 
 liglit, also degrees of atmospheres. ..... 179 
 
 Degrees are of twofold kind, degrees of altitiide and degrees of latitude 184 
 
 The degn^es of altitude are homogeneous, and one is from the other in 
 
 series, like end, cause, and etiect . . . . .189 
 
 The first degree is all in all things of the following degrees . . 195 
 
 All perfections increase and ascend with degrees and accoi'ding to them li;9
 
 CONTENTS. XI 
 
 No. 
 In successive oi-der the fii'st degree makes the highest, and the third 
 the lowest ; but in simultaneous order the first degree makes the 
 innermost, and the third the outermost .... 205 
 
 The ultimate degree is the complex, continent and basis of the prior 
 
 degrees ........ 209 
 
 The degrees of altitude are in fiilness and in po'.vcr in their ultimate 
 
 degree ........ 217 
 
 There arc degrees of both kinds in the greatest and in the least of all 
 
 things that are created ...... 222 
 
 There are three infinite and uncreated degrees of altitude in the Lord, 
 
 and there are three finite and created degrees in man . . 230 
 
 These three degrees of altitude ai'e in every man by birth, and they can 
 be opened successively, and as they are opened, the num is in the 
 Lord, and the Lord in the man . • . . . 2;3b' 
 
 Spiritual liglit flows in with man through the three degrees, but not 
 spiritual heat, excepting in so far as the man shuns evils as sins, 
 and looks to the Lord ...... 24-2 
 
 If the higher degree, which is the spiritual, is not opened with man, lie 
 
 becomes natural and sensual ..... 248 
 
 I. What the natiiral man is, and what the spiiitual man . 2.") I 
 
 IL The character of the natural man with wliom the ri[iii-itual 
 
 degree is opened ...... 252 
 
 III. The character of the natural man with whom the spiritual 
 
 degree is not opened, but still not closed . . . 2.j'> 
 
 ly. The character of the natural man with whom the spiritual 
 
 degree is entirely closed ..... 214 
 
 V. The nature of tlie distinction between the life of a merely 
 
 natural man and tlie life of a beast .... 255 
 
 Tiie natural Degree of the human mind, considered in itself, is cou- 
 tinnous, l:)ut by correspondence with the two higher degrees, while 
 it is elevated, it appears as if it were discrete . . . 250 
 
 Because the natural miiul is the covering and continent of the higher 
 degrees of the hunuxn mind, it is reactive ; and if the higher degrees 
 are not opened, it acts against tiiem, but if they are opened, it acts 
 with them ........ 2G0 
 
 The origin of evil is from the abuse of the faculties which aie the 
 
 proper faculties of man, namely, rationality and liberty . . 204 
 
 I. A bad man enjoys these two faculties equally with a good 
 
 man ........ 200 
 
 II. A bad man abuses these faculties to continn evils and falsities 
 
 and a good man uses them to confirm goods and truths . 207 
 
 III. Evils and falsities confirmed with man are permanent, and 
 
 come to be of his love and life .... 20S 
 
 IV. Those things which have come to be of the love and thereby 
 
 of the life are engendered in the offspring . . . 209 
 
 V. All evils and their falsities, both the ingenerate and the super- 
 induced, reside in the natural mind .... 270 
 
 Evils and falsities are in all opposition against goods and trutlis, 
 because evils and falsities are diabolical and infernal, and goods 
 and truths are divine and heavenly .... 271
 
 xu CUNTKNTH. 
 
 No. 
 I. The uatixral luiiul which is in evils and thereby in falsities, is 
 
 a form and image of hell ..... 273 
 
 II. The natural mind which is a form or image of hell, descends 
 
 through three degrees ...... 2/4 
 
 III. The three degrees of the natural mind which is a form 
 
 and image of hell, are opposite to the three degrees of 
 
 the spiritual mind which is a form and image of heaven . 27o 
 
 IV. The natural mind which is a hell, is in all opposition against 
 
 the spiritual mind which is a heaven .... 276 
 
 All things w-hich are of the three degrees of the natural mind are 
 
 included in the works which are done by the acts of the body . 277 
 
 PART IV. 
 
 The Lord from Eternity, who is Jehovah, created the universe and all 
 
 things thereof from Himself, and not from nothing . . 282 
 
 The Lord from Eternity, that is, Jehovah, could not have created the 
 
 universe and all things thereof unless he w^ere a man . . 285 
 
 The Lord from Eternity, that is, Jehovah, produced from Himself the 
 sun of the spiritual world, and out of it created the universe, and 
 all things of it . . . . . . . 290 
 
 There are three things in the Lord whicii are riie Lord, the Divine of 
 Love, the Divine of Wisdom, and the Divine of Use ; and these 
 three are presenteil in appearance outside the sun of the spiritual 
 world, the Divine of Love by lieat, the Divine of Wisdom by light, 
 and the Divine of Use by atmosphere, wliich is the continent . 296 
 
 The Atmosplieres, which are three in both worlds, the spiritual and 
 the natural, in their ultimates cease into substances and matters of 
 the nature of those in eartlis ..... 302 
 
 In the substances and matters of which earths consist, there is nothing 
 
 of the Divine in itself, but still they ai'e from the Divine in itself 305 
 
 All uses, as ends of creation, are in forms, and they get forms from 
 
 substances and matters such as exist in earths . . . 307 
 
 I. In earths there is an effort to produce uses in foruis, or forms 
 
 of uses ......... 310 
 
 11. In all forms of u.ses tliere is a certain image of creation . 313 
 
 111. In all forms of uses there is a certain image of man . . 317 
 
 I\ . in all forms of uses there is a certain image of the hihiiite 
 
 and the Eternal . . . . . .318 
 
 All tilings of the created universe viev.ed from r,sc':> ri.>:ci;ible man in 
 
 an image ; and tills testifies that God is a Man . . . 319 
 
 All things which are created by the Lord are uses ; and they are uses 
 in that order, degree and respect in which tliey are rel;i,ted to man, 
 and thro'igh man to the Lord, their Origin .... 327 
 
 Uses for sustaining the Body . . . . .331 
 
 Uses for perfecting the Rational ..... 332 
 
 Uses for receiving the Spiritual from the Lord . 333
 
 CONTENTS. xiu 
 
 Evil uses liave not V^eeii created bv the Lord, but originated together 
 
 with hell . . . " . . . . .336 
 
 I. What is meant by evil uses on the eartli . . . 338 
 
 II. All the things that are evil uses are in iiell. ntul all the things 
 
 that are good uses are in lieavcn .... 339 
 
 III. There is continuous influx from the spiritual Morld into the 
 
 natural ....... 340 
 
 IV. Influx out of hell o)ierates those things that are evil uses in 
 
 places v/here there ai'e things that correspond . . 341 
 
 V. Tlie spiritual ultimate separ;ite<l from its liigher [degree] 
 
 produces this result ...... 34o 
 
 VI. Tliere are two forms on which the operation by influx takes 
 
 place, the vegetable form and the animal form . . 346 
 
 VII. jjoth these forms with existence receive the means of propa- 
 gation ........ 347 
 
 The visible things in the created universe testify, that natui'e has pro- 
 duced nothing, and does produce nothing, but that the Divine out 
 of itself, and through the spiritual world, produces all things . 349 
 
 PA TIT V. 
 
 Two receptacles and habitations for Himself, which are called the Will 
 and the Understanding, have been created and formed liy the 
 Lord \\ ith man ; the Will for His |)ivine Love, and the Undei-- 
 slanding for Hi.s Divine Wisdom ..... 3.^8 
 
 Tiie will and the understanding, M'hich are the receptacles of love ami 
 wi.^dom, are in the l)iains, in the whole and in every part of them, 
 and tlierefore in tlic liody, in the wliolo and in every part of it . 362 
 
 I. Love and wisdom, and therefore the will nitd tlic understand- 
 
 ing, make the \ery life of man .... 363 
 
 II. The life of man is in the brains in principles, and in the body 
 
 in principiates ....... 36,') 
 
 III. vSnch as the life is in principles, such it is in (lie Avhole ami 
 
 in every part of it . . . . . 366 
 
 IV. The life through these principles is in tlie wlinle from every 
 
 part, and in every part from the whole . 367 
 
 V. Such as the love is, sucli is the A\isdom, and therefore such is 
 
 tlie man ....... 36S 
 
 There is a correspondence of the Mill with the heart, and of tlu- under- 
 standing with the lungs . . .371 
 
 I. All things of the miml are refeiiible to the will and the 
 understanding, and nil things of the body to the heai't and 
 the lungs ....... 372 
 
 II. 'i'liere is a correspondence of the will and the understaiuling 
 
 with the heart and the lungs, and therefore a correspondence 
 
 of all things of the mind with all things of the body 374 
 
 III. The will cori-esponds to the heart .... 378 
 
 IV. The understanding corresponds to the lungs . . , 382 
 
 \.
 
 XIV CONTENTS. 
 
 No. 
 
 V. Many arcana concerning the At'ill and the understanding, and 
 also concerning love and wisdom, may be discovered through 
 this correspondence ...... 385 
 
 VI. The mind of man is his spirit, and the spirit is a man, and 
 
 the body is the external through which the mind or spirit 
 
 feels and acts in its world ..... 386 
 
 VII. The conjunction of the spirit of man with the body is through 
 the correspondence of his will and understanding with his 
 heart and lungs, and disjunction bj^ non-correspondence . 390 
 
 All the things which can be known of the will and the understanding, 
 or of love and wisdom, thus which can be known of the soul of man, 
 may be known from the correspondence of the heart with the will 
 and of the understanding witli the lungs .... 394 
 
 I. The love or will is the very life of man . . . 399 
 
 II. The love or will presses on continurJly into the human form, 
 
 and into all the things which are of the human form . 400 
 
 III. The lo-N'e or will is not able to do anything through its 
 
 human form aijart from marriage with the wisdom or 
 understanding ...... 40i 
 
 IV. The love or will pi"epai'es a house or bri<lal bed for the 
 
 future wife, m liicii is the wisdom or understanding . 402 
 
 V. The love or will also prepares all the things in its human 
 foi'm, that it may be able to act conjointly with the 
 wisdom or understanding ..... 403 
 
 VI. After the nuptials, the first conjunction is through the 
 affection of knowing, from which springs the affection of 
 truth ....... 404 
 
 VII. The second conjunction is through the affection of under- 
 
 standing, from which springs the perception of truth . 404 
 
 VIII. The third conjunction is through the affection of seeing the 
 
 trutli out of which thought arises .... 404 
 
 IX. Through these three conjunctions the love or will is in its 
 
 sensitive life and in its active life .... 400 
 
 X. The love or will introduces the wisdom or understanding 
 
 into all the things of its house .... 408 
 
 XI, The love or will does nothing excepting in conjunction 
 
 with the M'isdom or understanding . . . 409 
 
 XTT. The love or will conjoins itself to the wisdom or imder- 
 standing, and brings it to pass tliat the wisdom or under- 
 staiuling is reciprocally conjoined . . . .410 
 
 XIII. The Wisdom or understanding, out of tlie potency given 
 
 to it l)y the love or will, is able to be elevated, and to 
 receive those things which are of light from heaven, and 
 to perceive them . . . . . .413 
 
 XIV. The love or will in like manner is able to be elevated and 
 
 to receive those things which are of heat from heaven, if 
 
 it loves wisdom, its spouse, in that degree . . 414 
 
 XV. Otherwise the love or will drags back the wisdom or under- 
 standing from its elevation, to act in u:iison with it . 416 
 
 XVI. The love or will is purified by wisdom in tlie understanding 
 
 if they arc elevated together .... 419 
 
 )
 
 CONTENTS. XV 
 
 I No. 
 XVII. The love or will is defiled in the understanding, and by it, 
 
 if they are not elevated together .... 421 
 XVIII. The love purified by the wisdom in the understanding 
 
 becomes spiritual and celestial .... 422 
 
 XIX. The love defiled in the understanding and by it becomes 
 
 naturrJ, sensual and corporeal .... 424 
 
 XX. The faculty of understanding which is called rationality, 
 and the faculty of acting which is called liberty, still 
 remain ....... 425 
 
 XXI. Spiritual and celestial love is love towards the neighbour 
 and love to the Lord ; and natural and sensual love is the 
 love of the world and the love of self . . . 426 
 
 XXII. The case is similar with chai'ity and faith, and with their 
 conjunctions, as it is with the will and the understand- 
 ing, and with their conjunction .... 427 
 
 The initiament of man as it is by conception .... 432
 
 ANGELIC WISDOM CONCEENING THE 
 DIVINE LOVE. 
 
 PART I. 
 
 1. Love is the life of man. Man knows that there is such 
 a thing as love, but does not know '(vhat love is. He knows that 
 there is such a thing as love from common conversation, as from 
 expressions like these : such a person loves me, a king loves his 
 subjects, and the subjects love the king, a husband loves his 
 wife, and a mother her children, and conversely ; further, such 
 and such a person loves his country, his fellow-citizens, his 
 neighbour; and likewise speaking of things abstractedly from 
 person, as when it is said a person loves this or that thing. 
 Nevertheless, although love is such a universal expression in 
 every-day conversation, scarcely any one kncrsvs what love is. 
 In meditating on the subject, on account of not being able to 
 form to himself any idea of thought respecting it, a person says 
 either that it is not anything, or that it is merely something 
 flowing in from sight, hearing, touch, and social intercourse, and 
 in this manner affecting. He is altogether ignorant of the fact 
 that love is his very life ; not only the general life of his whole 
 body, and the general life of all his thoughts, but also the life of 
 all the singulars thereof A wise man is able to perceive this 
 from queries like these : If you remove the atFection belonging 
 to love, are you then able to think anything, and are you able 
 to do anything ? Do not thought, speech, and action grow cold 
 in proportion as the affection belonging to love grows cold ? And 
 do they not grow warm in proportion as the affection belonging 
 to love grows warm ? The wise man, however, perceives this,
 
 2 ANGELIC WISDOM CONCERNING 
 
 not from the knowledge that love is the life of man, but from 
 his experience that these things happen so. 
 
 2. No one knows what the life of man is, unless he knows that 
 it is love. If this is not known, one person may believe that a 
 man's life consists merely in perceiving with the senses and in 
 acting, and another that it consists in thinking; when yet 
 thought is the first effect of life, aud sensation and action are 
 the second effects of life. Thought is here said to be the first 
 effect of life, yet there is thought which is interior, and again 
 interior ; and thought which is exterior, and asfain exterior. 
 Inmost thought, which is the perception of ends, is actually 
 the first effect of life. But of these things hereafter, when 
 the degrees of life are considered. 
 
 3. Some idea of love, as being the life of man, may be obtained 
 from the heat of the sun in the world. It is well known that this 
 heat is a kind of common life to all the vegetations of the earth. 
 For when this heat arises, as is the case in spring time, plants 
 of every kind spring from the soil ; they deck themselves with 
 leaves, afterwards with blossoms, and at last with fruits, and thus 
 live in a certain sense. But when the heat retires, as is the case 
 in the time of autumn and winter, the plants are stripped of 
 these signs of their life, and they wither. The case of love 
 with man is like this ; for heat and love mutually correspond 
 to each other ; wherefore also love is warm. 
 
 4. God alone, consequently the Lord, is very Love, 
 BECAUSE He is very Life; and angels and men are re- 
 cipients OF life. In the treatises on " Divine Providence " 
 and on " Life " this will be abundantly illustrated ; here we shall 
 only state that the Lord who is the God of the universe, is 
 uncreate and infinite, whereas man and angel are created and 
 finite. The Lord also, because he is uncreate and infinite, is very 
 Esse which is called Jehovah, and He is Very Life or Life in itself 
 No man can be created immediately from the Uncreate, the 
 Infinite, from very Esse and very Life, because the Divine is one 
 and indivisible; but man must be created from created and finited
 
 THE DIVINE LOVE. 3 
 
 things which have been so formed that the Divine can be in 
 them. Since men and angels are such, they are recipients of life. 
 If any man therefore allows himself to be so far led astray in 
 thought as to believe that he is not a recipient of life, but life, 
 he cannot be withheld from the thought that he is God. The fact 
 that a man does feel as if he were life, and thence believes that 
 he is, arises from fallacy ; for the principal cause is not per- 
 ceived otherwise in the instrumental cause than as one with it. 
 That the Lord is life in Himself, He Himself teaches in John, 
 " As the Father hath life in Himself, so also hath He given to 
 the Son to have life in Himself" (v. 26). He declares also that 
 he is "Life itself" (John xi. 25; xiv. 6). Now since life and 
 love are one, as appears from what has been said above, nos. 1, 
 2, it follows that the Lord because He is life itself, is love itself 
 5. But in order that this may strike the understanding, be it 
 known absolutely, that the Lord, because He is love in its own 
 very essence, that is. Divine love, appears before the angels in 
 heaven as a sun, and that from that sun proceed heat and light, 
 and that the heat thence proceeding in its essence is love, and 
 the light thence proceeding in its essence is wisdom ; and that 
 the angels in proportion as they are recipients of that spiritiial 
 heat and of that spiritual light, are loves and wisdoms ; not loves 
 and wisdoms from themselves, but from the Lord. That spiritual 
 heat and that spiritual light not only flow in with the angels 
 and affect them ; but they also flow in with men and affect them 
 altogether in proportion as they become recipients ; and they 
 become recipients according to their love of the Lord, and their 
 love towards the neighbour. This sun itself, this Divine love, 
 cannot create any one immediately from itself by its heat and 
 by its light ; for in that case he would be love in its essence, 
 which is the Lord Himself: but it can create from substances 
 and matters so formed that they are able to receive heat itself 
 and light itself: comparatively as the sun of the world by its 
 heat and light cannot produce germinations in the earth 
 immediately, but from the matters of the soil in which it can be 
 present by its heat and light, and cause vegetation. In the
 
 4 ANGELIG WISDOM CONCERNING 
 
 work on "Heaven and Hell," nos. 116 to 140, it may be seen 
 that the Divine love of the Lord appears in the spiritual world 
 as a sun, and that the spiritual heat and the spiritual light 
 from which the angels derive love and wisdom, proceed from it. 
 G. Since then man is not life, but a recipient of life, it 
 folloAvs that the conception of a man from his father is not a 
 conception of life, but only a conception of the first and purest 
 form receptible of life ; to which form, as a stamen or initia- 
 ment, are successively added in the womb substances and 
 matters in forms adapted to the reception of life in its order 
 and in its degree. 
 
 7. The Divine is not in space. That the Divine, namely, 
 God, is not in space, although the Divine is omnipresent and 
 with every man in the world, and with every angel in heaven, 
 and with every spirit under heaven, cannot be comprehended by 
 a merely natural idea, but may by a spiritual idea. It cannot be 
 comprehended by a natural idea, because there is space in that 
 idea ; for it is formed out of such things as are in the world ; 
 and in each and all of these things, which strike the eye, there 
 is space. Everything great and small there is of space ; every- 
 thing long, broad, and high there is of space ; in short every 
 measure, figure and form there is of space. It has therefore 
 been said that by a merely natural idea it cannot be compre- 
 hended that the Divine is not in space, when it is said that it 
 is everywhere. A man, nevertheless, may comprehend this by 
 natural thought, provided he admits into it something of 
 spiritual light. We shall therefore first of all say something 
 concerning the sjiiritual idea, and the thought therefrom. A 
 spiritual idea does not derive anything from space, but it derives 
 its all from state. State is predicated of love, of life, of wisdom, 
 of the affections, of the joys which are thence ; in general it is 
 predicated of good and of truth. A truly spiritual idea of these 
 things has nothing in common with space ; it is higher, and 
 beholds the ideas of space under it, as heaven beholds the earth. 
 But as angels and spirits see with eyes equally as men in the
 
 THE DIVINE LOVE. o 
 
 world, and objects cannot be seen except in space, therefore in 
 the spiritual world where angels and spirits are, spaces appear 
 similar to the sj^aces on earth ; and jet they are not spaces, but 
 appearances. Thus they are not fixed and settled as on earth ; 
 the}^ can be lengthened and shortened ; they can be changed 
 and varied ; and so because they cannot be determined by 
 measure, they cannot in that world be comprehended by any 
 natural idea, but only by a spiritual idea. And the spiritual 
 idea concerning the distances of S23ace is the same as concerning 
 the distances of good or the distances of truth, which are 
 affinities and similitudes according to their states. 
 
 8. It may appear from these premises, that by a merely 
 natural idea a man cannot comprehend that the Divine is 
 everywhere, and yet not in space ; and that angels and spirits 
 comprehend this clearly ; consequently that a man also may, 
 provided he admits into his thought something of spiritual 
 light. The reason why a man may comprehend this is, that it 
 is not his body which thinks, but his spirit, consequently not 
 his natural, but his spiritual [part]. 
 
 9. The reason, however, why many do not comprehend this 
 is, that they love the natural, and therefore are not willing to 
 raise the thoughts of their understanding above the natural into 
 spiritual light ; and they who are not willing to do so, cannot 
 help thinking from space, even concerning God ; and to think 
 of God from space, is to think from the extense of nature. This 
 has to be premised, because without a knowledge and some 
 perception that the Divine is not in space, not anything can be 
 understood concerning the Divine Life which is Love and 
 Wisdom, which are the subjects here treated of; and hence 
 little, if anything, concerning the Divine Providence, Omnipres- 
 ence, Omniscience, Omnipotence, Infinity and Eternity, which 
 will be treated of in their series. 
 
 10. It has been stated that in the spiritual world there 
 appear spaces, equally as in the natural world ; consequently also 
 distances ; but that these distances are appearances according to 
 spiritual affinities which arc of love and wisdom, that is, of
 
 6 ANGELIC WltiDOM CONCERNING 
 
 good and truth. Hence it is that although the Lord is every- 
 where in the heavens with the angels, He nevertheless appears 
 high above them as a sun. And inasmuch as the reception of 
 love and wisdom causes affinity with Him, therefore those 
 heavens where the angels by virtue of their reception are in a 
 closer affinity, appear nearer to Him, than those where they are 
 in a more remote affinity. Hence also it is, that the heavens, 
 of which there are three, are distinct from each other, and like- 
 wise the societies of each heaven ; and, further, that the 
 hells under them are remote according to the rejection of love 
 and wisdom. The same is the case with men, in whom and 
 among whom the Lord is present throughout the whole earth ; 
 and indeed solely from this cause, that the Lord is not in 
 space. 
 
 11. God is Very Man. In all the heavens there is no other 
 idea of God, than the idea of a man; the reason is that heaven as 
 a whole, and in every part, is in form as a man, and the Divine, 
 which is with the angels, constitutes heaven ; and thought 
 proceeds according to the form of heaven ; wherefore it is im- 
 possible for the angels to think of God otherwise. Hence it is 
 that all those in the world who are conjoined with heaven, when 
 they think interiorly in themselves, that is, in their spirit, think 
 of God in a like manner. From this cause that God is a Man, 
 all angels and all spirits in the perfect form are men. The 
 form of heaven effects this, which in its greatest and in its least 
 things is like itself That heaven in the whole and in every 
 part is in form as a man may be seen in the work on " Heaven 
 and Hell," nos. 59 to 87 ; and that thoughts proceed according 
 to the form of heaven, nos. 203, 204. From Genesis i. 26, 27, 
 it is known that men were created after the image and likeness 
 of God. It is also known that God appeared to Abraham and 
 to others as a man. The ancients, from the wise to the simple, 
 did not think of God otherwise than as of a man, and at last, 
 when they began to worship a plurality of gods, as at Athens 
 and Rome, they worshipped them all as men. What is here
 
 THE DIVINE LOVE. 7 
 
 said may be illustrated by the following, which has been pub- 
 lished before in a certain small treatise: "The Gentiles, especially 
 the Africans, who acknowledge and worship one God, the Creator 
 of the universe, entertain concerning God the idea of a man ; 
 they say that no one can have any other idea of God, When 
 they hear that a number of persons entertain the idea of God 
 as of a little cloud in mid-air, they ask where such persons are ; 
 and on being told that they are among the Christians, they 
 declare it to be impossible. They receive as a reply, however, 
 that this idea of theirs arises from the fact that God in the 
 Word is called a spirit ; and of a spirit, they entertain no other 
 idea than as of a particle of cloud ; not knowing that every spirit 
 and every angel is a man. An examination, nevertheless, was 
 made, whether their spiritual idea was like their natural idea, 
 and it was found that it is unlike with those who acknowledge 
 the Lord interiorly as the God of heaven and earth. I heard a 
 certain priest from among the Christians say that no one can 
 have an idea of a Divine Human ; and I sa^v him taken about 
 to various GeiLtile nations, and successively to such as were more 
 and more interior, and from them to their heavens, and at length 
 to the Christian heaven ; and everywhere a communication w-as 
 granted to him of their interior perception concerning God, and 
 he observed that they had no other idea of God than the idea 
 of a man, wdiich is the same as the idea of a Divine Human." 
 
 12. The idea of the common people in the Christian world 
 concerning God is as of a man, because God in the Athanasian 
 doctrine of the Trinity is called a Person. But those who are 
 more sapient than the common people pronounce God to be 
 invisible. This they do because they cannot comprehend how 
 God, as a man, could have created heaven and earth, and, 
 further, how He can fill the universe with His presence, besides 
 a number of other things which cannot enter the understanding 
 so long as it is not known that the Divine is not in space. 
 Those, however, who approach the Lord alone think of a Divine 
 Human, and thus of God as a man. 
 
 13. How very important it is to have a correct idea of God
 
 8 ANGELIG WISDOM CONCERNING 
 
 may appear from this consideration, that the idea of God con- 
 stitutes the inmost of thought with all who have any religion, 
 for all things of religion and all things of worship have respect 
 to God. And as God is universally and singularly in all 
 things of religion and of worship, therefore, unless there be a 
 just idea of God, there cannot be any communication with the 
 heavens. Hence it is that every nation in the spiritual world 
 has its place allotted in accordance with its idea of God as a 
 man ; for in that idea, and in no other, is the idea of the 
 Lord. That the state of a man's life after death is according to 
 the idea of God affirmed within him, appears manifestly from the 
 opposite of this proposition ; namely, that the negation of God 
 constitutes hell, and, in the Christian world, the negation of the 
 Divinity of the Lord. 
 
 14. Esse and Existere in God Man are distinctly one. 
 Where Esse is there Existere is ; the one cannot be apart from 
 the other. For by Existere, and not ajDart from it, Esse Is. 
 The rational [mind] comprehends this when it thinks whether 
 there can be any Esse which does not Exist ; and whether there 
 can be any Existere, except from an Esse. And as the one is 
 possible with the other, and not apart from the other, it follows 
 that they are one, but distinctly one. They are distinctly one 
 like Love and Wisdom ; love also is Esse, and wisdom is Exis- 
 tere ; for there is no love except in wisdom, nor any wisdom 
 except from love ; wherefore when love is in wisdom, then it 
 Exists. These two are such a one that they may be dis- 
 tinguished indeed in thought but not in act, and because they 
 may be distinguished in thought and not in act, therefore it is 
 said that they are distinctly one. Esse and Existere in God 
 Man are also distinctly one, like soul and body. Soul is not 
 Dossible apart from its body, nor body apart from its soul. The 
 Divine soul of God Man is what is meant by the Divine Esse, 
 and the Divine Body is what is meant by the Divine Existere. 
 That the soul can exist apart from the body, and exercise thought 
 and wisdom, is an error springing from fallacies ; for every soul
 
 THE DIVINE LOVE. 9 
 
 of man is in a spiritual body after it has cast off the material 
 coverinp's which it carried about in the world. 
 
 15. An Esse is not an Esse unless it Exists, because prior to 
 this it is not in a form, and unless it is in a form it has no 
 quality; and that which has no quality is not anything. That 
 Avhich Exists from an Esse makes one with the Esse on this 
 ground, that it is from the Esse. Hence there is a unition into one ; 
 and hence it is that the one is the other's mutually and recipro- 
 cally, and that the one is all in all things of the other as in 
 itself 
 
 16. From these considerations it may appear that God is a 
 Man, and that thereby He is a God Existing, not Existing from 
 Himself, but in Himself He who exists in Himself, He is God, 
 from whom all things are. 
 
 17. In God Man infinite things are distinctly one. It 
 is well known that God is infinite, for He is called the Infinite. 
 But He is called the Infinite because He is the Infinite. He is 
 not Infinite by virtue of this alone, that He is very Esse 
 and Existere in Himself, but because there are Infinite things 
 in Him. The Infinite without Infinite things in Him, is not 
 Infinite except in name only. Infinite things in Him cannot be 
 said to be infinitely many, or infinitely all, on account of the 
 natural idea of many and of all ; for the natural idea of infinitely 
 many is limited, and of infinitely all is indeed unlimited, yet it 
 
 - derives from limited things in the universe. A man, therefore, 
 on account of the natural idea which belongs to him, cannot 
 by sublimation and approximation come into perception of the 
 infinite things in God ; but an angel, because he is in the spiritual 
 idea, can by sublimation and approximation transcend the degree 
 of man, and yet he cannot attain to the thing itself 
 
 18. Every one who believes that God is a Man, has the power 
 of affirming in himself, that there are Infinite things in God. 
 And because God is a Man, He has a body, and everything 
 belonging to the body; consequently He has a face, a breast, an 
 abdomen, loins, feet ; for apart from these He v.'ould not be a
 
 10 ANGELIC WISDOM GONGEBNING 
 
 Man. And having these, he has also eyes, ears, nostrils, mouth, 
 tongue ; and further, the organs which are within a man, as 
 the heart and the lungs, and the parts which depend on these, 
 all of which, taken together, make a }nau to be a man. In 
 the created man these parts are many, and regarded in their 
 tissue-works they are innumerable ; but in God Man they are 
 Infinite, nothing being wanting, and therefore to Him belongs 
 Infinite perfection. A comparison is made between the 
 Uncreate j\lan Who is God, aad the created man, because God 
 is a Man, and it is said by Him that the man of this world was 
 created after His image and into His likeness (Gen. i. 26, 27). 
 
 19. That there are Infinite things in God, appears more mani- 
 festly to the angels from the heavens in which they are. The 
 universal heaven, consisting of myriads of myriads of angels, in 
 its universal form is as a m.an. Each society of heaven, be it large 
 or small, is so likewise ; hence also an angel is a man, for an 
 angel is a heaven in the least form. That such is the case may 
 be seen in the work on " Heaven and Hell," nos. 51 to 87. 
 Heaven in the whole, in the part, and in the individual, is in 
 such a form from the Divine which the angels receive ; for in 
 proportion as an angel receives from the Divine, in the same 
 proportion he is in the perfect form a man. Hence it is that 
 the angels are said to be in God, and God in them ; also, that 
 God is their all. The multitude of things in heaven cannot be 
 described ; and because the Divine makes heaven, and hence 
 these ineffably many things are from the Divine, it is clearly 
 evident that there are Infinite things in Very Man, who is God. 
 
 20. The same may be inferred from the created universe, 
 when this is regarded from uses and their correspondences : but 
 before this can be understood certain things must precede, which 
 will serve as illustrations. 
 
 21. Because there are Infinite things in God Man which 
 appear in heaven, in angel, and in man, as in a mirror; and 
 because God Man is not in space, as was shown above in nos. 
 7, 8, 0, 10, it may be seen and comprehended in a measure, how 
 God is able to be Omnipresent, Omniscient, and Omniprovident;
 
 THE DIVINE LOVE. 11 
 
 and hov\^ as a Man, He was able to create all things, and as a 
 Man is able to hold the things created by Himself in their order 
 to eternity. 
 
 22. That Infinite things are distinctly one in God Man, may 
 appear also as in a mirror from man. In man there are many 
 and innumerable things, as said above; but still the man is 
 conscious of them as a unity. By feeling he does not know 
 anything of his brains, of his heart and lungs, of his liver, 
 spleen and pancreas ; or of the innumerable things in his eyes, 
 ears, tongue, stomach, generative organs, and the rest of his 
 interiors; and because by feeling he is not cognizant of these 
 things, he is to himself as one. The reason is that all these 
 things are in such a form, that not one of them can be absent ; 
 for he is a form recipient of life from God Man, as was shown 
 above, nos. 4, 5, 6. From the order and connection of all things 
 in such a form, a sense, and thence an idea, is presented, as if 
 there were not many and innumerable things, but as it were 
 one thing. From this it may be concluded that the many and 
 innumerable things which in man constitute as it were a one, 
 in Very Man who is God, are distinctly, yea, most distinctly, one. 
 
 23. There is one God Man from Whom all things 
 ARE. All things of human reason conjoin, and as it were 
 concentre in this, that there is one God, the Creator of the 
 universe ; wherefore a man, who has reason, from the common 
 principle of his understanding, does not think otherwise, nor can 
 think otherwise. Tell any man of sound reason that there are 
 two Creators of the universe, and j^ou will be sensible of his 
 repugnance, and this, perhaps, from the mere sound of the 
 phrase in his ear : whence it appears that all things pertaining 
 to human reason conjoin and concentre in this, that God is one. 
 There are two causes why this is so. ^he first is, that the very 
 liaculty of thinking rationally, viewed in itself, is not man's, but 
 is God's with him ; upon this faculty depends human reason in 
 general, and this general ground causes the man to see this 
 [that God is one] as from himself. The second cause is, that
 
 12 ANGELIC WISDOM CONCERNING 
 
 man by that faculty either is in the light of heaven, or derives 
 the general ground of his thought from thence, and it is a 
 universal of the light of heaven that God is one. It is other- 
 wise if the man by that faculty should have perverted the 
 lower parts of his understanding ; such a man indeed possesses 
 that faculty, but by the twist in his lower parts he turns it 
 in another direction. Hence his reason becomes unsound. 
 
 24. Every man, although he be ignorant of it, thinks of a 
 body of men as of a man. He, therefore, at once perceives the 
 case when it is said that the king is the head, and that the sub- 
 jects are the body ; and also, further, when it is said that this 
 and that person is of such a quality in the general body, that is, 
 in the kingdom. As it is in the body politic, so also it is in the 
 body spiritual : the body spiritual is the Church ; its head is 
 God Man. Hence it is plain what the appearance of the Church 
 as a man would be in this perception, if the one God, the 
 Creator and Sustainer of the universe, should not be thought of, 
 but instead of one, several gocls. The Church in this perception 
 would appear as one body with several heads upon it ; thus not 
 as a man, but as a monster. Should it be said that these heads 
 had one essence, and that thus together they m.ake one head, no 
 other idea could result thence, than either that the one head 
 had several faces, or that the several heads had one face ; and 
 so the Church in the perception would be presented as deformed ; 
 when yet the one God is the head, and the Church is the body, 
 which acts under the command of the head, and not from itself ; 
 as is also the case in man. Hence also it is, that in one kingdom 
 there is only one king ; for several kings would rend it asunder, 
 but one can hold it together. 
 
 25. The same would be the case with the Church scattered 
 throughout the whole globe, which is called a communion, 
 because it is as one body under one head. It is well known 
 that the head rules the body under it at its beck and nod ; for 
 the understanding and the will reside in the head, and from the 
 understanding and the will the body is acted upon ; and this, to 
 8uch an extent, that the body is only obedience. The body
 
 THE DIVINE LOVE. 13 
 
 cannot do anything except from the understanding and the will 
 in the head ; and so also the man of the Church cannot do 
 anything except from God. It appears as if the body acts from 
 itself; for instance, as if the hands and feet in acting move 
 themselves of themselves, and as if the mouth and tongue in 
 speaking perform their vibrations of themselves ; when yet they 
 do nothing whatever of themselves, but from the affection of 
 the will, and thence from the thought of the understanding, in 
 the head. Consider now if one body had several heads, and if 
 each head were empowered to act from its own understanding and 
 its own will, whether the body could subsist. Unanimity, such 
 as results from one head, would be impossible among several 
 heads. As it is in the church, so it is in the heavens which 
 consist of myriads of myriads of angels ; unless they all and each 
 looked to one God, one would fall away from the other, and 
 heaven would bo dissolved. Wherefore, if an angel of heaven 
 only thinks of several gods, he is at once separated ; for he is 
 cast out into the uttermost boundary of the heavens, and falls 
 down. 
 
 2G. As the universal heaven and all things of heaven have 
 relation to one God, therefore angelic speech is of such a nature, 
 that by a certain unison flowing from the unison of heaven it 
 terminates in one ; a sign that it is impossible for them to think 
 otherwise than of one God ; for the speech is from the thought. 
 27. What person is there of sound reason who can help per- 
 ceiving that the Divine is not divisible ? and, further, that a 
 plurality of Infinites, of Uncreates, of Omnipotents, and of Gods, 
 is not possible. If another person who has not that reason should 
 say that a plurality of Infinites, of Uncreates, of Omnipotents, 
 and of Gods is possible, provided they have one and the same 
 essence, and that by this means we have one Infinite, Uncreate, 
 Omnipotent, and God, — is not one and the same essence one 
 identity (idem) ? and one identity is not possible among several. 
 If it should be said that one is from the other, then he who is 
 from the other is not God in himself; and yet God in himself 
 is God from whom all things are ; see above, no. 16.
 
 14 ANCrELIO WISDOM CONGEBNING 
 
 28. The Divine Essence itself is Love and Wisdom. 
 If you gather together all things whatever that you know, and 
 submit them to the insight of your mind, and if in some eleva- 
 tion of spirit you inquire what the universal of them all is, you 
 cannot conclude otherwise than that Love and Wisdom are the 
 universal. For these two are the essentials of all things of a 
 man's life ; everything civil, everything moral, and everything 
 .spiritual belonging to man depends npon these two, and apart 
 from these two is not anything. The same is the case with 
 all things belonging to the life of the composite Man, who is, 
 as said above, society, kingdom and empire, the church, and 
 also the angelic heaven in a larger and smaller form. Take 
 away love and wisdom from these, and think whether they be 
 anything, and you will find that apart from them as sources 
 they are nothing. 
 
 29. No one can deny that in God, Love, and at the same time 
 Wisdom, are in their very essence : for God loves all from Love 
 in Himself, and He leads all from Wisdom in Himself The 
 created universe also, regarded from order, is so full of wisdom 
 from love, that you would say that all things in the complex 
 are that very wisdom : for indefinite things are in such order, 
 successively and simultaneously, that taken together they form 
 a one. For this cause it is, and no other, that they can be held 
 together and conserved in perpetuity. 
 
 30. Because the Divine Essence itself is Love and Wisdom, man 
 has two faculties of life, from one of which he has an understand- 
 ing, and from the other he has a will. The faculty from which 
 he has understanding draws all its constituents out of the influx 
 of wisdom from God, and the faculty from which he has will 
 draws all its constituents out of the influx of love from God. 
 The fact that a man is not justly wise, and does not love rightly, 
 does not take away the faculties, but only closes them in ; and 
 so long as they are closed in, the understanding indeed is 
 called undcr-standing, and the will is called will, yet essentially 
 they are not understanding and will. If, therefore, these 
 faculties were taken away it would involve the destruction of
 
 THE DIVINE LOVE. 15 
 
 everything human, all of which consists in thinking, and speak- 
 ing from the thousfht, and in willing- and acting^ from the will. 
 Hence it appears that the Divine resides with man in these two 
 faculties, which are the faculty of being wise, and the fticulty of 
 loving ; that is, in the ability. That the power [of being wise 
 and] of loving resides in man, although he is not wise and does 
 not love as he has the power to be and to do, has been made 
 knovvu to me by much experience, and vvill be abundantly 
 shown elsewhere. 
 
 31. It is because the Divine Essence itself is Love and Wisdom, 
 that all things in the universe have relation to good and to 
 truth; for all that proceeds from love is called good, and all that 
 proceeds from wisdom is called truth. But more of this hereafter. 
 
 32. It is because the Divine Essence itself is Love and Wisdom, 
 that the universe and all thing-s in it, livingf as well as not living- 
 subsist from heat and light ; for heat corresponds to love, and 
 light corresponds to Avisdom. Wherefore also spiritual heat is 
 love, and spiritual light is wisdom. But more of this also 
 hereafter. 
 
 33. From the Divine Love and from the Divine Wisdom, which 
 constitute the very Essence which is God, arise all affections and 
 thoughts with man ; the affections from the Divine Love, and 
 the thoughts from the Divine Wisdom ; and all things of man in 
 general and in particular are nothing else than affection and 
 thought ; these two are as it were the sources of all things 
 of his life. All the delights and pleasantnesses of his life are 
 from them ; the delights from the affection of his love, and the 
 pleasantnesses from the thought thence. Now inasmuch as 
 man is created that he may be a recipient, and he is a recipient 
 in proportion as he loves God, and from love to God is wise ; 
 that is, in proportion as he is affected by those things which are 
 from God, and as he thinks from that affection ; it follows that 
 the Divine Essence, which is the creating power, is Divine Love 
 and Divine Wisdom. 
 
 34. The Divine Love is of the Divine Wisdom, and the
 
 16 ANGELIG WISDOM CONCERNING 
 
 Divine Wisdom is of the Divine Love. That the Divine 
 Esse and the Divine Existere in God Man are distinctly one, 
 may be seen above, nos. 14 to 16. And because the Divine 
 Esse is Divine Love, and the Divine Existere is Divine Wisdom, 
 therefore these in like manner are distinctly one. They are 
 said to be distinctly one, because love and wisdom are two dis- 
 tinct things, yet so united that love is of wisdom, and wisdom 
 of love. Thus love IS in wisdom, and wisdom exists in love ; 
 and as wisdom derives its Existere from love, as has been stated 
 above, no. 15, therefore also Divine Wisdom is Esse. From this 
 it follows that love and wisdom taken together are the Divine 
 Esse, but taken distinctly Love is called the Divine Esse, and 
 Wisdom the Divine Existere. Such is the angelic idea of the 
 Divine Love and the Divine Wisdom. 
 
 35. Since there is such a union of love and wisdom, and of 
 wisdom and love in God Man, the Divine Essence is one. For 
 the Divine Essence is Divine Love, because it is of the Divine 
 Wisdom, and it is Divine Wisdom, because it is of the Divine 
 Love. And since there is such a union of these, therefore also 
 the Divine Life is one : Life is the Divine Essence. Divine Love 
 and Divine Wisdom are one, because the union is reciprocal, and 
 reciprocal union causes oneness. Of reciprocal union, however, 
 more will be said elsewhere. 
 
 86. In every Divine Work also there is a union of love and 
 wisdom ; therefrom is its perpetuity, yea, eternity. If there 
 be more of Divine Love than of Divine Wisdom, or more of 
 Divine Wisdom than of Divine Love, in any created work, it 
 will not subsist, except in so far as the two are in it in an even 
 ratio ; whatever is in excess passes off. 
 
 37. The Divine Providence in the reformation, regeneration, 
 and salvation of men, participates evenly of the Divine Love and 
 of the Divine Wisdom. From an excess of Divine Love over 
 Divine Wisdom, or from an excess of Divine Wisdom over Divine 
 Love, man cannot be reformed, regenerated, and saved. Divine 
 Love wills to save all, but it cannot save except by Divine 
 Wisdom, and to the Divine Wisdom belong all the laws whereby
 
 THE DIVINE LOVE. 17 
 
 salvation is effected ; and Love cannot transcend these laws, since 
 Divine Love and Divine Wisdom are one thing, and act in 
 union. 
 
 38. Divine Love and Divine Wisdom are understood in the 
 Word by Righteousness and Judgment, Divine Love by Right- 
 eousness, and Divine Wisdom by Judgment ; wherefore in the 
 Word Righteousness and Judgment are applied to God. As in 
 David : " Righteousness and Judgment are the support of His 
 throne " (Ps. xcvii. 2) ; " Jehovah shall bring forth righteousness 
 as the light, and judgment as the noonday" (Ps. xxxvii. 6). 
 In Hosea, " I v/ill betroth thee unto Me for ever in righteous- 
 ness, and in judgment" (ii. 19). 1\\ Jeremiah: "I will raise 
 unto David a righteous branch, and he shall reign as a king, 
 and execute jvidgment and righteousness in the earth " (xxiii. 
 15). In Isaiah: "He shall sit upon the throne of David, and 
 upon his kingdom, to establish it in judgment and in righteous- 
 ness" (ix. 7) ; "Jehovah shall be exalted, because He hath filled 
 the earth Avith judgment and righteousness" (xxxiii. 5). In 
 David : " When I shall have learned the judgments of thy 
 righteousness. . . . Seven times a day do I praise Thee, because of 
 the judgments of thy righteousness" (cxix. 7, 164). The same 
 is understood by Life and Light in John : " In Him was life, 
 and the life was the lightj of men " (i. 4). By Life in this 
 passage is understood the Divine Love of the Lord, and by 
 Liofht His Divine Wisdom. The same also is meant bv Life 
 and Spirit in John, " Jesus said, the words which I speak unto 
 you are spirit, and they are life " (vi. 63). 
 
 39. In man love and wisdom appear as two separate things, 
 but still in themselves they are distinctly one thing, because 
 with man the wisdom is such as is the love, and the love is 
 such as is the wisdom. The wisdom which does not make one 
 with its love, appears as if it were wisdom, and yet it is not ; 
 and the love which does not make one with its wisdom, appears 
 as if it were the love of wisdom, although it is not ; for the one 
 must derive its essence and its life from the other reciprocally. 
 Love and wisdom appear as tAvo separate things with man, 
 
 B
 
 18 ANGELIG WISDOM CONCERNING 
 
 because with him the faculty of understanding ma}^ be elevated 
 into the light of heaven, but not the faculty of loving, except in 
 so far as the man does as he understands. Whatever, therefore, 
 of the apparent vnsdom does not make one with the love of 
 wisdom, relapses into the love which does make one ; and this 
 may be a love not of wisdom, nay, it may be a love of insanit}''. 
 Thus a man may know from Vvdsdom that he ought to do such 
 and such a thing, and yet he does not do it, because he does 
 not love it. In so far, however, as from love he does that which 
 is of wisdom, in so far he is an image of God. 
 
 40. The Divine Love and the Divine Wisdom is^ sub- 
 stance AND IT IS FORM. The idea of men in general about 
 Love and about Wisdom is as of something flying and floating 
 in subtile air or ether ; or as of an exhalation from something of 
 the kind ; and scarcely any one thinks that they are really and 
 actually Substance and Form. Those who recognise that they 
 are Substance and Form still perceive the love and the wisdom 
 outside the subject as flowing forth from it ; and that which 
 they perceive outside the subject as flowing forth from it, 
 although to them flying and floating, they still call substance 
 and form ; not knowing that love and wisdom are the subject 
 itself, and that what they perceive outside of it as flying and 
 floating is merely the appearance of the state of the subject in 
 itself. The reasons why this has not hitherto been seen are 
 several. One is, that appearances are the first things out of 
 which the human mind forms its understanding, and these 
 appearances the mind cannot shake off excej^t by the investiga- 
 tion of cause ; and if the cause lies deep, the mind cannot 
 investigate it unless it keeps the understanding for a long time 
 in spiritual light ; but it cannot keep it long in that light on 
 account of the natural light which continually draws it back. 
 Nevertheless the truth is that love and wisdom are the real 
 
 * As Swctk'iihorg looks upon the Divine Love and the Divine Wisdom as 
 being "distinctly one," lie uses the verb in the singular, and not in tlie plural 
 number. — Tr.
 
 THE DIVINE LOVE. 19 
 
 and actual substance and form which constitute the subject 
 itself. 
 
 41. But because this is contrary to appearance, it may seem 
 as if it did not merit belief unless it be demonstrated ; and as it 
 can be demonstrated only by such things as a man can perceive 
 by virtue of the sense of his own body, therefore by these things 
 it shall be demonstrated. A man has five external senses which 
 are called touch, taste, smell, hearings and sight. The subject 
 of touch is the skin with which a man is encompassed : the very 
 substance and form of the skin cause it to feel the things applied 
 to it: the sense of touch is not in the things which are applied, 
 but it is in the substance and form of the skin, which are the 
 subject ; this sense is merely an affection of the subject from the 
 things applied. It is the same with taste ; this sense is only an 
 affection of the substance and form belonging to the tongue ; 
 the tongue is the subject. The same is the case with smell ; 
 it is well knovv'n that odour affects the nostrils, and that it 
 is in the nostrils, and that it is an affection of them caused 
 by odoriferous j^articles touching them. It is the same with 
 the sense of hearing : it appears as if the hearing were in the 
 place where the sound begins, but the hearing is in the ear, 
 and is an affection of its substance and form ; that the hearing 
 is at a distance from the car is an appearance. The same 
 is the case Avith sight : Avhen a man sees objects at a distance, 
 it appears as if the sight were there ; and yet it is in the eye 
 which is the subject, and is likewise an affection of the subject. 
 Distance arises only from the judgment concluding about space 
 from intermediate things, or from the diminution and conse- 
 quent obscuration of the object, an image of which is produced 
 interiorly in the eye according to the angle o5 incidence. Hence 
 it appears that sight does not go out from the eye to the object, 
 but that the image of the object enters the eye and affects its 
 substance and form. The case with hearing is the same as with 
 sight ; hearing also does not go out from the ear to catch the 
 sound, but the sound enters the ear and affects it. It may 
 appear from all this that the affection of the substance and form
 
 20 ANGELIG WISDOM CONCERNING 
 
 which causes sense is not anything separate from the subject, 
 but only causes a change in it, the subject remainin.g the 
 subject then as before, and afterwards. Hence it follows that 
 sight, hearing, smell, taste, and touch, are not any volatile thing- 
 effluent from their organs, but that they are the organs regarded 
 in their substance and form, and that when the organs are 
 affected sense takes place. 
 
 42. The same is the case with Love and Wisdom, with this 
 difference only, that the substances and forms which are love 
 and wisdom are not extant before the eyes like the organs 
 of the external senses. And yet no one can deny that those 
 things of love and wisdom which are called thoughts, per- 
 ceptions, and affections, are substances, and forms, and that the}^ 
 are not entities flying and flowing out of nothing, or abstracted 
 from a real and actual substance and form, which are subjects. 
 For in the brain there are innumerable substances and forms in 
 which resides every interior sense which has relation to the 
 understanding and the will. That all the affections, perceptions 
 and thoughts there are not exhalations from these substances, 
 but that they are really and actually subjects which emit nothing 
 from themselves, but merely undergo changes according to the 
 waves of things, by which they are affected, can appear from 
 what has been said above concerning the external senses. 
 Concerning these waves which thus affect more will be said 
 below. 
 
 43. From all this it may now first be seen that the Divine 
 Love and the Divine Wisdom in themselves are Substance and 
 Form; for they are very Esse and Existere; and unless they were 
 such Esse and Existere as they are substance and form, they 
 would be mere imaginary entities, which in themselves are 
 nothing. 
 
 44. The Divine Love and the Divine Wisdom are Sub- 
 stance AND Form in itself, thus Very Reality and the 
 One Only Reality. That the Divine Love and the Divine 
 Wisdom is Substance and Form has been confirmed just above;
 
 THE DIVINE LOVE. 21 
 
 and that the Divine Esse and Existere is Esse and Existere 
 in itself, has also been said above. It cannot be said that 
 it is Esse and Existere from itself, because this involves a 
 beginning, and also a derivation from something in it which 
 must be Esse and Existere in itself But very Esse and Existere 
 in itself is from eternity. Very Esse and Existere in itself is also 
 uncreated, and everything created must needs be from an 
 TJncreate ; and that Vt'hich is created is also finite, and the finite 
 cannot exist excepting from the Infinite. 
 
 45. He who by some stretch of thought can keep in his mind, 
 and comprehend Esse and Existere in itself, will certainly also 
 follow and comprehend that it is the Very Reality, and One Only 
 Reality. Very Reality is said of that which alone is ; and one 
 only Reality of that from which every other thing is. Now 
 because this Very and this One Only is Substance and Form, it 
 follows that it is the very and the one only Substance and Form. 
 Because this very Substance and Form is Divine Love and Divine 
 Wisdom, it follows that it is the very and one only Love, and the 
 very and one only Wisdom ; consequently, that it is the very 
 and one onl}^ Essence, as well as the very and one only Life : 
 for Love and Wisdom is Life. 
 
 46. Hence it may appear how sensually, that is, how much 
 from the senses of the body and their darkness in spiritual things, 
 those men think who say that nature is from herself They 
 think from the eye and cannot think from the understanding. 
 Thought from the eye closes up the understanding, but thought 
 from the understanding opens the eye. These persons cannot 
 think anything concerning Esse and Existere in itself, and that 
 this is Eternal, Uncreate, and Infinite ; neither can they think 
 anything concerning life, except as a volatile thing going away 
 into nothing ; nor can they think differently of Love and Wisdom, 
 and in no wise that all things of nature are from them. Neither 
 can it be seen that all things of nature are from them, unless 
 nature be regarded from Uses in their series and in their order ; 
 and this, not from a few of its forms which are objects of the 
 eye alone. For uses can come from life only, and their series
 
 22 ANGELia WISDOM CONCERNING 
 
 and order from wisdom and love ; but forms are the continents 
 of uses. If, therefore, forms alone are regarded, not anything 
 of life can be seen in nature, still less anything of love and 
 wisdom, consequently not anything of God. 
 
 47. The Divine Love and the Divine Wisdom cannot 
 otherwise than be and exist in others created by itself. 
 Loving self is not the essential of love, but loving others, and 
 being conjoined with them by love. The essential of love also 
 is to be loved by others, for thus conjunction is effected. The 
 essence of all love consists in conjunction, so also does its life, 
 which life is called delight, pleasantness, enjoyment, sweetness, 
 blessedness, happiness, and felicity. Love consists in this, that 
 one's own should be another's ; and feeling the delight of that 
 other as a delight in one's self, this is loving ; but feeling one's 
 own delight in another, and not that' other's delight in one's self, 
 this is not loving ; for this is loving one's self, but the former 
 loving one's neighbour. These two kinds of love are diametrically 
 opposed to one another ; either kind of love indeed conjoins, and 
 it does not appear that loving one's own, that is, one's self in 
 another, disjoins, when yet it so disjoins, that in proportion as any 
 one has loved another in this manner, in tlie same proportion he 
 afterwards hates him. For that conjunction is dissolved suc- 
 cessively of itself, and then the love becomes hatred in a like 
 degree. 
 
 48. Who that is capable of any insight into the essence of 
 love cannot see this ? For what does loving one's self, and not 
 another out of one's self, by whom one may be loved in return, 
 mean ? It means separation rather than conjunction. Con- 
 junction of love is by reciprocity; and there is no reciprocity in 
 one's self alone. If there is supposed to be, it is from an imagined 
 reciprocity in others. Hence it appears that the Divine Love 
 must needs be and exist in others whom it may love, and by 
 whom it may be loved. If such a principle is in all love, it 
 must be most of all, that is, infinitely, in Love Itself 
 
 49. With respect to God : for Him, loving and being beloved
 
 THE DIVINE LOVE. 23 
 
 reciprocally is impossible in others in whom there is anything of 
 infinity, that is, anything of the essence and life of love in itself, 
 or anything of the Divine. For if there were in them any- 
 thing of infinity, that is, of the essence and life of love in itself, 
 that is, of the Divine, God would not be loved by others, but 
 He would love Himself, since the Infinite, that is the Divine, is 
 single. If the Divine were in others. Very Reality would be in 
 them, and He Himself would be the love of self, of which not 
 the least trace can be in God ; because it is altogether opposed 
 to the Divine Essence. Wherefore [loving and being loved 
 reciprocally] must be in others in whom there is nothing of the 
 Divine in itself; that it has place in beings created from the 
 Divine will be seen below. But in order that it may have place, 
 there must be Infinite Wisdom, which must make one with 
 Infinite Love ; that is, there must be the Divine Love of the 
 Divine Wisdom, and the Divine Wisdom of the Divine Love, 
 concerning which, see above, nos. 34 to 39. 
 
 50. Uj)on the perception and knowledge of this mystery 
 depends the perception and knowledge of all things pertaining 
 to existence, that is, to creation, and also of all things pertain- 
 ing to subsistence, that is, to preservation, by God ; thus of all 
 the works of God in the created universe. This will be treated 
 of in what follows. 
 
 51. But do not, I entreat you, confound your ideas with time 
 and with space, for in proportion to the presence of time and 
 space in your ideas' when you read the following, you will not 
 understand it ; for the Divine is not in time and space. This 
 will be seen clearly in the continuation of this work, where 
 eternity, infinity, and omnipresence will be specifically treated of 
 
 52. All things in the universe have been created by 
 THE Divine Love and the Divine Wisdom of God ]Man. 
 The universe in the greatest and least things, and in the first 
 and last things, is so full of Divine Love and Divine Wisdom, 
 that it may be defined as Divine love and Divine wisdom in an 
 image. That this is so, appears manifestly from the correspon-
 
 24 ANGELIC WISDOM CONCERNING 
 
 dence of all things of the universe with all things of man. All 
 things in general and in particular which exist in the created 
 universe, have such a correspondence with all things of man in 
 general and in particular, that it may be said that man also is 
 a kind of universe. There is a correspondence of his affections, 
 and thence of his thoughts, with all things of the animal 
 kingdom ; of his will, and thence of his understanding, with all 
 things of the vegetable kingdom ; and of his ultimate life, with all 
 things of the mineral kingdom. That there is such a correspondence 
 does not appear to any one in the natural world, but to every 
 one who attends to it, in the spiritual world. In the spiritual 
 world there are all things which exist in the natural world in its 
 three kingdoms, and they are correspondences of affections and 
 thoughts, of the affections from the will and the thoughts from 
 the understanding, as well as of the ultimate or last things of 
 the life, of those who are there ; and both the latter and the 
 former appear around them in just such an aspect as that of the 
 created universe, with this difference, that their embodiment is 
 smaller. Hence it is plain to the angels, that the created universe 
 is an image representative of God Man, and that it is His Love 
 and Wisdom which in the universe are presented in an image. 
 Not that the created universe is God Man, but that it is from 
 Him ; for nothing whatever in the created universe is substance 
 and form in itself, or life in itself, or love and wisdom in 
 itself; nay, neither is a man a man in himself; but all is from 
 God, who is Man, Wisdom and Love, and Form and Substance in 
 Himself. That which is in itself is uncreate and infinite ; but 
 that which is from Him, inasmuch as it carries nothing with it 
 which is self-existent, is created and finite, and this represents 
 an imaofe of Him from whom it is and exists. 
 
 53. Of things created and finite may be predicated esse and 
 existere, also substance and form, and even life, nay love and 
 wisdom, but all these are created and finite. The reason why 
 these attributes may be predicated here, is not that these sub- 
 jects possess anything Divine, but that they are in the Divine, 
 and that the Divine is in them. For all that is created, in itself
 
 THE DIVINE LOVE. 25 
 
 is inanimate and dead, but things are animated and made alive 
 by the fact that the Divine is in them, and that they are in the 
 Divine, 
 
 54. The Divine is not in one subject differently from what it 
 is in another, but one created subject is different from another, 
 for no two things can be the same, and hence each thing is a 
 different continent. On this account the Divine appears various 
 in its image. The presence of the Divine in things opposite 
 will be discussed in what follows. 
 
 55. All things in the created universe are recipients 
 OF the Divine Love and the Divine Wisdom of God Man. 
 It is well known that all things of the universe in general and 
 in particular are created by God ; hence the universe with all its 
 constituents in general and in particular is called in the Word 
 the work of the hands of Jehovah. The world in its complex is 
 said to have been created out of nothing, and concerning that 
 nothing an idea is entertained as of absolute nothing. From 
 absolute nothing, however, nothing is made, or can be made. 
 This is a self-evident truth. The universe, therefore, which is 
 an image of God, and hence full of God, could be created only 
 in God from God ; for God is Esse itself, and that which is, must 
 be from Esse. To create that which is from nothing which is 
 not, is a mere contradiction. Nevertheless, that which is created 
 in God from God is not continuous from Him ; for God is Esse 
 in Itself, and in created things there is not any Esse in itself. 
 If in created things there were any Esse in itself, this would be 
 continuous from God, and that which is continuous from God 
 is God. The angelic idea on this subject is, that what is created 
 in God from God, is like that in a man which he had drawn 
 from his life, but from which the life is drawn away, which 
 is of such a nature that it is conformable to his life, and yet is 
 not his life. The angels confirm this by many things which 
 exist in their heaven, where they say they are in God, and God 
 is in them, and nevertheless they have nothing of God, which is 
 God, in their Esse, A number of things whereby they confirm
 
 26 ANGELIC WISDOM CONCERNING 
 
 this will be adduced in what follows ; here we speak of it only 
 as a thing to be known. 
 
 56. Every created thing by virtue of this its origin is such in 
 its nature that it is a recipient of God, not by continuity, but 
 by contiguity. Its conjunctivity is by contiguity, and not by 
 continuity. It is conformable because it has been created 
 in God from God ; and because it has been thus created, it is an 
 analogue, and by this conjunction it is as an image of God in a 
 mirror. 
 
 57. Hence it is that the angels are not angels from themselves, 
 but they are angels by virtue of this conjunction with God Man; 
 and this conjunction is according to the reception of the Divine 
 Good and the Divine Truth, which are God, and appear to pro- 
 ceed from Him, although they are in Him. Heception however 
 is according to the application of the laws of order, which are 
 Divine truths, to themselves, from the freedom of willing and 
 thinking in accordance with reason, which they have from the 
 Lord as their own. By this they have a reception of Divine 
 Good and of Divine Truth as from themselves, and by this comes 
 reciprocity of love ; for, as said above, love is not possible unless 
 it be reciprocal. The same is the case with men on earth. From 
 what has been said it may now first be seen, that ail things of 
 the created universe are recipients of the Divine Love and the 
 Divine Wisdom of God Man. 
 
 58. That the remaining things of the universe which are not 
 like the angels, nor like men, for example the things which are 
 below man in the animal kingdom, and which are below these 
 in the vegetable kingdom, and below these again in the mineral 
 kingdom — are likewise recipients of the Divine Love and of the 
 Divine Wisdom of God Man, cannot as yet be so explained as to 
 be understood; for much has to be said first concerning the 
 degrees of life, and the degrees of the recipients of life. Con- 
 junction with these things is according to their uses ; for all good 
 uses derive their origin from no other source than from a similar 
 conjunction with God, which yet is dissimilar according to 
 degrees. This conjunction in its descent becomes successively
 
 THE DIVINE LOVE. 27 
 
 of such a nature, that nothing of freedom because nothing 
 of reason, and hence nothing of the appearance of Hfe, is 
 left, but still they are recipients. As they are recipients, 
 they are also re-agents ; for because they are re-agents, they 
 are continents. Conjunction with uses which are not good, will 
 be discussed after the origin of evil has been shown. 
 
 59. From these premises it may appear that the Divine is in 
 all things of the universe in general and in particular, and that 
 consequently the created universe is the work of the hands of 
 Jehovah, as it is stated in the Word ; that is, the work of the 
 Divine Love and the Divine Wisdom, for these are understood 
 by the hands of Jehovah. And although the Divine is in all 
 things of the created universe in general and in particular, 
 still there is nothing of the Divine in itself in their esse ; for 
 the created universe is not God, but from God; and as it is 
 from God, His image is in it, as a man's image is in a mirror, in 
 which indeed the man appears, but still there is nothing of 
 the man in it. 
 
 60. I heard several about me in the spiritual world who were 
 conversing together say, that they were willing indeed to 
 acknowledge that the Divine is in all things of the universe in 
 general and in particular, because therein they see the wonderful 
 things of God, and which are the more wonderful, the more 
 inwardly they are examined. Nevertheless, when they heard 
 that the Divine is actually in all things of the universe in 
 general and in particular, they were indignant ; which is a sign 
 that they indeed said so, but did not believe it. They were 
 therefore asked whether they could not see this from the 
 wonderful faculty alone which is inherent in every seed, of pro- 
 ducing its particular plant in such order, even till it comes to 
 new seeds ? And also because in every seed there is the idea of 
 the infinite and the eternal ; for there is in seeds an effort to 
 multiply and to fructify themselves to infinity, and to eternity. 
 The same might also be seen from every living creature, even 
 the smallest : for in these there are the organs of the senses ; 
 brains, hearts, lungs, and the remaining organs ; with arteries.
 
 28 ANGELIC WISDOM CONCERNING 
 
 veins, fibres, muscles, from which actions proceed : not to speak 
 of the stupendous things in their instincts, about which whole 
 volumes have been written. All these marvellous things are 
 from God, but the forms with which they are clothed are from 
 the material substances of the earth. From these come plants, 
 and in their order, men ; wherefore it is said of man, that he 
 was created out of the ground, and that he is the dust of the 
 earth, and that the soul of lives was breathed into him (Genesis 
 ii. 7). From which it is plain that the Divine does not belong 
 to man, but is adjoined to him. 
 
 61. All things which are created in a certain image 
 HAVE relation TO MAN, This may appear from all things of the 
 animal kingdom in general and in particular, from all things of 
 the vegetable kingdom in general and in particular, and from all 
 things of the mineral kingdom in general and in particular. 
 The relation to man in all things of the animal kingdom in 
 general and in particidar is evident from these considerations : 
 that animals of every kind have members whereby they move, 
 organs whereby they feel, and viscera whereby these are set in 
 activity ; which things they have in common with man. They 
 have also appetites and affections similar to the natural ones in 
 man; and they have connate sciences corresponding to their affec- 
 tions, in some of which there appears a kind of spiritual element, 
 as is more or less evident in the case of the beasts of the 
 earth, of the birds of the air, of bees, silk-worms, ants, etc. 
 Hence it is that merely natural men regard the living things of 
 this kingdom as like themselves, excepting in the matter of 
 speech. The relation to man arising out of all things of the 
 vegetable Jcingdom in general and in particular is evident 
 from these considerations : that they exist from seed, and there- 
 from proceed successively through their several stages ; that 
 they have something akin to marriage, followed by prolifi- 
 cation ; that their vegetative soul is use, of which they are forms ; 
 besides a number of other particulars which exhibit relations to 
 man ; and which have been described by various authors. The
 
 THE DIVINE LOVE. 29 
 
 relation to man by all the things of the tnineral kingdom in 
 general and in particidar appears only in the endeavour of 
 producing forms which occupy such a relation (which forms are, 
 as said above, all things of the vegetable kingdom in genera,! 
 and in particular) ; and of performing uses in this manner. For 
 as soon as the seed falls into the bosom of the earth, the 
 earth cherishes the same, and from all directions furnishes out 
 of itself resources to enable that seed to germinate forth, and to 
 present itself in a form representative of man. That such an 
 endeavour also exists in its dry parts appears from corals at the 
 bottom of the sea, and from the flowers in mines, where they 
 originate from minerals and also from metals. The effort towards 
 vegetating, and thus towards performing uses, is the last thing 
 from the Divine in created things. 
 
 62. As there is an effort of the minerals of the earth towards 
 vegetation, so there is an effort of the plants towards vivification : 
 hence insects of various kinds corresponding to their odoriferous 
 exhalations. That this does not arise from the heat of the sun 
 of the world, but through that heat from life according to the 
 recipients, will be seen in what follows. 
 
 63. That there is a relation of all things of the created 
 universe to man may be known indeed from the foregoing state- 
 ments, yet it can be seen only obscurel}*; but in the spiritual world 
 it is seen clearly. In that world also there are all things of the 
 three kingdoms, and in the midst of them is the angel ; he sees 
 them around him, and also knows that they are his representa- 
 tions. Nay, when the inmost of his understanding is opened, 
 he recognises himself, and sees his image in them, scarcely 
 otherwise than as in a mirror. 
 
 64. From these and from man}- other concordant facts which 
 w^e have no room to adduce here, it may be known for certain 
 that God is a Man, and that the created universe is His image ; 
 for the general relation of all things is to Him, as the particular 
 relation is to man. 
 
 65. The uses of all things which are cheated ascend
 
 30 ANGELIG WISDOM CONCERNING 
 
 BY DEGREES FROM THE LAST THINGS TO MAN, AND BY MAN TO 
 
 God THE Creator, from whom they are. The last things, 
 as has been said above, are all things of the mineral kingdom 
 in general and in particular, which are matters of various 
 kinds, of stony, saline, oih^, mineral, metallic substance, covered 
 over with soil consisting of vegetable and animal elements 
 broken up into the finest mould. In these lie concealed the 
 end and also the beginning of all the uses which are from life. 
 The end of all uses is the effort of producing those uses, and the 
 beginning is the force acting out of that effort. These are of 
 the mineral kingdom. The Middle things are all things of the 
 vegetable kingdom in general and in particular ; such are 
 grasses and herbs of every kind, plants and shrubs of every kind, 
 and trees of every kind. The uses of these are for all things of 
 the animal kingdom in general and in particular, both the 
 imperfect and the perfect. These they nourish, these they 
 delight, and these they vivify; they nourish their bodies with 
 their matters, they delight their senses with their savour, odour, 
 and beauty, and they vivify their affections. The effort towards 
 these things is also in them from life. The First things are all 
 things of the animal kingdom in general a,nd in particular. The 
 lowest here are worms and insects, the middle, birds and beasts, 
 and the highest men ; for in every kingdom there are lowest, 
 middle, and highest things ; the lowest are for the use of the 
 middle, and the middle for the use of the highest. Thus the 
 uses of all things which are created ascend in order from the 
 last things to man, who is the first in order. 
 
 66. There are three degrees of ascent in the natural world, 
 and there are three degrees of ascent in the spiritual world. 
 All animals are recipients of life; the more perfect animals^ are 
 recipients of the life of the three degrees of the natural world ; 
 the less perfect are recipients of the life of two degrees of that 
 world, and the imperfect animals are recipients of one of its 
 degrees. But man alone is the recipient of the life, not only of 
 the three degrees of the natural world, but also of the three 
 
 J A. E. 1201.
 
 THE DIVINE LOVE. 31 
 
 degrees of the spiritual world. Hence it is that man can be 
 elevated above nature, unlike any animal ; he can think analyti- 
 cally and rationally of civil and moral things which are within 
 nature, and he can also think of spiritual and celestial things 
 which are above nature ; yea, he can be elevated into wisdom so 
 as even to see God. But these six degrees by which the uses of 
 all things which are created ascend in their order up to God, 
 the Creator, will be treated of in their proper place. From 
 this summary it may be seen that there is an ascent of all 
 things which are created, to the First, Who alone is Life : and 
 that the uses of all things are the very recipients of life, and 
 thence that the forms of uses are such also. 
 
 67. It shall also be stated briefly how man ascends, that is 
 to say, is elevated from the last degree to the first. He is born 
 into the last degree of the natural world ; he is then elevated 
 by sciences into the second degree ; and in proportion as he per- 
 fects his understanding by such sciences, he is elevated into 
 the third degree, and then becomes rational. The three deo-rees 
 of ascent in the spiritual world are in him above the three 
 natural degrees, but they do not appear before he puts off the 
 earthly body. When he puts this off, the first spiritual degree is 
 opened to him, afterwards the second, and at last the third ; but 
 this, only with those who become angels of the third heaven ; these 
 are they who see God. Those become angels of the second and of 
 the last heaven with whom the second and the last degree can 
 be opened. Each spiritual degree is opened with man accordino- 
 to the reception of the Divine Love and the Divine Wisdom 
 from the Lord. Tliose who receive something thereof come into 
 the first or lowest spiritual degree ; those who receive more into 
 the second or middle spiritual degree ; and those who receive 
 much into the third or highest degree. But those who receive 
 nothing in these degrees remain in the natural degrees, and do 
 not derive from the spiritual degrees aught but the fact that 
 they are able to think and thence to speak, and to will and 
 thence to act, but not intelligently. 
 
 68. Concerning the elevation of the interiors of man, which
 
 32 ANQELIG WISDOM CONCERNING 
 
 belong to his mind, this also has to be known. In everything 
 created by God there is reaction. In life alone there is action, 
 and the reaction is excited by the action of life. This reaction 
 appears as if it belonged to the created subject, from the fact 
 that it exists when the subject is acted upon. Thus in man it 
 appears as if the reaction were his, because he has no other 
 feeling than that the life is his, when yet a man is only a recipient 
 of life. From this cause it is that man from his hereditary evil 
 reacts against God. But in proportion as he believes that all 
 his life is from God, and that all the good of life is from the 
 action of God, and all the evil of life from the reaction of man, 
 in the same proportion reaction becomes the property of the 
 action, and the man acts with God, as from himself. The equi- 
 librium of all things is from action, and at the same time from 
 reaction, and everything must be in equilibrium. These things 
 are said that man may not believe that he himself ascends to 
 God by himself, but by the Lord. 
 
 69. The Divine fills all the spaces of the universe 
 APART FROM SPACE. There are two things proper to nature, 
 SPACE and time. From these in the natural world man forms 
 the ideas of his thought, and thence his imderstanding. If he 
 remains in these ideas, and does not raise his mind above them, 
 he can never perceive anything spiritual and Divine ; for he 
 involves them in ideas which flow from space and time ; and in 
 proportion as he does this, the light — the lumen — of his under- 
 standing becomes merely natural. To think from this lumen in 
 reasoning about spiritual and Divine things, is like thinking from 
 the thick darkness of night concerning those things which appear 
 only in the light of day. This is the origin of naturalism. But 
 he who knows how to raise his mind above the ideas of thought 
 which flow from space and time, passes from thick darkness 
 into light, and apprehends spiritual and Divine things, and 
 at last sees those things which are in them and from them ; 
 and then from that light he disperses the thick darkness of the 
 natural lumen, and relegates its fallacies from the middle to
 
 THE DIVINE LOVE. 33 
 
 the sides. Every man Avho has understanding is able to think 
 above the properties of nature, and also actually does so think; 
 and then he affirms and sees that the Divine, because it is omni- 
 present, is not in space. He is also able to affirm and to see 
 those things which have been adduced above. But if he denies 
 the Divine Omnipresence, and ascribes all things to nature, in 
 that case he does not wish to be raised, although he can be. 
 
 70. All who die and become angels put off those two 
 properties of nature, which, as said above, are space and time. 
 They enter then into spiritual light, in which the objects of 
 thought are truths, and the objects of sight are similar to the 
 objects in the natural world, but correspondent to their thoughts. 
 The objects of their thought which, as just stated, are truths, 
 draw nothing at all from space and time ; but the objects of 
 their sight appear indeed as in space and in time, but still 
 they do not think from these. The cause is that spaces and 
 times there are not settled as in the natural world, but 
 mutable according to the states of their life. Hence, in 
 their stead, in the ideas of their thought there are states of life ; 
 instead of spaces there are such things as have relation to states 
 of love, and instead of times there are such things as have 
 relation to states of wisdom. Hence it is that spiritual thought, 
 and thence also spiritual speech, differ so much from natural 
 thought, and thence from natural speech, that they have nothing 
 in common except in respect to the interiors of things, all of which 
 are spiritual. Concerning this difference more will be said else- 
 where. Now, as the thoughts of the angels derive nothing from 
 space and time, but all from states of life, it appears that the 
 angels do not comprehend when it is said that the Divine 
 fills spaces ; for they do not know what spaces are : but that 
 they clearly comprehend when apart from an idea of any space, 
 it is said that the Divine fills all thino-s. 
 
 71. In order that it may be plain that the merely natural man 
 thinks of spiritual and Divine things from space, and the 
 spiritual man apart from space, let the following serve as an 
 illustration. The merely natural man thinks by means of ideas
 
 34 ANGELIG WISDOM CONCERNING 
 
 which he has procured from the objects of sight, in all of which 
 there is figure derived from length, breadth, and height, and 
 from form terminated by these, which is either angular or 
 circular. These things manifestly inhere in the ideas of 
 his thought concerning the things visible on earth, and they 
 also inhere in the ideas of his thought concerning non-visible 
 thinofs, such as civil and moral things. He does not indeed see 
 in the latter the things belonorinsf to figure and form, but still 
 they reach thither by continuity. The case is different with a 
 spiritual man, especially with an angel of heaven. His thought 
 has nothing in common with figure and form deriving anything 
 from length, breadth and height of space, but it has all from the 
 state of the thing from the state of life. Hence instead of length 
 of space he thinks of the good of a thing from the good of life ; 
 instead of breadth of space, of the truth of a thing from the truth 
 of life, and instead of height of the degrees of these. Thus he 
 thinks from correspondence, which is the relation of spiritual 
 and natural things with each other. From this correspondence 
 it is that length in the Word signifies the good of a thing, 
 breadth the truth of a thing, and height the degrees of these. 
 Hence it is plain that an angel of heaven, when he thinks of the 
 Divine Omnipresence, can by no means think otherwise than 
 that the Divine fills all things apart from space. What the 
 angel thinks, is the truth, because the light which enlightens 
 his understanding is the Divine Wisdom. 
 
 72. This is the fundamental thought concerning God ; for 
 without this thought those thino's which will be said concerningf 
 the creation of the universe by God Man, concerning His 
 Providence, Omnipotence, Omnipresence and Omniscience, can 
 indeed be understood, but still not retained ; because the merely 
 natural man, while he understands these things, yet relapses 
 into his life's love, which is that of his will ; and this love 
 dissipates these things, and immerses the thought in space, in 
 which his lumen which he calls rational light abides; and he does 
 not know that in so far as ho denies these things, he becomes 
 irrational. That such is the case may be confirmed by the idea
 
 THE DIVINE LOVE. 35 
 
 concerning this truth, that God is a Man. I pray you read 
 with attention what has been said above, nos. 11 to 13, and 
 what follows after, and then you will understand that this is so. 
 But let down your thought into the natural lumen which flows 
 from space, and then will not these things seem like paradoxes ? 
 and if you let it down much, you will reject them. This is the 
 reason why it is said that the Divine fills all the spaces of the 
 universe, and why it is not said that God Man fills them. For 
 if this were said, the merely natural lumen would not assent. 
 But it assents to the proposition that the Divine fills, because 
 this agrees with the formula of speech of the theologians, that 
 God is omnipresent, and hears and knows all things. More may 
 be seen on this subject, nos. 7 to 10. 
 
 73. The Divine is in all time apart from time. As the 
 Divine is in all space apart from space, so also it is in all time 
 apart from time. For nothing which is proper to nature can be 
 predicated of the Divine, and space and time are proper to nature. 
 Space in nature is measurable, and so is time. Time is measured 
 by days, weeks, months, years, and centuries; and days are 
 measured by hours ; weeks and months, by days ; years, by the 
 four seasons, and centuries by years. Nature derives this 
 measurement from the apparent gyration and rotation of the 
 sun of the world. But it is otherwise in the spiritual world. 
 There the progressions of life likewise appear in time ; for the 
 inhabitants live with one another, as men in the world live 
 with one another ; and this is not possible apart from an appear- 
 ance of time. But time is not distinguished there into times 
 and seasons as in the world ; for their sun is constantly in its 
 east, never moved away : for it is the Divine Love of the Lord 
 which appears to them as a sun. Hence they have no days, 
 weeks, months, years, centuries, but instead of these there are 
 states of life ; and by these a distinction is caused which cannot 
 be called a distinction into times, but into states. Hence it is 
 that the angels do not know what time is, and that when it is 
 named they perceive state instead of it; and when state
 
 36 ANGELIC WISDOM CONCERNING 
 
 determines time, time is only an appearance. Thus hapi3iness 
 of state causes time to appear short, and unhappiness of state 
 causes time to appear long. From which it is plain that time 
 in the spiritual world is nothing else than quality of state. From 
 this ground it is that hours, days, weeks, months, and years, in 
 the Word signify states, and their progressions in series and in 
 complex. And when times are predicated of the Church, by its 
 morning is understood its first state, b}^ mid-day its fulness, by 
 evening its decline, and by night its end. The four seasons of 
 the year, spring, summer, autumn, and winter, have the same 
 meaning. 
 
 74. From these considerations it may appear that time makes 
 one with thought from affection ; for the quality of a man's 
 state arises therefrom. That in progressions through spaces in 
 the spiritual world, distances make one with progressions of time, 
 may be illustrated by many things. Thus Vv'ays there are 
 actually shortened in accordance with desires which are of 
 thought from affection ; and conversely are lengthened. Hence 
 it is that we speak also of spaces of time. But in such cases, 
 when thought does not conjoin itself with the man's proper 
 affection, as in sleep, time does not appear. 
 
 75. Now as times which are proper to nature in its world, 
 are pure states in the spiritual world, which there appear pro- 
 gressive, because angels and spirits are finite, it may appear that 
 in God the}' are not progressive, because He is Infinite, and 
 infinite things in Him are one, according to what has been 
 shown above, nos. 17 to 22. From which it follows that the 
 Divine is in all time apart from time. 
 
 76. Whoso does not know, and cannot by virtue of some per- 
 ception think of, God apart from time, is altogether unable to 
 perceive eternity otherwise than as eternity of time ; and then 
 in thinking of God from eternity he must needs fall into con- 
 fusion. For he thinks from a beginning, and a beginning is 
 exclusively an attribute of time. His delirium lies in the 
 thought that God has existed from Himself, from which he falls 
 headlong into the origin of nature from itself. From this idea
 
 THE DIVINE LOVE. -3/ 
 
 he cannot be extricated excepting by the spiritual or angelic 
 idea concerning eternity, which idea is apart from time ; and 
 when it is apart from time, then the Eternal and the Divine 
 are the same ; the. Divine is Divine in itself, and not from itself 
 The angels say, that they can indeed perceive God from eternity, 
 but by no means nature from eternity, and still less nature 
 from itself, and in no wise nature as nature in itself For that 
 Avhich is in itself is very Esse, from which all things are ; and 
 Esse in itself is very life, which is the Divine Love of the Divine 
 Wisdom, and the Divine Wisdom of the Divine Love. For 
 the angels this is eternity; abstracted from time, as the Un- 
 created is from the created, or the Infinite from the finite, 
 between which there is no ratio. 
 
 77. The Divine is the same in the greatest things and 
 IN THE least things. This follows from the two preceding 
 articles, namely, that the Divine is in all space apart from space, 
 and in all time apart from time ; and spaces are greater and 
 greatest, and are lesser and least. And because spaces and 
 times, as said above, make one, the case is the same with times. 
 The Divine in them is identical, because the Divine is not 
 various and mutable, as everything is which belongs to space 
 and time, or everything which belongs to nature, but is invari- 
 able and immutable ; and hence is everywhere and always the 
 same. 
 
 78. It appears as if the Divine were not the same in one man 
 as in another ; as, for instance, that it is different in a wise man 
 from what it is in a simple man, and in an old man from what 
 it is in a little child. But this is a fallacy arising from appear- 
 ance ; the man is different, but the Divine in him is not different. 
 A man is a recipient, and the recipient or receptacle is various. 
 A wise man is more adequately, and therefore more fully, a 
 recipient of the Divine Love and Divine Wisdom, than a simple 
 man ; and an old man who is also a wise man more than a 
 child or a youth ; but yet the Divine is the same in the one as in 
 the other. So also it is a fallacy arising from appearance, that
 
 38 • ANGELIC WI8D0M GONGERNING 
 
 the Divine is various with the angels of heaven and with the 
 men of the earth, because the angels of heaven are in wisdom 
 ineffable, and men not so ; but the apparent variety is in the 
 subjects, according to the quality of the reception of the Divine, 
 and not in the Lord. 
 
 79. That the Divine is the same in the greatest things and in 
 the least things, may be illustrated by heaven and by an angel 
 there. The Divine in the whole heaven and the Divine in an 
 angel is the same ; wherefore also the whole heaven can appear 
 as one angel. The same also is the case with the Church, and 
 with the man of the Church. The greatest in which the Divine 
 is, is the whole heaven and at the same time the whole Church, 
 the least is an angel of heaven and a man of the Church. 
 Sometimes an entire society of heaven has appeared to me as 
 one man angel ; and I was told that it could appear as a man 
 as big as a giant, and as a man as small as an infant : and this, 
 because the Divine is the same in the greatest things and in the 
 least things. 
 
 SO. The Divine is also the same in the greatest and in the 
 least of all those things which are created, and do not live ; for 
 it is in all the good of their use. The reason, however, why 
 they do not live is, because they are not forms of life, but forms 
 of uses ; and the form is various according to the excellence of 
 the use. But how the Divine is in these things will be stated 
 in what follows, where creation is treated of. 
 
 81. Abstract space, and altogether deny vacuum, and then 
 think of the Divine Love and of the Divine Wisdom, as being 
 very Essence itself, space abstracted and vacuum denied. Then 
 think from space, and you will perceive that the Divine is the 
 same in the greatest and in the least things of space ; for in 
 essence abstracted from space there is neither great nor small, 
 but identity. 
 
 82. Something shall be said here concerning Vacuum. I once 
 heard certain angels conversing with Newton on the subject of 
 vacuum. They said that they could not bear the idea of vacuum 
 as of nothing; because in their world which is spiritual, and
 
 THE DIVINE LOVE. 31) 
 
 within or above the spaces and times of the natural world, they 
 equally feel, think, are affected, love, will, breathe, 3^ea speak 
 and act, all of which are absolutely impossible in vacuum, as 
 nothing ; because nothing is nothing, and of nothing nothing 
 can be predicated. Newton said that he knows that the 
 Divine which Is, fills all things, and that he himself shudders 
 at the idea of nothing applied to vacuum, because that idea 
 is destructive of all things. He exhorts those who converse with 
 him concerning Vacuum, to beware of the idea of nothino- callinf'' 
 it a swoon, because in nothing no actuality of mind is possible.
 
 ANGELIC WISDOM CONCERNING THE 
 DIVINE LOVE. 
 
 FART II. 
 
 83. The Divine Love and the Divine Wisdom appear in 
 THE spiritual WORLD AS A SUN. There are two worlds, the 
 spiritual and the natural ; and the spiritual world does not derive 
 anything from the natural world, nor the natural world from the 
 spiritual world. The two are perfectly distinct, and communi- 
 cate only by correspondences; the nature of which has been 
 abundantly shown elsewhere. In order to illustrate this, the 
 following may serve as an example. Heat in the natural world 
 corresponds to the good of charity in the spiritual world, and 
 light in the natural world corresponds to the truth of faith in 
 the spiritual world. Who does not see that heat and the good 
 of charity, and that light and the truth of faith, are altogether 
 distinct ? At the first glance the}^ appear as distinct as two 
 totally different things. They appear so if you inquire in thought, 
 What has the good of charity in common with heat, and the 
 truth of faith with light ? And nevertheless spiritual heat is 
 that good, and spiritual light is that truth. Although these 
 things are so distinct from each other, still they make one by 
 correspondence. They make one in this way, that when a man 
 in the Word reads heat and light, then the spirits and angels 
 who are with the man, instead of heat perceive charity, and 
 instead of light faith. This example is adduced, in order that 
 it may be known that the two worlds, the spiritual and the 
 natural, are so distinct that they have nothing in common with
 
 THE DIVINE LOVE. 41 
 
 each other ; but nevertheless are so created that they communi- 
 cate, nay, are conjoined, by correspondences. 
 
 84. Since these two worlds are thus distinct, it may be seen 
 very clearly, that the spiritual world is under a different sun 
 from the natural world. For in the spiritual world there is heat 
 and light, equally as in the natural world ; but the heat there 
 is spiritual, and likewise the light ; and spiritual heat is the 
 good of charity, and spiritual light is the truth of faith. Now 
 because heat and light cannot derive their origin from any other 
 source than from a sun, it may appear hence, that in the spiritual 
 world there is another sun than that in the natural world; and 
 further, that the sun of the spiritual world in its essence is 
 such, that spiritual heat and light can exist from it, and that 
 the sun of the natural world in its essence is such that natural 
 heat can exist from it. All that is spiritual, which is related to 
 good and truth, can arise from no other sovirce than from 
 Divine Love and Divine Wisdom ; for all good is of love and 
 all truth of wisdom. Every wise man can see that they are 
 from no other source. 
 
 85. That there is another sun than the sun of the natural 
 world has hitherto been unknown. The reason is, that the 
 spiritual of man has so far passed into his natural, that he does 
 not know what spiritual is, nor consequently that there is a 
 spiritual world in which spirits and angels are, other than and 
 different from the natural world. As the spiritual world has 
 lain deeply hidden away from those who are in the natural 
 world, therefore it has pleased the Lord to open the sight of 
 my spirit, that I might see those things which are in that 
 world, as I see those which are in the natural world, and 
 afterwards describe that world ; which was done in the work on 
 Heaven and Hell, in one article of which the sun of the 
 spiritual world has also been treated of For it was seen by me, 
 and it appeared of the same size as the sun of the natural world : 
 it appeared also fiery like it, only more brilliant. It was likewise 
 made known to me that the universal angelic heaven is under 
 that sun ; and that the angels of the third heaven see it con-
 
 42 ANGELIC WISDOM CONCERNING 
 
 stantly, the angels of the second heaven very often, and the 
 angels of the first or ultimate heaven sometimes. That all the 
 heat and all the light among them, as well as all the things 
 which appear in that world, are from that sun, will be seen in 
 what follows. 
 
 86. That sun is not the Lord Himself, but from the Lord. It 
 is the Divine Love and the Divine Wisdom proceeding which 
 appear as a sun in that world. And because love and wisdom 
 in the Lord are one, as was shown in Part I., it is said that 
 that sun is the Divine Love ; for the Divine Wisdom is of the 
 Divine Love, thus also it is Love. 
 
 87. That sun appears before the eyes of the angels as fiery, 
 because love and fire correspond to each other ; for the angels 
 cannot see love with their eyes, but in the place of love that 
 which corresponds to it. For the angels, equally with men, have 
 an internal and an external : their internal is that which thinks 
 and is wise, and which wills and loves, and their external is 
 that which feels, sees, speaks and acts ; and all their externals 
 are correspondences of internals ; but spiritual, and not natural 
 correspondences. Divine love also is felt as fire by spiritual 
 beings. Hence it is that where fire is mentioned in the Word, 
 it signifies love. The holy fire in the Israelitish Church had 
 such a signification ; and on this account it is customary in 
 prayers addressed to God, to ask that heavenly fire, that is, Divine 
 Love, may kindle the heart. 
 
 88. As there is such a distinction between the spiritual and 
 the natural, as was shown above in no. 83, therefore nothing 
 whatever from the sun of the natural world can pass into the 
 spiritual world, that is, nothing of its heat and light, or of any 
 object on the earth. The light of the natural world is thick 
 darkness there, and its heat is death there. Nevertheless, the 
 heat of the world can be vivified by the influx of the heat of 
 heaven, and the light of the world can be illustrated by the 
 influx of the light of heaven. Influx takes place by correspond- 
 ences, and it cannot take place by contimiity.
 
 THE DIVINE LOVE. 43 
 
 89. Heat and light proceeds from the sun which exists 
 FROM the Divine Love and the Divine Wisdom. In the 
 spiritual world in which angels and spirits are, there is heat and 
 light, just as in the natural world in which men are; and raoveover 
 the heat is similarly felt as heat, and the light is seen as light. 
 But still the heat and light of the spiritual world and of the natural 
 world differ so much, that, as stated above, they have nothing 
 in common. They differ from each other as living and dead. 
 The heat of the spiritual world in itself is living, so also is its 
 light, but the heat of the natural world in itself is dead, and 
 so also is its light. For the heat and light of the spiritual world 
 proceed from a sun which is pure love, and the heat and light of 
 the natural world proceed from a sun which is pure fire ; and 
 love is alive, and Divine Love is Life itself, while fire is dead, 
 and the solar fire is death itself; it may be so called, because 
 there is absolutely nothing of life in it. 
 
 90. Because the angels are spiritual, they cannot live in any 
 other than spiritual heat and light ; bvit men cannot live in any 
 other than natural heat and light ; for the spiritual suits the 
 spiritual, and the natural the natural. If an angel should derive 
 the minutest thing from natural heat and light, he would perish ; 
 for it disagrees totally with his life. Every man as to the 
 interiors of his mind is a spirit. When a man dies, he steps 
 entirely out of the world of nature, and leaves behind him all 
 its belongings, and he enters into a world in which there is 
 nothing of nature ; and in that world he lives so separated 
 from nature that there is not any communication by conti- 
 nuity, that is, as between purer and grosser, but as between prior 
 and posterior; between which no communication is possible 
 except by correspondences. Hence it may be seen that spiritual 
 heat is not a purer natural heat, and spiritual light not a purer 
 natural light, but that they are altogether of a different essence ; 
 for spiritual heat and light derive their essence from a sun 
 which is pure Love, this being Life itself; and natural heat and 
 light derive their essence from a sun which is pure fire, in 
 which there is absolutely nothing of life, as was said above.
 
 44 ANGELIC WISDOM CONCERNING 
 
 91. Since there is such a difference between the heat and 
 light of these respective worlds, it appears plainly whence it is 
 that those who are in the one world cannot see those who are in 
 the other world. For the eyes of a man, who sees from natural 
 light, are from the substance of his world ; and the eyes of an 
 angel are from the substance of his world, thus they are formed 
 on either hand to receive adequately their own light. From 
 these things it may be seen from what a degree of ignorance 
 those persons think who do not admit into their faith [the fact] 
 that angels and spirits are men, because they do not see them 
 with their eyes. 
 
 92. Hitherto it has not been known that angels and spirits 
 are in an absolutely different light and in a different heat from 
 men ; nay, it has not been known that there is another light 
 and another heat. For man in his thought has not penetrated 
 deeper than into the interior or purer things of nature. On 
 this account also many have imagined that the dwellings of 
 angels and spirits are in the ether, and some think that they are 
 in the stars ; thus within nature, and not above or beyond it. 
 And yet angels and spirits are entirely above or beyond nature, 
 and in their own w^orld, which is under another sun. And as 
 in that world spaces are appearances, as w^as shown above, there- 
 fore it cannot be said that they are in the ether or in the stars. 
 They are together with man, conjoined to the affection and 
 thought of his spirit. For a man is a spirit; from that he 
 thinks and wills : Avherefore the spiritual world is where man is, 
 and in no way far from him. In short, every man as to the 
 interiors of his mind is in that world, in the midst of angels 
 and spirits there ; and he thinks from its light, and loves from 
 its heat. 
 
 93. That sun is not God, but it is the proceeding 
 FROM the Divine Love and the Divine Wisdom of God 
 Man ; the same is the case with the heat and light 
 FROM that sun. By that sun conspicuous to the angels, and 
 from which they have heat and light, the Lord Himself is not
 
 THE DIVINE LOVE. 45 
 
 understood, but the first proceeding from Him is understood, 
 which is the acme of spiritual heat. The acme of spiritual heat 
 is spiritual fire, which is the Divine Love and the Divine 
 Wisdom in their first correspondence. Hence it is that that 
 sun appears fiery, and also that it is fiery to the angels, but not 
 to men. The fire which is fire to men is not spiritual, but is 
 natural ; and the difference between the two fires is like the 
 difference between living and dead. Wherefore the spiritual 
 sun by heat vivifies those who are spiritual, and redintegrates 
 spiritual things ; but the natural sun indeed does likewise for 
 those who are natural, and for natural things, yet not from itself, 
 but through the influx of spiritual heat, to which it carries sub- 
 ordinate aid. 
 
 94. This spiritual fire, in which also light lies in its origin, 
 becomes spiritual heat and light, which decrease in going forth ; 
 and the act of decrease is effected by degrees, of which we 
 shall speak in what follows. The ancients represented this by 
 circles glowing with fire and resplendent with light around the 
 head of God ; which representation also is common at the 
 present day when God is presented in pictures as a Man. 
 
 95. That love produces heat, and wisdom light, is clear from 
 actual experience. When a man loves he grows warm, and 
 when he thinks from wisdom he sees things as it were in light. 
 From this it is evident that the first proceeding of love is heat, 
 and that the first proceeding of wisdom is light. That they are 
 also respectively correspondences is evident ; for heat does not 
 exist in love itself, but from love in the will, and thence in the 
 body ; and light does not exist in wisdom, but in the thought 
 of the understanding, and thence in the speech. Wherefore 
 love and wisdom are the essence and life of heat and lig-ht : 
 heat and light are precedents, and because they are precedents, 
 they are also correspondences. 
 
 96. That spiritual light is altogether distinct from natural 
 light, any one can know by paying attention to the thoughts of 
 his mind. For when the mind thinks, it sees its objects in 
 light ; and they who think spiritually see truths, and see them
 
 46 ANQELIG WISDOM CONCERNING 
 
 in the middle of the night just as well as in the day. On this 
 account also light is predicated of the understanding, and the 
 understanding is said to see ; for a person sometimes says of the 
 subject of which another speaks, that he sees that it is so, that 
 is, he understands. The understanding, because it is spiritual, 
 cannot see in this manner from natural light ; for natural light 
 does not lie in the man, but goes away with the sun. Hence it 
 appears that the understanding enjoys a different light from 
 the eye, and that this light is from a different origin. 
 
 97. Let every one beware of thinking that the sun of the 
 spiritual world is God Himself God Himself is a Man. The 
 first proceeding from His Love and Wisdom is that spiritual 
 fiery thing which appears before the angels as a sun. Therefore 
 when the Lord manifests Himself to the angels in person, He 
 manifests Himself as a Man ; and this sometimes in the sun, 
 sometimes outside of it. 
 
 98. It is from this corresjDondence that the Lord in the Word 
 is not only called the sun, but also fire and light. And by 
 the sun is understood Himself as to Divine Love and Divine 
 Wisdom together ; by fire, Himself as to Divine Love, and by 
 light, Himself as to Divine Wisdom. 
 
 99. Spiritual heat and light, because they proceed 
 FROM THE Lord as a sun, make one, as His Divine Love 
 AND Divine Wisdom make one. How Divine Love and Divine 
 Wisdom in the Lord make one is explained in Part I. Heat 
 and light make one in like manner, because they proceed, and 
 the things which proceed make one by correspondence ; for heat 
 corresponds to love, and light to wisdom. Hence it follows that 
 as Divine Love is the Divine Esse, and Divine Wisdom is the 
 Divine Existere, as shown above, nos. 14 to 16, so spiritual heat 
 is the Divine proceeding from the Divine Esse, and spiritual light 
 is the Divine proceeding from the Divine Existere. Wherefore, 
 as by that union the Divine Love is of the Divine Wisdom, and 
 the Divine Wisdom is of the Divine Love, as shown above, nos. 
 34 to 39, so spiritual heat is of spiritual light, and spiritual
 
 THE DIVINE LOVE. ^ 
 
 light is of spiritual heat. And because there is such a union, 
 it follows that the heat and light in proceeding from the Lord 
 as a sun are one. It will be seen, however, in what follows, 
 that they are not received as one by angels and men. 
 
 100. The heat and light which proceed from lohe Lord as a 
 sun are the things which by way of eminence are called the 
 Spiritual, and they are called the Spiritual in the singular 
 number, because they are one ; wherefore in the following pages 
 where the Spiritual is spoken of, both are meant together. From 
 that spiritual it is that the whole of that world is called 
 spiritual. Through that spiritual all things of that world derive 
 their origin, and thence also their denomination. That heat 
 and that light are said to be the spiritual, because God is 
 called a Spirit, and God as a Spirit is that proceeding. God 
 from His own Essence is called Jehovah ; but through that 
 Proceeding He vivifies and enlightens the angels of heaven and 
 the men of the Church. Wherefore also vivification and 
 enlighteimient are said to be effected by the Spirit of Jehovah. 
 
 101. That the heat and light, that is, the Spiritual, proceed- 
 ing from the Lord as a sun, make one, can be illustrated by the 
 heat and light which proceed from the sun of the natural world. 
 These two also make one in going forth from this sun. That 
 they do not make one on earth is not due to this sun, but to 
 the earth ; for the latter revolves daily round its axis, and makes 
 a yearly circumvolution according to the ecliptic. Hence there 
 is an appearance that heat and light do not make one ; for in 
 the middle of summer there is more of heat than of light, and 
 in the middle of winter more of light than of heat. The like is 
 the case in the spiritual world ; only the earth there does not 
 revolve and rotate ; but the angels convert themselves more 
 and less to the Lord, and those who convert themselves more 
 receive more of the heat and less of the light, and those who 
 convert themselves less to the Lord receive more of the light 
 and less of the heat. Hence it is that the heavens, which are 
 from the angels, are distinguished into two kingdoms, one of 
 which is called the celestial kingdom, and the other the spiritual.
 
 48 ANGELIG WISDOM CONGE ENING 
 
 The celestial angels receive more of the heat, and the spiritual 
 angels more of the light ; according to the reception of the heat 
 and light by them, is also the appearance of the lands on which 
 they dwell. The correspondence is plenary, if only for the 
 motion of the earth you substitute the change of state of the 
 angels, 
 
 102. And that all spiritual things originating through the 
 heat and light of their own sun, regarded in themselves likewise 
 make one ; and that these things regarded as proceeding from 
 the affections of the angels, do not make one ; will be seen in 
 what follows. When the heat and light make one in the heavens, 
 there is as it were spring-tide among the angels ; but when 
 they do not make one there is either as it were summer, or as 
 it were winter ; not like the winter in the frigid zones, but like 
 the winter in the tropic zones. For the reception of love and 
 wisdom in an even ratio is the very angelic character, and 
 therefore an angel is an angel of heaven according to the union 
 of love and wisdom with him. The same is the case with the 
 man of the Church, if love and wisdom, that is, charity and 
 faith, make one with him. 
 
 103. The sun of the spiritual world appears in a middle 
 altitude, distant from the angels, as the sun of the world 
 APPEARS DISTANT FROM MEN. The idea which most people bring 
 with them from the world concerning God is, that He is overhead 
 on high, and concerning the Lord, that He is in heaven among 
 the angels. They entertain the idea of God as being overhead 
 on high, because in the Word God is called the Most High, and 
 it is said that He dwells on high ; wherefore they raise their 
 eyes and hands upwards during prayer and worship; not knowing 
 that by the Most High is signified the inmost. Concerning the 
 Lord they entertain the idea that He is in heaven among the 
 angels, because they do not think of Him otherwise than as of 
 another man, while some think of Him as of an angel; not 
 knowing that the Lord is the Very and one Only God who rules 
 the universe. If He were among the angels in heaven, He
 
 THE DIVINE LOVE. 49 
 
 coukl not have the universe under His gaze, and under His care 
 and government. And unless He shone as a sun before those 
 who are in the spiritual world, the angels could not have any 
 light ; for the angels are spiritual, and therefore no other light 
 is suitable to their essence than spiritual light. That there is 
 light in the heavens, immensely exceeding the light on earth, 
 will be seen below when degrees are discussed. 
 
 104. In so far, therefore, as concerns the sun from which the 
 angels have light and heat, it appears above the lands on which 
 the angels dwell, at an elevation of about forty-five degrees, 
 which is the middle altitude ; and it also appears distant from 
 the angels as the sun of the world appears distant from men. 
 That sun appears constantly in that altitude and at that 
 distance, nor does it move from its place. Hence it is that the 
 angels have not times divided into days and years, nor any 
 progression of the day from morning, through mid-day, to even- 
 ing and into night ; nor any progression of the year from spring, 
 through summer, to autumn and into winter ; but there is 
 perpetual light and» perpetual spring. Thus instead of times 
 there are states with them, as was said above. 
 
 105. The following are the principal causes why the sun of 
 Uie spiritual world appears in a middle altitude. First, that 
 the heat and light which proceed from that sun, are thus in 
 their mean degree, and hence in their even ratio, and conse- 
 quently in their right attempering. For if the sun were to 
 appear above the middle altitude, more of heat than of light 
 would be perceived, if below it, more of light than of heat 
 would be perceived; as is the case on earth when the sun 
 is above or below the middle of the heaven ; when above, 
 the heat increases beyond the light, when below, the light 
 increases beyond the heat ; for the light remains the same in 
 summer and in winter, but the heat increases and diminishes 
 according to the deijrees of the altitude of the sun. The 
 SECOND cause why the sun of the spiritual world appears in a 
 middle altitude above the angelic heaven, is, because there is 
 thus a perpetual spring in all the angelic heavens, whereby
 
 50 ANGELIC WISDOM CONCERNING 
 
 the angels are in a state of peace ; for this state corresponds to 
 spring-time on earth. The THIRD cause is, that thus the angels 
 can always turn their faces to the Lord, and see Him with their 
 eyes. For in every turning of their bodies the angels have 
 the East, and thus the Lord before their faces ; which is peculiar 
 to that world. This would not be the case, if the sun of that 
 world were to appear above or below the middle altitude, and 
 least of all if it appeared overhead in the zenith. 
 
 106. If the sun of the spiritual world did not appear distant 
 from the angels, as the sun of the natural world from men, then 
 the universal angelic heaven, and hell under it, and our terra- 
 queous globe under these, could not be under the view, the care, 
 the omniprcvsence, omniscience, omnipotence, and providence of 
 the Lord. Comparatively as is the case with the sun of our 
 world ; tmlcss this were at such distance from the earth as we 
 see it, it could not be present and powerful in all lands by its 
 heat and light, thus could not lend a subordinate aid to the sun 
 of the spiritual world. 
 
 107. It is most highly necessary to know that there are two 
 suns, one spiritual, and the other natural. The spiritual sun 
 is for those who are in the spiritual world, and the natural sun 
 for those who are in the natural world. Unless this be known, 
 nothing concerning the creation and concerning man, which 
 subjects are to be treated of, can be rightly understood. The 
 effects indeed may be seen, but unless at the same time the 
 causes of the effects are seen, the effects can appear only as 
 it were in dark night. 
 
 108. The distance between the sun and between the 
 angkls in the spiritual world is an appearance according 
 to the reception of the divine love and the divine 
 Wisdom by them. All the fallacies which prevail with the evil 
 and with the simple arise from appearances confirmed. So 
 long as appearances remain appearances, they are apparent 
 truths, according to which every one may think and speak ; but 
 when they are accepted for real truths, which is the case when
 
 THE DIVINE LOVE. 51 
 
 they are confirmed, then apparent truths become falsities 
 and fallacies. For instance it is an appearance that the sun 
 revolves every day round the earth, and that every year it 
 pursues its course along the ecliptic. So long as this appear- 
 ance is not confirmed it is an apparent truth, according to which 
 any one may think and speak ; for he can say that the sun 
 rises and sets, and thereby causes morning, mid-day, evening, 
 and night ; also that the sun is now in such and such a degree 
 of the ecliptic or of its altitude, and that thereby it causes 
 spring, summer, autumn, and winter. But when any one con- 
 firms himself in the position that this appearance is the truth 
 itself, then the confirmer thinks and speaks a falsity originating 
 from a fallacy. The, same is the case with innumerable other 
 appearances, not only in natural, civil, and moral things, but 
 also in spiritual things. 
 
 109. The like is the case with the distance of the sun of the 
 spiritual world, Avhich sun is the first proceeding of the Divine 
 Love and the Divine Wisdom of the Lord. The truth is that 
 there is no distance ; but that distance is an appearance accord- 
 ing to the reception of the Divine Love and the Divine Wisdom 
 in their degree by the angels. That distances in the spiritual 
 world are appearances may be seen from what has been shown 
 above, as for instance in nos. 7 to 9, that the Divine is not in 
 space, and in nos. 69 to 72, thcd the Divine Jills all spaces apart 
 froixi space. And if there are no spaces, there are no distances, 
 
 or what amounts to the same thing, if spaces are appearances, 
 distances also are appearances, for distances are of space. 
 
 110. The sun of the spiritual world appears in distance from 
 the angels, because the Divine Love and the Divine Wisdom is 
 received by them in an adequate degree of heat and light. 
 For an angel, because he is created and finite, cannot receive 
 the Lord in the first degree of heat and light, such as it is in 
 the sun, for then he would be entirely consumed. Wherefore 
 the Lord is received by the angels in the degree of heat and 
 light corresponding to their love and Avisdom. The following 
 may serve as an illustration. An angel of the last or ultimate
 
 o2 ANGELIC iriSDOM GONCEBNING 
 
 heaven cannot ascend to the angels of the third heaven ; for if 
 he ascends and enters their heaven, he falls into a kind of 
 swoon, and his life struggles as it were with death ; the reason 
 is that he has love and wisdom in a lesser degree, and the heat 
 of his love and the light of his wisdom in the same degree. 
 What, then, would be the case were an angel to ascend to the sun, 
 and come into its fire. On account of the differences of the 
 reception of the Lord by the angels, the heavens also appear 
 distinct from one another. The highest heaven, which is called 
 the third, appears above the second, and the second appears 
 above the first; not that the heavens are mutually distant, 
 but that they appear to be distant ; for the Lord is equally 
 present with those who are in the last heaven, as He is with 
 those who are in the third heaven. That which causes the 
 appearance of distance is in the subjects, namely, the angels, 
 not in the Lord. 
 
 111. That this is so can scarcely be comprehended by a 
 natural idea, because there is space in that idea ; but it can be 
 comprehended by a spiritual idea, because there is no space in 
 it. The angels are in this last idea. So much can, however, be 
 comprehended by a natural idea, that love and wisdom, or what 
 is the same, that the Lord, who is Divine Love and Divine Wis- 
 dom, cannot advance through spaces, but that He is present 
 with every one according to reception. That the Lord is present 
 with all, He teaches in Matthew xxviii. 20 ; and that He makes 
 His abode with those who love Him, John xiv. 21. 
 
 112. This may seem a matter of superior wisdom, because it 
 has been confirmed by means of the heavens and the angels ; 
 but nevertheless the case is the same with men. Men, as to the 
 interiors of their minds, are warmed and illuminated by the 
 same sun. They are warmed by its heat and illuminated by 
 its light in proportion as they receive love and wisdom from 
 the Lord. The difference between the angels and men is, that 
 angels arc under the spiritual sun only, but men are not 
 only under that sun, but also under the sun of this world ; 
 for the bodies of men cannot exist and subsist unless they are
 
 THE DIVINE LOVE. 53 
 
 under both suns ; not so the bodies of the angels, which are 
 spiritual. 
 
 118. The Angels are in the Lord, and the Lord in 
 them ; and because the angels are recipients, the lord 
 alone is HEAVEN, Hoavon is called the dwelling-place of God, 
 and also the throne of God, and hence it is believed that God 
 is there as a kinofisin his kino-dom. But God, that is the Lord, 
 is in the sun above the heavens, and by His presence in the 
 heat and light He is in the heavens, as is shown in the two 
 last paragraphs. And although the Lord in this manner is in 
 heaven still He is there as in Himself. For, as was shown above, 
 nos. 108 to 112, the distance between the sun and heaven is 
 not distance, but appearance of distance. As this distance 
 therefore is only an appearance, it follows that the Lord 
 Himself is in heaven, for He is in the love and wisdom of 
 the ansfels of heaven. And because He is in the love aad 
 wisdom of all the angels, and the angels constitute heaven, He 
 is in the universal heaven. 
 
 114. The Lord is not only in heaven, but even is very 
 heaven, because love and wisdom make the angel, and these 
 two are the Lord's with the angels. Hence it follows that 
 the Lord is heaven. For the angels are not angels from their 
 proprium, for the angel's proprium is altogether like the 
 proprium of man, which is evil. The angel's proprium is such 
 because all angels have been men, and this proprium is inherent 
 in them from birth. It is only removed, and in proportion as 
 it is removed, the angels receive love and wisdom, that is, the 
 Lord in themselves. If any one elevates his understanding only 
 a little he may see that the Lord must dwell with the angels 
 in that which is His own, that is, in His proprium, which is love 
 and wisdom ; and not at all in the proprium of the angels, which 
 is evil. Hence it is, that in so far as evil is removed, in so far 
 the Lord is in them, and in so far they are angels. The very 
 angelhood of heaven is the Divine Love and the Divine Wisdom. 
 This Divine is called the AuCTelic when it is in the angels.
 
 54 ANGELIC WI8D0M CONCERNING 
 
 Hence it appears again, that the angels are angels from the Lord, 
 and not from themselves; consequently this applies to heaven also. 
 115. But how the Lord is in an angel, and an angel in the 
 Lord, cannot be comprehended, unless the nature of the conjunc- 
 tion be known. Conjunction is of the Lord with the angel, and 
 of the angel with the Lord, wherefore the conjunction is reci- 
 procal. This conjunction on the part of the angel is as follows. 
 The angel does not perceive otherwise than that he is in love 
 and wisdom from himself, just as is the case with man, and 
 hence as if love and wisdom were his, or belonged to him. 
 Unless he did so perceive, there would be no conjunction ; 
 thus the Lord would not be in him, nor he in the Lord. 
 Neither is it possible for the Lord to be in any angel or in any 
 man, unless he in whom the Lord is with love and wisdom, 
 perceives and feels these as his own. By this means the 
 Lord is not only received, but also, when received, is retained, 
 and likewise beloved in return. Wherefore by this an angel is 
 made wise, and remains wise. Who can wish to love the Lord 
 and his neighbour, and who can wish to be wise, unless he feels 
 and perceives that which he loves, learns, and imbibes as his 
 oyn\ ? Who otherwise can retain it ? If this were not so, the 
 inflowing love and wisdom would have no abiding place, but 
 would flow through and not affect, so that an angel would not 
 be an angel, nor would a man be a man, nay, he would merely 
 be a kind of inanimate thing. From these things it may 
 appear that there must be reciprocity in order that there may 
 be conjunction. 
 
 116. But how it is brought about that an angel perceives and 
 feels as his own, and thus receives and retains that which yet is 
 not his own — for as was said above an angel is not an angel from 
 anything of his own, but from those things which are with him 
 from the Lord — shall now be explained. The case in itself is 
 thus. With every angel there is liberty and rationality : these 
 two are with him to the end that he may be reccptible of love 
 and wisdom from the Lord. Yet both these, the liberty as well 
 as the rational! I y, arc not his but are the Lord's with him.
 
 THE DIVINE LOVE. 55 
 
 Still as those two are intimately conjoined to his life, so 
 intimately that they may be said to be enjoined upon his life, 
 therefore they appear as his properties. From them he is able 
 to think, and to Avill, and to speak, and act ; and what he thinks, 
 wills, speaks, and does from them, appears as if it were from 
 himself. This causes reciprocity, by which conjunction comes. 
 In so far, however, as an angel believes that love and wisdom 
 are in him, and thus claims them to himself as his own, in so far 
 the Angelic is not in him, and hence in so far he has no con- 
 junction with the Lord. For he is not in the truth ; and 
 because truth makes one with the light of heaven, in so 
 far he cannot be in heaven. Thereby he denies that he lives 
 from the Lord, and believes that he lives from himself, conse- 
 quently that he has a Divine essence. In these two, liberty 
 and rationality, consists the life which is called angelic and 
 human. From these things it may appear that an angel has 
 reciprocity for the sake of conjunction with the Lord ; but that 
 the reciprocity considered in its faculty, is not his but the Lord's. 
 Hence it is, that if he abuses the principle of reciprocity, by 
 which he perceives and feels as his own what is the Lord's, 
 which is done by appropriating it to himself, he falls down 
 from angelhood. That conjunction is reciprocal, the Lord 
 Himself teaches in John xiv. 20 to 24 ; xv. 4, 5, 6. And 
 that the conjunction of the Lord with man and of man with 
 the Lord, is in those things which are the Lord's, which are 
 called His words, John xv. 7. 
 
 117. There are some who imagine that Adam was in such a 
 state of liberty or freedom of will, that he was able to love 
 God and be wise from himself, and that this freedom of Avill 
 was lost in his posterity. But this is an error. For man is not 
 life, but a recipient of life, see above, nos. 4 to 6, 54 to GO. 
 And he who is a recipient of life, cannot, from anything of his 
 own, love and be wise : wherefore also Adam, when he willed 
 to be wise and to love on his own account, fell from wisdom and 
 love, and was cast out of Paradise. 
 
 118. The same which is now said of an angel must be said of
 
 56 ANGELIG WISDOM CONCERNING 
 
 heaven which consists of the angels, because the Divine in the 
 greatest and least things is the same, as was shown above, nos. 77 
 to 82. The same which has been said of an angel and of 
 heaven must be said of man and the church : for the angel of 
 heaven and the man of the church act as one by conjunction ; 
 and also a man of the church, as to the interiors which belong 
 to his mind, is an angel : but by a man of the church is under- 
 stood a man in whom the church is. 
 
 119. In the spiritual world the east is where the Lord 
 appears as a sltn, and the remaining quarters result 
 ACCORDINGLY. The sun of the spiritual world and its essence, 
 as well as its heat and light, and the presence of the Lord by 
 means of it, have been treated of; we shall now treat also of the 
 quarters of the spiritual world. The reason why that sun and 
 that world are treated of is, because God is treated of, and love 
 and wisdom ; and to treat of these subjects otherwise than from 
 their very origin would be to treat them from effects, and not 
 from causes. And yet effects teach nothing but effects, and 
 when they alone are examined they do not bring to light any 
 cause ; but causes bring effects to light ; and knowing effects 
 from causes is being wise ; but seeking out causes from effects 
 is not being wise, because then fallacies present themselves, 
 which the en([uirer calls causes, and so wisdom is turned into 
 foolishness. Causes are prior things and effects are posterior 
 things ; and from posterior things prior things cannot be seen, 
 but posterior things can be seen from prior things. This is 
 order. This is the reason whj^ the spiritual world is here treated 
 of first, for all causes are there ; and afterwards the natural 
 world, where all things that appear are effects. 
 
 120. The quarters of the spiritual world shall now be spoken 
 of There arc quarters there in like manner as in the natural 
 world ; but the (piarters of the spiritual world, like the world itself, 
 arc spiritual ; whereas the quarters of the natural world, like that 
 world itself, arc natural ; wherefore they differ so much that 
 they have nothing in common. There are four quarters in
 
 THE DIVINE LOVE. o7 
 
 either world, which are called east, west, south, and north. 
 These four quarters in the natural world are constant, 
 determined by the sun in the meridian ; in front of it is the 
 north, on one side is the east, on the other side is the west, 
 which quarters are determined by the meridian of each parti- 
 cular place ; for the sun's station in the meridian is always the 
 same everywhere, and therefore fixed. It is different in the 
 spiritual world : there the quarters are determined by the sun 
 of that world, which appears constantly in its place, and where 
 it appears, there is the east. Wherefore the determination of 
 the quarters in that world is not, as in the natural world, from 
 the south, but it is from the east ; in front of it is the west, on 
 one side is the south, and on the other is the north. But that 
 these quarters are not from the sun there, but from the inhabi- 
 tants of that world, who are angels and spirits, will be seen in 
 what follows. 
 
 121. As these quarters, by virtue of their origin, which is the 
 Lord as a sun, are spiritual, therefore the habitations of angels 
 and spirits, all of which are according to these quarters, are also 
 spiritual ; and they are spiritual, because the angels and spirits 
 have their places of abode according to their reception of love 
 and wisdom from the Lord. Those who are in a higher degree 
 of love dwell in the east, those who are in a lower degree of 
 love in the west; those who are in a higher degree of wisdom 
 in the south, and those who are in a lower degree of wisdom in 
 the north. Hence it is, that in the Word, by the east, in the 
 supreme sense, is meant the Lord, and in a respective sense 
 love towards Him; by the west, love towards Him decreasing; 
 by the south, wisdom in light ; and by the north, wisdom in 
 shade ; or similar things relatively to the state of those who are 
 treated of. 
 
 122. Since all the quarters in the spiritual world are deter- 
 mined from the cast, and by the east, in a supreme sense, is 
 meant the Lord, and also Divine Love, it is evident that the 
 Lord, and love to Him, are the source from which all things are ; 
 and that in so far as any one is not in that love, in so far he is
 
 58 ANGELIG WISDOM CONCERNING 
 
 remote from the Lord, and dwells either in the west, or in the 
 south, or in the north, at distances there according to receptions 
 of love. 
 
 123. Since the Lord as a sun is constantly in the east, there- 
 fore the ancients, among whom all things of worship were repre- 
 sentative of spiritual things, when engaged in prayer, turned 
 their faces to the east ; and that they might do the like in all 
 Avorship, they also turned their temples thither. Hen ce it is, 
 that churches at the present day are also built in like manner. 
 
 124. The quarters in the spiritual world are not from 
 THE Lord as a sun, but they are from the angels accord- 
 ing TO reception. It has been stated that the angels dwell 
 distinctly in relation to each other, some in the eastern quarter, 
 some in the western, some in the southern, and some in the 
 northern ; and that those who dwell in the eastern quarter are 
 in a higher degree of love, those in the western in a lower degree 
 of love, those in the southern in the light of wisdom, and those in 
 the north in the shade of wisdom. This diversity of their 
 habitations appears as if it was from the Lord as a sun, Avhen 
 yet it is from the angels. The Lord is not in a greater and 
 lesser degree of love and wisdom, that is. He as a sun is not in 
 a greater or lesser degree of heat and light with one person 
 than with another, for He is everywhere the same. But he is 
 not received by one in the same degree as by another ; and this 
 causes them to appear to themselves to be at a greater or smaller 
 distance from each other, and also variously according to the 
 quarters. From this it follows, that the quarters in the spiritual 
 world are nothing else than various receptions of love and wisdom, 
 and thence of heat and light from the Lord as a sun. That this 
 is the case appears from what was shown above, nos. 108 to 112, 
 that distances in the spiritual world are appearances. 
 
 125. Because the quarters are various receptions of love and 
 wisdom by the angels, the variety from which that appearance 
 exists must now be spoken of The Lord is in an angel, and an 
 angel in the Lord, as was shown in the preceding article. But
 
 THE DIVIXE LOVE. 50 
 
 because it appears as if the Lord as a sun were outside him, it 
 also appears that the Lord sees him from the sun, and that he 
 sees the Lord in the sun, ahnost in the same manner as an image 
 appears in a mirror. If, therefore, we are to speak according 
 to that appearance, the case is this, that the Lord sees and 
 inspects every one face to face, but that the angels in their 
 turn do not thus see the Lord. Those who arc in love to the 
 Lord from the Lord see Him directly, therefore they are in the 
 east and the west ; but those who are more in wisdom see the 
 Lord obliquely to the right, and those who are less in wisdom 
 obliquely to the left ; therefore the former are in the south, and 
 the latter in the north. The reason why both the latter are in 
 oblique aspect is, because love and wisdom proceed from the 
 Lord as one, but are not received as one by the angels, as was 
 also said before, and the wisdom which abounds over love 
 appears indeed as wisdom, but still is not, because the super- 
 abundant wisdom has no life from love in it. From these con- 
 siderations it is plain whence the diversity of reception arises, 
 agreeably to which the dwellings of the angels appear according 
 to the quarters in the spiritual world. 
 
 126. That various reception of love and wisdom constitutes 
 quarter in the spiritual world may appear from this circum- 
 stance, that an angel changes quarter according to the increase 
 and decrease of love with him ; from which it is evident that 
 the quarter is not from the Lord as a sun, but that it is from the 
 angel according to reception. It is the same with man as to his 
 spirit. He as to his spirit is in a certain quarter of the spiritual 
 world, in whatever quarter of the natural world he may be, for, 
 as was said above, the quarters of the spiritual world have 
 nothing in common with the quarters of the natural world. 
 The man is in the latter as to his body, but in the former as to 
 his spirit. 
 
 127. In order that love and wisdom may make one with angel 
 and man, there are pairs in all the things of his body. The eyes, 
 ears, and nostrils are pairs ; the hands, loins, and feet are pairs ; 
 the brain is divided into two hemispheres, the heart into two
 
 60 ANGELIG IFISDUM CONCERNING 
 
 chambers, tlie lungs into two lobes, and in like manner the other 
 members. Thus in the angel and in the man there is a right 
 and a left ; and all their right parts have relation to love from 
 which wisdom comes, and all the left parts to wisdom from love ; 
 or, what is the same thing, all the right parts have relation to 
 good from which truth comes, and all the left parts to truth 
 irom good. Angel and man have these pairs that love and 
 wisdom, or good and truth, may act as one, and that as one 
 they may look to the Lord. But of this more in what follows. 
 
 128. From these considerations it maybe seen what fallacy 
 and consequent falsity those are in who suppose that the Lord 
 shares out heaven at His own good will, or that He arbitrarily 
 grants that one should have more wisdom and love than another; 
 when nevertheless the Lord wills that one may be wise and be 
 saved equally with another; for He provides means for all. 
 Every one is wise and is saved in proportion as he receives these 
 means, and lives according to them : for the Lord is the same 
 with one as with another; but the recipients, who are angels 
 and men, are dissimilar by reason of dissimilar reception and 
 life. That this is so may appear from those things which have 
 now been said concerning the quarters, and concerning the 
 habitations of the angels according to them, namely, that every 
 diversity is not from the Lord, but from the recipients. 
 
 129. The Angels constantly tuen their faces to the 
 Lord as a sun, and thus have the south to the right, the 
 north to the left, and the west at the back. All things 
 which are here said of the angels, and of their conversion to 
 the Lord as a sun, are also to be understood of man as to his 
 spirit ; for man as to his mind is a spirit, and if he is in love and 
 wisdom, he is an angel. Wherefore also after death when he 
 puts oflf his externals which he had derived from the natural 
 world, he becomes a spirit, or an angel. And because the 
 angels constantly turn the face to the rising of the sun, thus to 
 the Lord, it is said also of a man who is in love and wisdom 
 from the Lord that he sees God, that he looks to God, that he
 
 THE DIVINE IJIVE. Gl 
 
 has God before his eyes, by which is meant that he leads the 
 life of an ansfel. Such thinccs are said in tlie world, both because 
 they actually exist in heaven, and because they actually exist 
 in the spirit of man. Who does not look before himself to God 
 while he prays, no matter to what quarter his face may be 
 turned ? 
 
 130. The angels constantly turn their faces to the Lord as a 
 sun, because the angels are in the Lord, and the Lord in them, 
 and the Lord interiorly leads their affections and thoughts, and 
 turns them constantly to Himself; wherefore they must needs 
 look towards the east where the Lord appears as a sun. Hence 
 it is evident that the angels do not turn themselves to the Lord, 
 but that the Lord turns them to Himself. For when the angels 
 think interiorly of the Lord, they then do not think of Him 
 otherwise than as in themselves. Real interior thought does not 
 make distance, but exterior thought which acts as one with the 
 sight of the eyes. The reason is, that exterior, but not interior, 
 thought is in space ; and when it is not in space, as in the 
 spiritual world, still it is in the appearance of space. But these 
 things can be very little understood by a man who thinks of 
 God from space. For God is everywhere, and yet not in space. 
 Thus He is both within and without an angel, and hence an 
 angel can see God, that is, the Lord, both within himself and 
 also without himself; within himself when he thinks from love 
 and Avisdom, without himself when he thinks of love and wisdom. 
 Of these things, however, we shall speak in detail in the treatises 
 on The Lokd's Omnipresence, Omniscience, and Omnipo- 
 tence. Let every man beware lest he fall into that execrable 
 heresy that God has infused Himself into men, and that He is 
 in them, and no longer in Himself; when yet God is everywhere, 
 both within man and without him, for He is in all space apart 
 from space, as was shown above, nos. 7 to 10, and 69 to 72. If 
 He were in a man, He would not only be divisible, but also 
 enclosed in space ; nay, and a man might then think that he is 
 God. This heresy is so abominable, that in the spiritual world 
 it stinks like a rotten carcase.
 
 62 ANGELIC WISDOM CONCERNING 
 
 131. The conversion of the angels to the Lord is such, that, 
 in every turning of their bodies, they look in front toAvards 
 the Lord as a sun. An angel may turn round and round, and 
 thereby see the various things which are about him, but still 
 the Lord as a sun appears constantly before his face. This may 
 seem wonderful, but nevertheless it is the truth. It has also 
 been granted to me to see the Lord as a sun thus. I see Him 
 before my face ; and for a number of years to whatever quarter 
 of the world I have turned I have seen Him in a like 
 manner, 
 
 132. Since the Lord as a sun, thus the east, is in front of the 
 faces of all the angels of heaven, it follows that the south is to 
 their right, the north to the left, and the west at the back, 
 and so also in every conversion of their bodies. For, as said 
 before, all the quarters in the spiritual world are determined from 
 the east ; wherefore those who have the east before their eyes are 
 in the very quarters, nay, are themselves the determinations of 
 the quarters ; for, aswas shown above, nos. 124 to 128, the quarters 
 are not from the Lord as a sun, but from the angels according 
 to reception. 
 
 133. Now because heaven is from the angels, and the angels 
 are such, it follows that the universal heaven turns itself 
 to the Lord, and that heaven by this conversion is ruled 
 by the Lord as one man ; even as heaven is in the sight of 
 the Lord. That heaven is as one man in the sight of the Lord 
 may be seen in the work on Heaven and Hell, nos. 59 to 87. 
 The quarters of heaven also originate thence. 
 
 134. Since the quarters are thus inscribed as it were on the 
 angel, and also on the universal heaven, therefore an angel, 
 differently from a man in the world, knows his house and his 
 place of abode wherever he goes. A man does not know his 
 house and place of abode from any quarter in himself, because 
 he thinks from space, thus from the quarters of the natural 
 world, which have nothing in common with the quarters of the 
 spiritual world. Nevertheless birds and beasts have such a 
 knowledge in tlioni, for it is implanted in them to know of
 
 TEE DIVINE LOVE. 63 
 
 themselves their homes and places of abode, as is known from 
 much experience. A sign that such is the case in the spiritual 
 world. For all things which exist in the natural world are 
 effects, and all things which exist in the spiritual world are the 
 causes of those effects. The natural, which does not derive its 
 cause from the spiritual, docs not exist. 
 
 135. All the Interiors both of the mind and the 
 
 BODY of angels ARE TURNED TO THE LORD AS A SUN. The 
 angels have an understanding and a will, and they have a face and 
 a body. They have also the interior things of the understand- 
 ing and will, as well as of the face and the body. The interiors 
 of the understanding and the will are the things which belong 
 to their interior affection and thought ; the interiors of the face 
 are the brains ; and the interiors of the body are the viscera, 
 of which the primary are the heart and the lungs. In short, the 
 angels have all things in general and in particular that men 
 have on earth : it is by virtue of these things that angels are 
 men. The external form apart from those internal things does 
 not make them men, but the external form together with these 
 internals, nay from them, does make them men; otherwise 
 they would be only images of man, in which there is no life, 
 because the form of life is not within. 
 
 186. It is well known that the will and understanding rule 
 the body at their nod, for what the understanding thinks, the 
 mouth speaks, and what the will wills, the body docs. From 
 these considerations it is plain that the body is a form cor- 
 responding to the understanding and the will. And because 
 form is predicated also of the understanding and the will, it is 
 plain that the form of the body corresponds to. the form of the 
 understanding and the will. But this is not the place to 
 describe the nature of these respective forms. There are also 
 innumerable things in either form ; and innumerable things on 
 either side act as one, because they mutually correspond to each 
 other. Hence it is that the mind, comprising the will and the 
 understanding, rules the body at its beck, thus altogether as
 
 Gi ANGELIC WISDOM CONCERNING 
 
 it rules itself. From these considerations it follows that the 
 interiors of the mind act as one with the interiors of the body, 
 and the exteriors of the mind Avith the exteriors of the body. 
 The interiors of the mind will be spoken of below, after the 
 degrees of life have been treated of; likewise also the interiors 
 of the body. 
 
 137. Since the interiors of the mind make one with the interiors 
 of the body, it follows that when the interiors of the mind turn 
 themselves to the Lord as a sun, the interiors of the body also 
 do likewise ; and because the exteriors of both, the mind as well 
 as the body, depend upon their interiors, it follows that they also 
 do likewise. For what the external does, it does from the 
 internals, since the general derives all it has from the particulars 
 out of which it arises. Hence it appears that because an 
 angel turns his face and body to the Lord as a sun, all the 
 interiors of his mind and body are also turned in the same 
 direction. The like holds with man ; if he has the Lord con- 
 stantly before his eyes, which is the case if he is in love and 
 wisdom, he then looks to Him not only with his eyes and face, 
 but also with his whole mind and his whole heart, that is, with 
 all things of the will and the understanding, and at the same 
 time with all things of the body. 
 
 138. This conversion towards the Lord is an actual conversion, 
 and a kind of elevation. For the subject is elevated into the 
 heat and light of heaven, which is effected by an opening of the 
 interiors ; and when these are opened, love and wisdom flow into 
 the interiors of the mind, and the heat and the light of heaven 
 into the interiors of the body. Hence the elevation ; which 
 is like rising out of a cloud into clear air, or out of air into ether. 
 And love and wisdom with their heat and light are the Lord 
 with the man, Who, as was said above, turns the man to 
 Himself The contrary occurs with those who are not in love 
 and wisdom, and still more with those who are against love 
 and wisdom. The interiors of their minds as well as of their 
 bodies are closed, and when they are closed the exteriors re-act 
 against the Lord, for such is their inherent nature. Hence it is
 
 THE DIVINE LOVE. 65 
 
 that they turn their backs to the Lord, and to turn the back 
 thus is to turn to hell. 
 
 139. This actual conversion to the Lord is from love and 
 at the same time from wisdom ; not from love alone, nor from 
 wisdom alone ; for love alone is like Esse apart from its Existere, 
 since love exists in wisdom ; and wisdom apart from love 
 is like Existere apart from its Esse, since wisdom exists from 
 love. Love indeed is possible without wisdom ; but such love 
 is man's, and not the Lord's ; and wisdom also is possible with- 
 out love. This last Avisdom is indeed from the Lord, but it has 
 not the Lord in it ; for it is like the light of winter, which is 
 indeed from the sun, but nevertheless the essence of the sun, 
 which is heat, is not in it. 
 
 140. Every Spirit, whatever his quality, turns in like 
 MANNER to HIS RULING LOVE. What a spirit is, and what an 
 angel, shall first be stated. Every man after death comes first into 
 the world of spirits, which is in the middle between heaven and 
 hell, and there sfoes throuo^li his times or his states, and accord- 
 ing to his life is prepared either for heaven or for hell. So long 
 as he stays in that world he is called a spirit : he who is raised 
 from that world into heaven is called an angel ; but he who 
 is cast down into hell is called a satan, or a devil. So long 
 as these are in the world of spirits, he who is prepared for heaven 
 is called an angelic spirit, and he who is prepared for hell an 
 infernal spirit ; the angelic spirit in the meantime is conjoined 
 with heaven, and the infernal spirit with hell, ••ill the spirits 
 who are in the world of spirits are adjoined to men ; because 
 men, as to the interiors of their minds, are in like manner 
 between heaven and hell ; and through these spirits they com- 
 municate with heaven or with hell according to their life. It is 
 to be observed that the World of Spirits is one thing, and 
 the Spiritual World another: the world of spirits is that 
 which has just been spoken of; but the spiritual world embraces 
 that world, and also heaven and hell. 
 
 141. Something shall also be said concerning Loves, because 
 
 E
 
 66 ANGELIC WISDOM GONGERNING 
 
 the subject now under consideration is the conversion of angels 
 and sjiirits from their loves to their loves. The universal heaven 
 is distinguished into societies according to all the differences of 
 loves ; in like manner hell, and in like manner the world of 
 spirits. But heaven is distinguished into societies according to 
 the differences of heavenly loves ; hell into societies according 
 to the differences of infernal loves ; and the world of spirits, 
 according to the differences of loves, both heavenlj^ and infernal. 
 There are two loves which are the heads of all the rest, or to 
 which all other loves stand related ; the love which is the head, 
 or to which all heavenly loves have relation, is love to the Lord ; 
 and the love which is the head, or to which all infernal loves 
 have relation, is the love of ruling from the love of self. These 
 two loves are diametrically opposed to each other. 
 
 142. Since these two loves, love to the Lord, and the love 
 of ruling from the love of self, are altogether opposed to each 
 other, and because all who are in the love to the Lord turn to 
 the Lord as a sun, as was shown in the preceding article, it 
 may appear that all who are in the love of ruling from the love 
 of self, turn their backs to the Lord. They turn in this 
 opposite direction, because those who are in love to the Lord, 
 love nothing more than to be led by the Lord, and will that 
 the Lord only shall rale ; but those who are in the love of 
 ruling from the love of self, love nothing more than to be led 
 
 ' by themselves, and will that they themselves alone may rule. It 
 is said here the love of ruling from the love of self, because 
 there is a lovp of ruling from the love of doing uses. This love, 
 because it makes one with love towards the neighbour, is a 
 spiritual love. But this love cannot be called love of ruling, 
 but a love of doing uses. 
 
 143. Every spirit, of whatever quality, turns to his ruling 
 love, because love is the life of every one, as was shown in 
 Part I., nos. 1, 2, 3 ; and the life turns its recej^tacles which 
 are called members, organs, and viscera, thus the whole man, 
 to that society which is in a similar love with itself, where 
 consequently its love is.
 
 THE DIVINE LOVE. 67 
 
 144. Since the love of ruling from the love of self is entirely 
 opposed to love to the Lord, therefore spirits who are in that 
 love of ruling, turn the face backwards from the Lord, and 
 hence look with their eyes to the west of the spiritual world ; 
 and thus because of the wrong conversion of their bodies, the 
 east is behind them, the north is at their right, and the south 
 at their left. The east is behind them because they hate the 
 Lord ; the north is at their right because they love fallacies 
 and their resultant falsities, and the south is at their left 
 because they spurn the light of wisdom. They may turn them- 
 selves round and round, but all the things which they see about 
 them appear similar to their love. All these are natural- 
 sensual ; and some of them are of such a nature that they 
 imagine that they alone live, and look upon others as images ; 
 they believe that they are wise more than all others, although 
 they are insane. 
 
 145. In the spiritual world ways appear laid out like the 
 ways in the natural world ; some lead to heaven and some to 
 hell ; but the ways which lead to hell do not appear to those 
 who are going to heaven, nor do the ways which lead to heaven 
 appear to those who are going to hell. There are innumerable 
 ways of this kind ; for there are ways which lead to every 
 society of heaven, and to every society of hell. Each spirit 
 enters the wa}' which leads to the society of his own love, nor 
 does he see the ways which lead in another direction. Hence 
 it is that each spirit, as he turns himself to his ruling love, also 
 goes on in it. 
 
 14G. The Divine Love and the Divine Wisdom which 
 
 PROCEED FROM THE LORD AS A SUN, AND MAKE HEAT AND 
 LIGHT IN HEAVEN, IS THE PROCEEDING DiVINE, WHICH IS THE 
 
 Holy Spirit. In the Doctrine of the New Jerusalem concern- 
 ing the Lord it was shown, that God is one in person and in 
 essence, and that in Him there is a trinity, and that that God 
 is the Lord. Also, that His trinity is named Father, Son, and 
 Holy Spirit ; and that the Divine, the source of all — Divinum
 
 08 ANGELIC WISDOM CONCERNING 
 
 a Quo — is named the Father, the Divine Human the Son, and 
 the proceeding Divine the Holy Spirit. It is called the proceed- 
 ing Divine, and yet no one knows whence it is that it is called 
 proceeding. This is not known, because heretofore it has not 
 been known that the Lord appears as a sun before the angels, 
 and that from that sun proceeds heat Avhich in its essence 
 is Divine Love, and also light which in its essence is Divine 
 Wisdom. So long as these things were unknown, men could not 
 think otherwise than that the proceeding Divine is the Divine 
 in itself, wherefore also the Athanasia,n doctrine of the trinity 
 declares that there is one person of the Father, another of the 
 Son, and another of the Hol}^ Spirit. But now when it is known 
 that the Lord appears as a sun, a just idea may be had of the 
 proceeding Divine which is called the Holy Spirit, as being 
 one with the Lord, but as proceeding from Him as heat and 
 light from the sun. This also is the reason why the angels 
 are in Divine heat and Divine light exactly in proportion as 
 they are in love and wisdom. Without this knowledge, that 
 the Lord appears as a sun in the spiritual world, and that 
 His Divine thus proceeds from Him, no one can ever know 
 what is meant by proceeding, whether it means only com- 
 mimicating those things which are the Father's and the Son's, 
 or only enlightening and teaching. But still, when it was known 
 that God is one, and that He is omnipresent, there was no 
 ground why enlightened reason should have acknowledged the 
 proceeding Divine as the Divine in itself, and called it God, and 
 made a division. 
 
 147. It was shown above that God is not in space, and that 
 thereby He is omnipresent ; also that the Divine is the same 
 everywhere, but that His apparent variety is in angels and 
 men by reason of various reception. Now because the Divine 
 which proceeds from the Lord as a sun is in Light aud Heat, 
 and tlie light and heat How first into universal recipients, which 
 in the world are called atmospheres, and these are the recipients 
 of clouds ; it may appear that according as the interiors which 
 are the things of the understandiug with a man or an angel.
 
 THE DIVINE LOVE. 69 
 
 are veiled round by such clouds, he is in such wise a receptacle of 
 the proceeding Divine. By clouds are meant spiritual clouds 
 which are thoughts, which, if they come from truths, ag-ree with 
 Divine Wisdom, but if from falsities, disagree ; thus also 
 thoughts from truths in the spiritual world, when they are 
 presented to the sight, appear as shining white clouds, and 
 thoughts from falsities as black clouds. From these things it 
 may appear that the Divine proceeding is indeed in every man, 
 but is variously veiled over by each. 
 
 148. Since the Divine itself is jDresent in angel and in man 
 by spiritual heat and light, therefore it is said of those who 
 are in the truths of Divine Wisdom and in the goods of 
 Divine Love, when they are affected by these, and from 
 affection think from them and about them, that they grow warm 
 vith God; v/hich also happens sometimes so that it is perceived 
 and felt, as when a preacher speaks from zeal. Of these same 
 persons it is also said, that thry are enlightened by God, because 
 the Lord, by his proceeding Divine, not merely kindles the will 
 with spiritual heat, but also enlightens the understanding with 
 spiritual light. 
 
 149. That the Holy Spirit is identical with the Lord, and 
 that it is the very truth from which man has enlightenment, is 
 evident from these passages in the Word. Jesus said, " When 
 THE SPIRIT OF TRUTH is come, he v/ill guide you into all truth ; 
 he shall not speak of himself ; but whatsoever he shall have heard, 
 that shall he speak" (John xvi. 13.) "He shall glorify Me, for 
 he shall receive of Mine, and shall show it unto you " (John xvi. 
 1 4, 15). " That he will be with the disciples and in them " (John 
 XV. 2n). Jesus said, "the words that I speak unto you, they are 
 spirit and they are life " (John vi. 63.) From these passages it 
 is evident that the very Truth which proceeds from the Lord is 
 called the Holy Spirit ; which because it is in light, enlightens. 
 
 150. Enlightenment which is attributed to the Holy Spirit is 
 indeed in man from the Lord, but nevertheless it is brought about 
 by the mediation of spirits and angels. The nature of that 
 mediation, however, cannot yet be described ; only that angels
 
 70 ANGELIC JFISnOM CONCERNING 
 
 and sjoirits cannot by any means enlighten or illustrate a man 
 from themselves, because they, in like manner as man, are 
 enlightened by the Lord : and as they are enlightened in like 
 manner, it follows that all enlightenment or illustration is from 
 the Lord alone. It takes place by the mediation of angels or 
 spirits, because the man who is in enlightenment or illustration, 
 is then placed in the midst of such angels and spirits as receive 
 from the Lord alone more enlightenment than others. 
 
 151. The Loed created the universe and all things 
 belonging to it by means of the sun which is the 
 FIRST Proceeding of the Divine Love and the Divine 
 Wisdom. By the Lord is meant God from eternity., namely 
 Jehovah, who is called Father and Creator, because the Lord is 
 one with Him, as has been shown in The Doctrine of the New 
 Jerusalem concerning the Lord : wherefore in the following 
 pages, where also creation is treated of, He is named the Lord. 
 
 152. That all things in the universe were created by the 
 Divine Love and the Divine Wisdom, was fully shown in Part I., 
 especially nos. 52, 53 ; here now it is shown that this took place 
 by means of the sun which is the first proceeding of the Divine 
 Love and the Divine Wisdom. No one who is capable of seeing 
 effects from causes, and afterwards by causes effects in their 
 order, and in series, can deny that the sun is the first, the jjrime, 
 of creation, for all those things which are in its world subsist 
 from it ; and because they subsist from it, they also have existed 
 from it. The one fact involves the other, and proclaims it. 
 Thus all things are under the view of the sun, because it has 
 put them into existence ; and keeping them under its view 
 amounts to putting them into existence continually ; wherefore 
 also it is said that subsistence is perpetual existence. And if 
 anything were withdrawn entirely from the influx of the sun 
 through the atmospheres, that thing would be dissolved instan- 
 taneously; for the atmospheres, which arc purer and again 
 purer, and actuated in potency by the sun, hold all things 
 in connection. Now because the subsistence of the universe,
 
 THE DIVINE LOVE. 71 
 
 and of all things belonofino' to it, is from the sun, it is evident 
 that the sun is the prime originant in creation. Creation is 
 spoken of by the sun, but this means by the Lord through the 
 sun ; for the sun also is created by the Lord. 
 
 153. There are two suns through which all things have been 
 created by the Lord, the sun of the spiritual world and the sun 
 of the natural world. All things have been created by the 
 Lord through the sun of the spiritual world, but not through 
 the sun of the natural world ; for the latter sun is far below the 
 former ; it is in middle distance : above it is the spiritual world, 
 and below it is the natural world ; and the sun of the natural 
 world has been created to render subordinate aid ; this aid will 
 be spoken of in what follows. 
 
 154. The universe and all things belonging thereto were 
 created by the Lord b}'' means of the sun of the spiritual 
 world, because that sun is the first proceeding of the Divine 
 Love and the Divine Wisdom, and from the Divine Love and the 
 Divine Wisdom all things are, as was pointed out above, nos. 52 
 to 82. Three things there are which exist in every created thing, 
 in the greatest as well as in the least, namely, end, cause, and 
 effect. A created thing in which these three are not, is not 
 possible. These three exist in the greatest, that is, in the 
 universe, in the following order. In the sun, which is the First 
 proceeding of the Divine Love and the Divine Wisdom, is the 
 end of all things ; in the spiritual world are the causes of all 
 things ; in the natural world are the effects of all things. But 
 how these three are in the first things and in the last [in the 
 Primes and in the Ultimates] shall be shown in what follows. 
 Now, because no created thing is possible in which these three 
 are not, it follows that the universe, and all things belonging to 
 it, have been created by the Lord through the sun, where the 
 end of all things is. 
 
 155. Actual creation cannot be brought within conception 
 unless space and time are removed from the thought; but 
 if these are removed, it may be comprehended. Remove them 
 if you can, or as much as you can, and keep the mind in idea
 
 72 ANGELIC WISDOM CONCERNING 
 
 abstracted from space and time, and you will perceive that the 
 maximum of space and the minimum of space in no wise differ 
 from each other ; and then you cannot but have the like idea of 
 the creation of the universe, and of the creation of the singulars 
 in the universe ; [you will also perceive] that the diversity in 
 created things comes from the fact that there are infinite things 
 in God Man, and hence indefinite things in the sun, which is the 
 first proceeding from Him, which indefinite things exist as in an 
 image in the created universe. Hence it is that no two things 
 anywhere can possibly be the same. Hence comes the variety of 
 all things, a variet}^ which is placed before the eyes together with 
 space in the natural world, and placed in the appearance of 
 space in the spiritual world : and it is a variety of generals and 
 it is a variety of singulars. These are the things which have 
 been pointed out in Part I., where it is shown that in God Man 
 infinite things are distinctly one, nos. 17 to 22 ; that all things 
 in the universe have been created by the Divine Love and the 
 Divine Wisdom, nos. 52, 53 ; that all things in the created 
 universe are recipients of the Divine Love and of the Divine 
 Wisdom of God Man, nos. 54 to 60 ; that the Divine is not in 
 space, nos. 7 to 10 ; that the Divine fills all spaces apart from 
 space, nos. 69 to 72 ; that the Divine is the same in the 
 greatest and the least things, nos. 77 to 82. 
 
 156. The creation of the universe, and of all things belonging 
 to it cannot be said to have been accomplished from space to 
 space, or from time to time, thus progressively and successively, 
 but from eternity and from infinity ; not from eternity of time, 
 because there is no such thing, but from eternity not of time, 
 for this is the same with the Divine ; nor from infinity of space, 
 because again there is no such thing, but from infinity not of 
 space, which also is the same with the Divine. I know that 
 these things transcend the ideas of the thoughts which are in 
 natural light, but they do not transcend the ideas of the 
 thoughts which are in spiritual light, for in these ideas there is 
 nothing of space and time. Nay, they do not altogether trans- 
 cend the ideas which are in natural light ; for when it is said
 
 THE DIVINE LOVE. 73 
 
 that infinity of space is not possible, every one affirms this 
 from reason ; the case is the same with eternity, for this is 
 infinity of time. If you say to eternity, this is comprehended 
 from time, but from eternity is not comprehended, unless time 
 be removed. 
 
 1.57. The sux of the natural world is pure fire, and 
 
 HENCE dead, and NATURE, BECAUSE IT DERIVES ORIGIN FROM 
 
 THAT SUN, IS DEAD. Creation itself can in no vv-ise be ascribed 
 to the sun of the natural world, but all to the suu of the spiritual 
 world ; because the sun of the natural world is wholly dead, but 
 the sun of the spiritual world is alive ; for it is the first pro- 
 ceeding of the Divine Love and tlie Divine Wisdom ; and what 
 is dead does nothing whatever of itself, but is acted upon. 
 Wherefore to ascribe to it anything of creation would be like 
 ascribing the work of the artificer to the instrument with which 
 the hands of the artificer operate. The sun of the natural 
 world is pure fire from which the all of life has been abstracted ; 
 but the sun of the spiritual world is fire in which there is 
 Divine Life. The anscelic idea concerning the fire of the sun 
 of the natural world, and concerning the fire of the sun of the 
 spiritual world, is this ; that the Divine Life is internally in the 
 fire of the sun of the spiritual world, but externally in the fire 
 of the sun of the natural world. From this it ma}^ appear that 
 the actuality of the natural sun is not from itself, but from the 
 living force proceeding from the sun of the spiritual world. 
 Wherefore if the liviuo- force of that sun were withdrawn or 
 taken away, the natural sun would collapse. Hence it is that 
 of all the forms of the worship of a God the worship of the sun 
 is the lowest, for it is quite dead as the sun itself is dead ; and 
 hence that worship in the Word is called abomination. 
 
 158. As the sun of the natural world is pure fire, and hence 
 it is dead, therefore also the heat proceeding from it is dead 
 heat, and likewise the light proceeding from it is dead. The 
 atmospheres, too, which are called ether and air, and Avhich 
 receive and carry down in their bosom the heat and liffht of
 
 74 ANGELIC WISDOM CONGE EN ING 
 
 that sun are dead. Since these are dead all things of the surface 
 of the ground in general and in particular, which are under the 
 atmospheres, and are called earths, are dead. But still these 
 things, all and singular, are girded round by spiritual things 
 which j)roceed and flow forth from the sun of the spiritual 
 world. Unless they were so engirded the earths could not 
 have been stirred into activity, and could not have produced 
 the forms of uses, which are plants, or the forms of life, which 
 are animals; nor could have supplied those matters through 
 which man exists and subsists. 
 
 159. NoAV, because nature begins from that sun, and all that 
 exists and subsists from it is called natural, it follows that 
 nature, with all things belonging thereto, in general and in 
 particular, is dead. That nature in man and in animals 
 appears as it were alive, is owing to the Life which accompanies 
 and actuates. 
 
 160. Since the lowest things of nature which form the earths 
 are dead, and are not mutable and various according to the 
 states of affections and thoughts, as in the spiritual world, but 
 are immutable and fixed, therefore there are spaces in nature, 
 and there are distances of spaces. These things are so, 
 because creation has ceased there, and subsists in rest. Hence 
 it is evident that spaces are proper to nature ; and because 
 spaces in nature are not appearances of spaces according to 
 states of life, as in the spiritual world, they also may be^ called 
 dead. 
 
 161. Since times in like manner are stated and constant, 
 they also are proper to nature ; thus the time of a day is 
 constantly twenty-four hours, and the time of a year is constantly 
 three hundred and sixty-five days and a quarter. The very 
 states of light and shade, and of heat and cold, by which the 
 times are varied, are also constant in returning. The states which 
 recur daily are morning, noon, evening, and night ; and those 
 which recur yearly are spring, summer, autumn, and winter: 
 the states of the year also constantly vary the states of the days. 
 All these states, because they are not states of life, as in the
 
 THE DIVINE LOVE. Yo 
 
 spiritual world, are also dead : for in the spiritual world there 
 is continual light and continual heat, and the light corresponds 
 to the state of wisdom, and the heat to the state of love, with 
 the angels ; whence their states are living. 
 
 162. From these things the fatuity of those who ascribe all 
 things to nature may be seen. Those who have conlirmed them- 
 selves for nature have induced on themselves the state that 
 they are no longer willing to raise the mind above nature ; 
 wherefore their minds are shut above, and opened below. A 
 person thus becomes sensual-natural, a spiritually dead man ; 
 and because he then thinks only from such things as he has 
 imbibed out of the senses of the body, or through the senses 
 from the world, ho also at heart denies God. Then because 
 conjunction with heaven is broken, conjunction with hell is 
 established, the faculty of thinking and willing alone remaining ; 
 the faculty of thinking, from rationality, and the faculty of 
 willing, from liberty ; which two faculties every man has from 
 the Lord, nor are they ever taken away. These two faculties 
 are possessed equally by devils as by angels ; but the devils 
 apply them to growing insane and to doing evil, but the angels 
 to growing wise and to doing good. 
 
 163. Without two suns, the one living and the other 
 DEAD, THERE CAN BE NO CREATION. The universe in general is 
 distinguished into two worlds, the spiritual and the natural. 
 Angels and spirits dwell in the spiritual world, and men in the 
 natural world. These two worlds are entirely similar in external 
 appearance, so similar that they cannot be distinguished ; but as 
 to their internal complexion they are entirely dissimilar. The 
 men who are in the spiritual world, who, as said above, are 
 called angels and spirits, are spiritual, and, being spiritual, they 
 think spiritually and speak sjoiritually. But the men who are 
 in the natural world are natural, and therefore think naturally 
 and speak naturally ; and spiritual thought and speech have 
 nothing in common with natural thought and speech. From 
 this it is plain that these two worlds, the spiritual and the
 
 76 ANGELIC IVISDOM CONCERNING 
 
 natural, are entirely distinct from each other, so that they can 
 by DO means be together. 
 
 164. Now because these two worlds are so distinct, it is neces- 
 sary that there should be two suns, one from which all spiritual 
 things are, and another from which all natural things are. And 
 because all spiritual things in their origin are living, and all 
 natural things from their origin are dead, and suns are origins, 
 it follows that the one sun is living and that the other sun is 
 dead ; also, that the dead sun itself is created through the living 
 sun by the Lord. 
 
 165. A dead sun was created for this reason that in the last 
 things, in the ultimates, all things may be fixed, stated, and 
 constant, and that on this ground existences may come forth 
 which shall be perennial and ever-during. Thus and in no 
 other way is creation founded. The terraqueous globe, in which, 
 upon which, and about which, such things exist, is as a basis and 
 firmament ; for it is the last work, the ultimuvi opus, in which 
 all things end, and upon which they rest. That it is also as a 
 m.atrix, from which effects, which are the ends of creation, are 
 produced, will be shown in what follows. 
 
 166. That all things were created by the Lord through the 
 living sun, and nothing through the dead sun, may appear from 
 this consideration, that the living thing disposes the dead thing 
 in plastic obedience, and forms it for uses, which are its ends ; 
 but not conversely. No one but a person deprived of reason can 
 think that all things are from nature, and that life even comes from 
 her; whoever thinks thus does not know what life is. Nature 
 cannot foshion life in any wise, for nature in itself is altogether 
 inert. For the dead thing to act upon the living thing, or for 
 the dead force to act upon the living force, or, what is the same, 
 for the natural to act upon the spiritual, is entirely contrary to 
 ord(u-, and therefore to think that it does so is contrary to the 
 light of sound reason. The dead thing, the natural thing, may 
 indeed in many ways be perverted or changed by external 
 accidents, but still it cannot act upon life; but life acts into it, 
 according to any change of form which has been induced.
 
 THE DIVINE LOVE. li 
 
 The like applies to physical influx into the spiritual oijerations 
 of the soul ; this, it is well known, does not exist, because it is 
 not possible. 
 
 167. The end of creation exists in ultimates, which 
 
 END is, that all THINGS MAY RETURN TO THE CREATOR, 
 AND THAT THERE MAY BE CONJUNCTION. In the first place, 
 
 something shall be said of ends. There are three things 
 which follow in order, which are called the first end, the middle 
 end, and the last end ; and they are also called the end, the 
 cause, and the effect. These three must be together in every- 
 thing, in order that it may be anything. For a first end without 
 a middle end, and at the same time a last end, is impossible ; or, 
 what is the same thing, an end alone without a cause and an 
 effect is impossible.' So neither is a cause alone possible 
 without an end from which it is, and without an effect in which 
 it is ; nor is an effect alone possible, that is, an effect without a 
 cause and its end. That this is so may be comprehended if it 
 be considered that an end without an effect, that is, separated 
 from an effect, is not an existing thing, and therefore is a mere 
 term. Thus an end, in order that it may actually be an end, 
 must be terminated, and it is terminated in its effect, in which 
 it is for the first time called an end, because it is an end. It 
 appears as if the agent or efficient exists by itself; but this is an 
 appearance arising from the fact that it is in the effect ; but if 
 it is separated from the effect it is annulled in a moment. 
 From these things it appears that these three, end, cause, and 
 effect, must be in everything to make it anything. 
 
 168. Moreover it requires to be known, that the end is the all 
 in the cause, and also the all in the effect : hence it is that the 
 end, the cause, aiiid the effect, are called the first end, the 
 middle end, and the last end. But that the end may be all in 
 the cause, there must be something out of the end in which the 
 end shall be ; and that it may be all in the effect, there must be 
 something out of the end through the cause, in which the end 
 shall be. The end cannot be in itself alone, but it must be in
 
 78 ANGELIC WISDOM CONCERNING 
 
 something existing from itself, in which it ma}'' dwell as to all 
 that is its own, and effect deeds of action, until at last it 
 subsists. That in which it subsists is the last or ultimate end, 
 Avhicli is called the effect. 
 
 1G9. These three things, namely, end, cause, and effect, are in 
 the created universe, both in its greatest things and in its least 
 things. These three are in the greatest and least things of the 
 created universe, because these three are in God the Creator, 
 Who is the Lord from eternity. But because he is Infinite, and 
 infinite things are in the Infinite distinctly one, as was shown 
 above, nos. 17 to 22, therefore also these three in Him, and these 
 three in His infinites, are distinctly one. Hence it is that the 
 universe, which was created from His Esse, and which, regarded 
 as to uses is His image, has obtained these three in all things 
 belonging to it, in general and in particular. 
 
 170. The universal end, the end of all things in creation, 
 is, that there may be an eternal conjunction of the Creator 
 with the created universe ; and this is not possible unless 
 there be subjects in which His Divine may be as in Itself, 
 thus in which it may dwell and abide. In order that these 
 subjects may be the dwellings and mansions of Himself, they 
 must be recipients of His love and wisdom as of themselves ; 
 thus they must be those who shall elevate themselves to the 
 Creator as of themselves, and shall conjoin themselves with 
 Him : without this reciprocity no conjunction is possible. 
 These subjects are men, who are able to elevate and conjoin 
 themselves as of themselves. That men are such subjects, and 
 that they are recipients of the Divine as of themselves, has 
 been pointed out above many times. Through this conjunc- 
 tion, the Lord is present in every work created by Himself. 
 For all has been created finally for the sake of man. Where- 
 fore the uses of all things which are created, ascend by degrees 
 from the last things to man, and through man to God the 
 Creator from whom they are, as was shown above, nos. Qb to 68. 
 
 171. Creation continually proceeds to this last or ultimate 
 end by these three things, which are end, cause, and effect,
 
 THE DIVINE LOVE. 79 
 
 because these three are in the Lord the Creator, as was said 
 just above; and the Divine is in all space apart from space, nos. 
 69 to 72 ; and is the same in the greatest and least things, nos. 
 77 to 82. Hence it is evident that the created universe, in its 
 general progression to its ultimate end, is relatively the middle 
 end. For out of the ground, by the Lord the Creator, forms of 
 uses are continually raised in their order up to man, who as 
 to his body is also from the ground. He, man, is next elevated 
 by the reception of love and wisdom from the Lord ; and that 
 he may receive love and wisdom all means are provided ; and 
 he has been so made that he can receive, if only he will. From 
 what has now been said it may be seen, though as yet merely in 
 a general manner, that the end of creation exists in the last 
 things or ultimates ; which end is, that all things may return 
 to the Creator, and that conjunction may exist. 
 
 172. That these three, end, cause, and effect, are in all things 
 that are created, in general and in particular, may also appear 
 from this, that all effects, which are called ultimate ends, become 
 anew first ends, in continuous scries from the Prime end Who 
 is the Lord the Creator, all the way to the ultimate end, which 
 is the conjunction of man with Him. That all last ends become 
 anew first ends is plain from this, that there is nothing so inert 
 and dead as to be totally devoid of working power. Even out 
 of sand a nature breathes which contributes aid to producing 
 something, and therefore to effecting something.
 
 ANGELIC WISDOM CONCERNING THE 
 DIVINE LOVE. 
 
 FART III. 
 
 17.^. In the spiritual world there are atmospheres, 
 waters and earths, as in the natural world ; but the 
 former are spiritual, whereas the latter are natural. 
 That the spiritual world and the natural world are alike, with 
 this difference only, that all things of the spiritual world, in 
 general and in particular, are spiritual, and all things of the 
 natural world, in general and in particular, are natural, has been 
 stated in the preceding pages, and shown in the work on 
 Heaven and Hell. Inasmuch as these two worlds are alike, 
 therefore there are atmospheres, waters, and earths in both, 
 which are generals through which and from which all things 
 exist, in general and in particular, with infinite variety. 
 
 174. As regards the atmospheres, which are called ethers and 
 airs, they are alike in both worlds, the spiritual and the natural, 
 with tliis difference, that those in the spiritual world are 
 spiritual, and those in the natural world are natural. The 
 former are spiritual, because they exist from the sun which is 
 the first proceeding of the Divine Love and Divine Wisdom 
 of tlie Lord, and from Hira receive in themselves Divine fire 
 which is love, and Divine light which is wisdom, and carry down 
 these to the heavens where the angels are ; and cause the 
 presence of that sun in the greatest and in the least things 
 there. The spiritual atmospheres arc discrete substances, or 
 least forms, originating from the sun ; and as they each singly
 
 THE DIVINE LOVE. 81 
 
 receive the sun, therefore the fire of the sun, divided into so 
 many substances or forms, and as it were enveloped by them, 
 and tempered by these envelopments, becomes heat, adequate 
 at last to the love of the angels in heaven, and of the spirits 
 under heaven. So likewise the light of the sun. The natural 
 atmosjDheres are similar to the spiritual atmospheres in this 
 respect, that they also are discrete substances and least forms, 
 originating from the sun of the natural world! ; which also singly 
 receive the sun and store up its fire in themselves, and temper 
 it, and carry it down as heat to the earth, the dwelling-place of 
 men ; and in like manner the light. 
 
 175. The difference between the spiritual atmospheres and 
 the natural atmospheres is this, that the spiritual atmospheres 
 are receptacles of Divine fire and Divine light, thus of love and 
 wisdom, for they contain these within themselves ; whereas 
 the natural atmospheres are not receptacles of Divine fire and 
 Divine light, but they are receptacles of the fire and light of 
 their own sun, which in itself is dead, as was shown above ; 
 wherefore interiorly there is nothing in them fi-om the sun of 
 the spiritual world, but still they are environed by the spiritual 
 atmospheres which are from the spiritual sun. That this is the 
 difference between the spiritual atmospheres and the natural 
 atmospheres is derived from the wisdom of the angels. 
 
 17G. That there are atmospheres in the spiritual world, equally 
 as in the natural world, may appear from this consideration, 
 that angels and spirits breathe, and also speak and hear, equally 
 with men in the natural world ; and respiration, and likewise 
 speech and hearing, are effected through the ultimate atmo- 
 sphere which is called air. Also from this, — that angels and 
 spirits see equally with men in the natural world, and sight 
 is not possible except through an atmosphere purer than air. 
 Also from this, — that angels and spirits think and are effected 
 equally with men in the natural world, and thought and 
 affection are not possible except by means of still purer atmo- 
 spheres. And lastly, from this, — that all things belonging to 
 the bodies of angels and spirits, external things as well as 
 
 F
 
 82 ANGELIC JVISDOM CONCERNING 
 
 internal, are held together in connection, the external things by 
 an aerial atmosphere, and the internal things by ethereal 
 atmospheres. Without the circumpressure and action of these 
 atmospheres it is clear that the interior and exterior forms of 
 the body would dissolve away. Since the angels are spiritual, 
 and the parts of their bodies, all and singular, are held together 
 in connection, foi'm, and order by atmospheres, it follows 
 that these atmospheres are spiritual ; and they are spiritual, 
 because they arise from the spiritual sun which is the first 
 proceeding of the Divine Love and Divine Wisdom of the 
 Lord. 
 
 177. That in the spiritual v/orld there are also waters, and 
 likewise lands, as in the natural world, with this difference, 
 that the waters and earths of the spiritual world are spiritual, 
 was said above, and is shown in the work on Heaven and Hell, 
 And because these are spiritual, they are actuated and modified 
 by the heat and light of the spiritual sun by means of the 
 atmospheres proceeding from it, just as the waters and earths 
 in the natural world are actuated and modified by the heat and 
 light of the sun of their world by means of its atmospheres. 
 
 178. Atmospheres, waters, and lands, are here mentioned, 
 because these three are generals, through which and from which 
 all things, in general and in particular, exist in infinite variet}^ 
 The atmospheres are the active forces, the waters are the middle 
 forces, and the earths are the passive forces, from which all 
 effects exist. That these three are such forces in their series 
 is due solely to the life which proceeds from the Lord as a sun, 
 and which causes them to be active. 
 
 179. There are degrees of love and wisdom, and hence 
 degrees of heat and light, also degrees of atmo- 
 SPHERES. Unless it be known that there are degrees, also 
 what they are, and what their nature is, the things that follow 
 cannot be comprehended ; since there arc degrees in every created 
 thing, thus in every form ; wherefore this Part of the Angelic 
 Wisdom will treat of Degrees. That there are degrees of love
 
 THE DIVINE LOVE. 83 
 
 and v/isdom may appear inanifestly from the angels of the three 
 heavens. The anq-els of the thh-d heaven so far excel the ano^els 
 of the second heaven in love and wisdom, and these, the auorels 
 of the last or ultimate heaven, that they cannot be together ; 
 degrees of love and wisdom distinguish and separate them. 
 Hence it is that the angels of the lower heavens cannot ascend 
 to the angels of the higher heavens, and if they are allowed 
 to ascend, they do not see the higher angels or anything that 
 is about them. The reason why they do not see them is, that 
 their love and wisdom is in a higher degree, which transcends 
 perception. Each angel is his own love and his own wisdom, 
 and love together with wisdom in its own form is a man, because 
 God, who is Love itself and Wisdom itself, is a Man. Some- 
 times it has been granted me to see that angels of the last heaven 
 ascended to the angels of the third heaven, and when they 
 had made their way thither, I heard them complaining that 
 they did not see any one, and yet they Avere in the midst of 
 the higher angels. Afterwards they were instructed, that those 
 angels Avere invisible to them, because their love and wisdom 
 were imperceptible to them, and it is love and wisdom that 
 cause an angel to appear as a man. 
 
 180. That there are degrees of love and wisdom appears still 
 more manifestly from the love and wisdom of the angels 
 relatively to the love and wisdom of men. That the wisdom of 
 the angels is relatively ineffable is well known ; and that it is 
 incomprehensible to men when they are in natural love, will be 
 seen in what follows. It appears ineffable and incomprehensible 
 because it is in a higher degree. 
 
 181. Since there are degrees of love and wisdom, there are 
 also degrees of heat and light. By heat and light are meant 
 spiritual heat and light, such as the angels have in the heavens, 
 and such as men have as to the interiors belonging to their 
 minds; for men have a like heat of love, and a like light of 
 wisdom, with the angels. In the heavens the case is thus : in 
 proportion to the quality and quantity of love which the angels 
 have, in the same jiroportion is the quality and quantity of
 
 84 ANGELIC WISDOM CONCERNING 
 
 their heat ; and the same is the case with their light in respect 
 to their wisdom : the reason is, that with them the love is in 
 the heat, and the wisdom in the Hght, as Ava-s shown above. It 
 is the same with men on earth, but with this difference, that the 
 angels feel that heat, and see that light, but men do not, because 
 men are in natural heat and light, and while this is the case 
 they do not feel spiritual heat, except by a certain delight of 
 love, nor do they see spiritual light except by a jDerception of 
 truth. Now as man, so long as he is in natural heat and light, 
 knows nothing of the spiritual heat and light within him, and 
 this cannot be known excepting through experience from the 
 spiritual world, therefore we shall in the first place speak here 
 of the heat and light in which the angels and their heavens are. 
 Enlightenment on this subject is possible from this source, and 
 from no other. 
 
 182. But the degrees of spiritual heat cannot be described 
 from experience, because love, to which spiritual heat corres- 
 ponds, does not come thus under ideas of thought; but the 
 degrees of spiritual light can be described, because light, being 
 of thought, falls into those ideas ; from the degrees of light the 
 degrees of spiritual heat can even be comprehended ; for they 
 are in a like degree. With respect then to the spiritual light 
 in which the angels are, it has been granted me to see it with 
 my eyes ; the light with the angels of the higher heavens is 
 so shining white that it cannot be described, not even by the 
 shining whiteness of snow, and also so ruddy that this also cannot 
 be described, not even by the beams of the sun of this world. 
 In a word, that light exceeds a thousand times the noon-day light 
 on earth. But the light with the angels of the lower heavens 
 can be described in a measure by comparisons, although it still 
 exceeds the most intense light of our world. The cause why 
 the light of the angels of the higher heavens cannot be de- 
 scribed is, that their light makes one with their wisdom, and 
 because their wisdom, relatively to the wisdom of men, is 
 ineffable, so also their light is indescribable. From these few 
 things it may appear that there are degrees of light; and
 
 THE DIVINE LOVE. 85 
 
 because wisdom and love are in similar degree, it follows 
 that there are similar degrees of heat. 
 
 183. Since the atmospheres are the receptacles and con- 
 tinents of heat and light, it follows that there are as many 
 degrees of atmospheres as there are degrees of heat and light, 
 and also that there are as many as there are degrees of love and 
 wisdom. That there is a plurality of atmospheres, and that 
 they are distinct from each other by means of degrees, has 
 been manifested to me by much experience in the spiritual 
 world ; especially from this, that the angels of the lower heavens 
 cannot breathe in the region of the higher angels, and that 
 they appear to themselves to gasp for breath, as is the case with 
 living creatures which are raised out of the air into the ether, 
 or out of water into air. The spirits below the heavens also 
 appear as in a misty cloud. That there is a plurality of atmo- 
 spheres, and that they are distinct from each other by means 
 of degrees, may be seen above, no. 17G. 
 
 184. Degrees are of twofold kind, degrees of altitude 
 AND degrees of LATITUDE. — The knowledge of degrees is as it 
 were a key for opening the causes of things, and for entering 
 into them. Without this knowledge, scarcely anything of cause 
 can be known. For without it, the objects and subjects of both 
 worlds appear of such a sameness, as if there were nothing in- 
 volved in them except what is seen with the eye ; when yet 
 relatively to the things which lie hidden within, what is thus 
 seen is as one to a thousand or to tens of thousands. The 
 interiors which are not patent cannot be uncovered in any 
 way without a knowledge of degrees. For exteriors pass to 
 interiors, and by these to intimates, through degrees; not through 
 continuous degrees, but through discrete degrees. Continuous 
 degrees are called decrements or decreasings from grosser to 
 finer, or from denser to rarer ; or rather as it were increments 
 and increasings from finer to grosser, or from rarer to denser ; 
 just like the stages of light to shade, or of heat to cold. But 
 discrete degrees are entirely different : they are as things prior,
 
 86 ANGELIG JFISDOM CONCERNING 
 
 posterior, and postreme ; or as end, cause, and effect. These 
 degrees are called discrete, because the prior is by itself; the 
 posterior is by itself; and the postreme is by itself; and yet 
 taken together they make one. The atmospheres from the 
 highest to the lowest, or from the sun to the earth, the ethers 
 and the airs, are discreted into such degrees ; and they stand as 
 simples, as congregates of these, and again as congregates of 
 these, which taken together are called a composite. These 
 degrees are discrete, because they exist distinctly, and they are 
 understood by degrees of altitude ; but the former degrees are 
 continuous, because they increase continuously, and they are 
 understood by degrees of latitude. 
 
 185. All things which exist in the spiritual world and in the 
 natural world, in general and in particular, co-exist at the same 
 time out of discrete degrees and out of continuous degrees, or 
 out of degrees of altitude and out of degrees of latitude. That 
 dimension which consists of discrete degrees is called altitude 
 or height, and that which consists of continuous degrees is called 
 latitude or breadth : their position relatively to the sight of the 
 eye does not alter the denomination. Without a knowledge of 
 these degrees nothing can be known of the distinction between 
 the three heavens ; or of the distinction between the love and 
 wisdom of the angels there ; or of the distinction between the 
 heat and light in which they are ; or of the distinction between 
 the atmospheres which environ and contain. Again, without 
 a knowledge of these degrees, nothing can be known concerning 
 the distinction between the interior faculties of the mind with 
 men ; therefore also nothing concerning their state as regards 
 reformation and regeneration ; or concerning the distinction 
 between the exterior faculties, which belong to the bod}^ both 
 with angels and with men ; and nothing at all concerning the 
 distinction between spiritual and natural, and therefore nothing 
 concerning correspondence. Nay, nothing can be known of 
 any distinction of life between men and beasts, or of the dis- 
 tinction between the more perfect and the less perfect animals ; 
 or of the distinctions among the forms of the vegetable kingdom.
 
 THE DIVINE LOVE. 87 
 
 and among the matters of the mineral kingdom. From all wliich 
 things it may appear, that they avIio arc ignorant of these 
 degrees, cannot from any judgment sec causes: they see only 
 effects, and judge of causes from them, which is done for the 
 most part on the ground of an induction continuous with effects. 
 And yet causes do not produce effects by continuity, but by 
 discreteness ; for the cause is one thing, and the effect is 
 another. The distinction between the two is as between prior 
 and posterior, or as between the thing that forms and the thing 
 that is formed. 
 
 18G. In order to comprehend still better the character and 
 quality of discrete degrees, and the difference between them and 
 continuous degrees, let the angelic heavens serve as an example. 
 There are three heavens, and these distinct by degrees of 
 altitude ; wherefore one heaven is under the other ; nor do these 
 heavens communicate otherwise than by influx, which is effected 
 by the Lord through the heavens in their order to the lowest 
 heaven, and not conversely. Each heaven, however, is divided 
 in itself, not by degrees of altitude, but by degrees of latitude. 
 Those who are in the middle, or in the centre, are in the light of 
 wisdom ; but those who are in the circumferences as far as to 
 the boundaries are in the shade of wisdom. Wisdom thus 
 decreases all the way to ignorance, as light decreases to shade. 
 This takes place by continuity. It is the same with men. The 
 interiors which are the things of their minds, are distinguished 
 into the same number of degrees as the angelic heavens ; and 
 one of their degrees is above the other ; wherefore the interiors 
 of men which are the things of their minds, are distinct through 
 discrete degrees, that is, degrees of altitude. Hence it is, that 
 a man may be in the lowest degree, or again in the higher, and 
 else in the highest degree, according to the degi'ce of his wisdom ; 
 and that when he is only in the lowest degree, the higher 
 degree is shut ; and that it is opened as he receives wisdom from 
 the Lord. There are also in man, as in heaven, continuous 
 degrees or degrees of latitude. The reason why man is similar 
 to the heavens, is, because as to the interiors of his mind, he is
 
 88 ANGELIC WISDOM CUNCERNING 
 
 a heaven in a least form in so far as he is in love and in wisdom 
 from the Lord. That nian as to the interiors of his mind is a 
 heaven in a least form may be seen in the work on HEAVEN 
 AND Hell, nos. 51 to 58. 
 
 187. From these few considerations it may appear, that he 
 who does not know anything of discrete degrees, that is, of 
 degrees of altitude, cannot know anything of the state of man 
 as regards his reformation and regeneration, which are effected 
 through the reception of love and wisdom from the Lord, and 
 then through the opening of the interior degrees of his mind in 
 their order. Nor can he knoAV anything of the influx through 
 the heavens from the Lord, or anything of the order into which 
 he has been created. For if any one thinks of these things, not 
 from discrete degrees or those of altitude, but from continuous 
 degrees or those of latitude, he cannot see anything about 
 them excepting from effects ; he can see nothing from causes. 
 And to see from etfects alone, is to see from fallacies ; whence 
 come errors, one after another ; which may be so multiplied by 
 inductions that at length enormous falsities are called truths. 
 
 188. I am not aware whether hitherto anything has been 
 known of discrete degrees or those of altitude, or only of con- 
 tinuous degrees or those of latitude. And yet nothing of 
 cause in its truth can come to be known without a knowledge 
 of degrees of both kinds. Wherefore these degi'ees are to be 
 treated of in the whole of this Part. For it is the- object of this 
 little work to uncover causes, that effects may be seen from 
 them, and thus that the darkness in which the man of the church 
 lies concerning God and concerning the Lord, and in general 
 concerning Divine things which are called spiritual, may be 
 dispelled. This I can aver, that the angels are in sorrow 
 on account of the darkness on earth : they say that they see 
 light hardly anywhere ; and that men snatch up fallacies and 
 conHrm them, and thereby multiply falsities upon falsities, and 
 with a view to confirming these, by employing reasonings from 
 falsities and from falsified truths, they devise things which 
 cannot be dispelled on account of darkness concerning causes,
 
 TEE DIVINE LOVE. 89 
 
 and on account of ionoranco concerniner trutlis. Most of all 
 they lament over confirmations concerning faith separate from 
 charity, and over justification thereby ; also concerning the 
 ideas of men about God, about angels and spirits, and concerning 
 the ignorance of what love and wisdom are. 
 
 189. The degrees of altitude are homogeneous, and one 
 is from the other in series, like end, cause, and effect. 
 As the degrees of latitude, namely continuous degrees, are like 
 the steps from light to shade, from heat to cold, from hard to 
 soft, from dense to rare, from thick to thin, and so forth ; and as 
 these degrees are known from sensual and ocular experience, but 
 not so the degrees of altitude, namely, discrete degrees, there- 
 fore in this Part we shall treat especially of the latter ; since 
 without a knowledge of these degrees causes cannot be seen. 
 It is known indeed that end, cause and effect follow in order, 
 like prior, posterior, and postreme ; also that the end produces 
 the cause, and through the cause produces the effect, in order 
 that the end majf exist : and several other things are known 
 on these subjects. And yet to know these things, and not to 
 see them by application to actual existences, amounts simply 
 to knowing abstractions, Avhich remain before the mind only so 
 long as analytical and metaphysical things are in the thought. 
 Hence it is, that although end, cause and effect proceed by 
 discrete degrees, still little, if anything, is known in the world 
 concerning these degrees. For a mere knowledge of abstractions 
 is like an airy something which files away ; but when abstrac- 
 tions are applied to things which exist in the world, they are 
 as the realm which is seen in the world with the eyes, and 
 which remains in the memory. 
 
 190. All things which exist in the world of which trine 
 dimension is predicated, all things which are called composites, 
 consist of degrees of altitude, that is, of discrete degrees. Let 
 examples speak. It is known from ocular experience, that every 
 muscle in the human body consists of least fibres, and that these 
 put together in fascicles present larger fibres, what are called
 
 90 ANGELIG WISDOM CONCERNING 
 
 motor fibres, and that out of groups of these exists the com- 
 pouud called a muscle. It is the same with the nerves ; in them 
 from least fibres larger fibres are formed, which appear as 
 filaments, and these massed together form the nerve. The like 
 is the case in the rest of the combina,tions, confasciculations and 
 groupings oat of which the organs and viscera arise ; for the vis- 
 cera are compositions of fibres and vessels variously put together 
 through similar degrees. It is the same also in all things of the 
 vegetable and mineral kingdoms, in general and in particular. 
 In the diftereut kinds of wood there is combination of filaments 
 in a three-fold order. In metals and stones there is congloba- 
 tion of parts also in a three-fold order. From these things it 
 appears how discrete degrees are circumstanced, namely, that 
 the second is derived from the first, and the third from the 
 second, the third being called the composite ; and that each 
 degree is discreted from the others. 
 
 191. From these things it is possible to conclude to those 
 which are not apparent before the eyes, because the case 
 with them is the same. Thus, for instance, the case is the same 
 with the organic substances which are the receptacles and 
 dwelling of the thoughts and affections in the brains ; with the 
 atTiospheres ; with heat and light; and with love and wisdom. 
 For the atmospheres are the receptacles of heat and light ; and 
 heat and light are the receptacles of love and wisdom. Where- 
 fore, as there are degrees of the atmospheres, there are also 
 similar degrees of heat and light, and similar degrees of love 
 and wisdom ; for the rule of the one is the same as the rule of 
 the other. 
 
 192. That these degrees are homogeneous, that is, of the same 
 character and nature, appears from what has just been said. 
 The motor fibres of the muscles, least, larger, and largest, are 
 homogeneous. The nervous fibres, least, larger, and largest, 
 are homogeneous. The filaments of woods from the least to 
 their composite arc homogeneous. The parts of stones and 
 metals of every kind are so likewise. The organic substances 
 which are the receptacles and dwellings of the thoughts and
 
 THE DIVINE LOVE. 91 
 
 affections, from the most simple to the general aggregate which 
 is the brain, are homogeneous. The atmospheres, from pure 
 ether to air, are homogeneous. The degrees of heat and light 
 in series, according to the degrees of the atmospheres, are 
 homogeneous, and hence also the degrees of love and wisdom are 
 homogeneous. The things which are not of the same character 
 and nature are heterogeneous, and do not agree with the 
 homogeneous ; therefore they cannot form discrete degrees with 
 them, but only with their own, which are of the same character 
 and nature, with which they are homogeneous. 
 
 193. That these things in their order are as ends, causes and 
 effects, is evident, for the first, which is the least, enacts its cause 
 through the middle term, and its effect through the last term. 
 
 194. It is to be observed that every degree is distinct from 
 the others through coverings of its own, and all the degrees 
 together are distinct by means of a general covering. Also, 
 that the general covering communicates with the interiors and 
 with the inmosts in their order. Hence arises conjunction of 
 all and unanimous action. 
 
 195. The first degree ls all in all things of the 
 FOLLOWING DEGREES. The cause is, that the degrees of each 
 subject and of each thing are homogeneous ; and they are 
 homogeneous because produced from the first degree. For the 
 formation of these degrees is in this wise, that the first, by acts 
 of confasciculation or conglobation, in a word, by massing 
 of parts, produces the second, and through it the third ; and 
 discretes each from the other by drawing an envelope around it. 
 Hence it is evident that the first degree is principal and singly 
 regnant in the subsequent degrees ; consequently that the first 
 degree is all in all things of the subsequent degrees. 
 
 19G. It is said that degrees are such with respect to each 
 other, but the meaning is that substances are such in their 
 degrees. Speaking by degrees is abstract speaking, which is 
 universal, and thus applicable to every subject or thing which 
 lies in this kind of decrees.
 
 92 ANGELIC JFISIJOM CONCERNING 
 
 197. Application may be made to all those things whicli have 
 been enumerated in the preceding article, namely, to the muscles, 
 the nerves, the materials and parts of both the vegetable and 
 mineral kingdoms, to the organic substances which are the 
 subjects of thoughts and affections in man, to the atmospheres, 
 to heat and light, and to love and wisdom. In all these the first 
 thing is singly and alone regnant in the subsequent things ; nay, 
 it is the one only thing in them, and because it is the one only 
 thing in them, it is the all in them. That this is so is also 
 patent from these known truths ; namely, that the end is the all 
 of the cause, and that through the cause it is the all of the 
 effect ; and thus the end, the cause and the effect are called 
 the first end, the middle end, and the last end. Further, that 
 the cause of the cause is also the cause of the thing caused ; and 
 that there is nothing essential in causes except the end, and 
 nothing essential in motion excepting effort ; also, that the sub- 
 stance which is substance in itself, is one and single. 
 
 198. From these things it may clearly be seen that the Divine, 
 which is substance in itself, that is, single and sole substance, is 
 the source of all created things, in general and in particular ; 
 thus that God is all in all things of the universe, agreeably to 
 those thingfs which are demonstrated in Part I. : as, That the 
 Divine Love and the Divine Wisdom is substance and form, nos. 
 40 to 43. That the Divine Love and the Divine Wisdom is 
 substance and form in itself, therefore the very and only reality, 
 nos. 44 to 46. That all things in the universe are created by 
 the Divine Love and the Divine Wisdom, nos. 54 to 60. That 
 hence the created universe is His image, nos. 61 to 65. That the 
 Lord alone is the heaven where the angels are, nos. 113 to 118. 
 
 199. All perfections increase and ascend v^^ith degrees 
 AND according TO THEM. That there are degrees of two kinds, 
 degrees of latitude and degrees of altitude, was shown above, 
 nos. 184 to 188 ; and that the degrees of latitude are like those 
 of light verging to shade, or of wisdom verging to ignorance ; 
 but that the degrees of altitude are as end, cause and effect, or
 
 THE DIVINE LOVE. 93 
 
 as prior, jDOsterior, and postrcmc. Of the latter degrees it is said 
 that they ascend or descend, for they are of altitude or height ; 
 but of the former it is said that they increase or decrease, for 
 they are of latitude or breadth. These two kinds of degrees 
 differ so much that they have nothing in common, wherefore 
 they ought to be perceived distinctly, and by no means to be 
 confounded. 
 
 200, The reason why all perfections increase and ascend with 
 the degrees, and according to them, is, because all predicates 
 follow their subjects, and perfection and imperfection are general 
 predicates ; for they are predicated of life, of forces, and of forms. 
 Perfection of life is perfection of love and vv'isdom ; and 
 because the will and the understanding are the receptacles of 
 love and wisdom, therefore peifection of life is also perfection 
 of the will and the understanding, and thence of the affections 
 and the thoughts ; and because spiritual heat is the continent of 
 love, and spiritual light is the continent of wisdom, the perfection 
 of these may also be referred to the perfection of life. Per- 
 fection OF FORCES is the perfection of all things which are actu- 
 ated and moved through the agency of life, in which things, how- 
 ever, life is not. Such forces are the atmospheres as to actualities; 
 and such forces also are the interior and exterior organic sub- 
 stances with man, and also with animals of every kind. Such 
 forces also are all things in the natural world which get activities 
 immediately and mediately from the sun there. Perfection 
 OF FORMS and perfection of forces make one, for such as the 
 forces are, such are the forms ; with this difference only, that forms 
 are substances, but forces are their activities ; wherefore to both 
 belong similar degrees of perfection. The forms which are not 
 at the same time forces, are also perfect according to degrees. 
 
 201. Here we shall not speak of the perfections of life, forces 
 and forms, increasing or decreasing according to the degrees 
 of latitude or continuity, because these degrees are known in the 
 world ; but of the perfections of life, forces and forms ascending 
 or descending according to degrees of altitude, or discrete degrees; 
 because these degrees are not known in the world. But how
 
 94 ANGELIC JFISDOM CONGEBNING 
 
 perfections ascend and descend according to these degrees, can Lc 
 very little known from visible things in the natural world, but 
 can be known clearly from visible things in the spiritual world. 
 From the visible things in the natural world it is only dis- 
 covered, that the more they are looked into the more do wonders 
 meet the eye : as, for instance, in the eyes, in the ears, in the 
 tongue, in the muscles, the heart, the lungs, the liver, the 
 pancreas, the kidneys, and in the remaining viscera ; further, in 
 seeds, fruits and flowers ; and also in metals, minerals and stones. 
 That in all these wonders increase the more they are looked into is 
 well known. And yet from these wonders it has but little been 
 suspected that the objects in question are interiorly more perfect 
 according to degrees of altitude or discrete degrees ; ignorance 
 of these degrees has concealed the fact. But as the same 
 degrees are perspicuously extant in the spiritual world, for the 
 whole of that world from highest to lowest is distinctly discreted 
 into these degrees, therefore out of that world knowledge of these 
 degrees can be drawn. And afterwards, from the result, conclu- 
 sions may be drawn respecting the perfections of forces and 
 forms which are in similar degrees in the natural world. 
 
 202. In the spiritual world there are three heavens arranged 
 according to the degrees of altitude. In the highest heaven the 
 angels excel in all perfection the angels of the middle heaven ; 
 and in the middle heaven the angels excel in all perfection 
 the angels of the lowest heaven. The degrees of perfections 
 are such, that the angels of the lowest heaven cannot ascend 
 to the first threshold of the perfections of the angels of the 
 middle heaven, nor these to the first threshold of the per- 
 fections of the angels of the highest heaven. This appears a 
 paradox, yet it is the truth. The cause is, that they are con- 
 sociated according to discrete degrees, and not according to 
 continuous degrees. It has been made known to me by experi- 
 ence, that there is such a distinction between the affections 
 and thoughts, and thence between the speech, of the angels of 
 the higher and the lower heavens, that they have nothing in 
 common ; and that communication is made only through corres-
 
 THE DIVINE LOVE. 95 
 
 pondences, which correspondences exist through the immediate 
 influx of the Lord into all the heavens, and through mediate 
 influx throuo^h the his^hest heaven into the lowest. As these 
 distinctions are of such a character, they cannot be expressed 
 in natural language, and therefore cannot be described ; for the 
 thoughts of angels do not fall into natural ideas, for they are 
 spiritual. They can be expressed and described only by the 
 angels themselves in their own languages, words, and writings, 
 and not in those Avhich are human. This is why it is said that 
 ineffable things are heard and seen in the heavens. These dis- 
 tinctions may be comprehended in some measure by this con- 
 sideration, that the thoughts of the angels of the highest or 
 third heaven are thoughts of ends, and the thoughts of the 
 angels of the middle or second heaven are thoughts of causes, 
 and the thoughts of the angels of the lovrest or first heaven are 
 thoughts of effects. It is to be observed, that it is one thing to 
 think from ends, and another to think of ends : also that it is 
 one thing to think from causes, and another to think of causes ; 
 and again that it is one thing to think from effects, and another 
 to think of effects. The angels of the lower heavens think of 
 causes and of ends, but the angels of the higher heavens from 
 causes and from ends ; and to think from these is the mark 
 of hioher wisdom, but to think of these is the mark of 
 lower wisdom. To think from ends is the way of wisdom, to 
 think from causes is the way of intelligence, and to think from 
 effects is the way of science. From these things it appears that 
 all perfection ascends and descends with degrees, and according 
 to them. 
 
 203. Since the interior things of man which are those of his 
 will and understanding are similar' to the heavens as regards 
 degrees — for man, as to the interior tilings of his mind is a 
 heaven in a least form — therefore their perfections also are 
 similar. But these perfections do not appear to any man so 
 long as he lives in the world, because he is then in the lowest 
 degree ; and from the lowest degree the higher degrees cannot 
 be known ; but after death they are known. The man then
 
 96 ANGELIC WISDOM CONCERNING- 
 
 comes into that degree which corresponds to his love and 
 wisdom, for he becomes an angel, and thinks and speaks things 
 ineffable to his natural man. There is then an elevation of all 
 things of his mind, not in a simple ratio, but in a triplicate 
 ratio. The degrees of altitude are in this triplicate ratio, but 
 the degrees of latitude are in the simple ratio. But no 
 others ascend and are raised up into those degrees, but those 
 who in the world have been in truths, and have applied them to 
 life. 
 
 204. It appears as if prior things must be less perfect than 
 posterior things, or simples than composites ; and yet prior 
 things, out of which posterior things are formed, or simples out 
 of which composites are formed, are the more perfect. The 
 reason is that the prior or the simpler are more naked and less 
 covered over with substances and matters devoid of life ; and 
 they are as it were more Divine ; wherefore they are nearer to 
 the spiritual sun where the Lord is. Perfection itself is in the 
 Lord, and thence in that sun, which is the first proceeding of 
 His Divine Love and Divine Wisdom ; and next in those things 
 which immediately come after ; and so in order down to the 
 lowest things, which are more imperfect according as they are 
 more distant. Were there not such an eminent perfection in 
 prior and simple things, neither man, nor any animal, could 
 possibly exist and afterwards subsist from seed : nor could the 
 seeds of trees and shrubs vegetate and bear fruit. For all that 
 is prior, the more prior it is, and all that is simple, the more 
 simple it is, because it is more perfect, is more beyond the range 
 of destructions. 
 
 205. In successive order the first degree makes the 
 highest, and the third the lowest ; but in simultaneous 
 order the first degree makes the innermost, and the 
 THIRD THE OUTERMOST. There is successive order, and there is 
 simultaneous order. The successive order of these degrees is 
 from the highest to the lowest, or from the top to the bottom. 
 The angelic heavens are in this order. The third heaven therein
 
 THE DIVINE LOVE. 97 
 
 is the highest, the second is the middle, and the first is the lowest. 
 Such is their situation with respect to each other. In a similar 
 successive order are the states of love and wisdom with the 
 angels there, and also those of heat and light, and likewise of the 
 spiritual atmospheres. In similar order are all the perfections 
 of the forms and forces there. When the degrees of altitude or 
 the discrete degrees are in successive order, they may be com- 
 pared to a column divided into three steps, up which and down 
 which ascent and descent are made. In its upper storey are 
 things most perfect and most beautiful ; in the middle storey are 
 things less perfect and less beautiful ; but in the lowest storey 
 things still less perfect and still less beautiful. But simultaneous 
 order which consists of the same degrees, has another appearance. 
 In it, the highest things of successive order, which, as said 
 above, are the most perfect and the most beautiful, are in the 
 inmost, the lower things are in the middle, ■ and the lowest 
 things in the circumference. They lie as in a solid consisting 
 of these three degrees ; in the middle or centre of v/hich are the 
 most subtile parts, round about this there are parts less subtile, 
 and at the outer borders which constitute the circumference there 
 are parts compounded of the former parts, and which therefore 
 are more gross. It is like the column spoken of just above, 
 subsiding into a plane ; the highest of the column makes the 
 innermost of the plane, the middle makes the middle, and the 
 lowest makes the outermost. 
 
 206. As the highest of successive order becomes the innermost 
 of simultaneous order ; and the lowest becomes the outermost, 
 therefore, in the Word, higher signifies inner, and lower signifies 
 outer. The like is understood by upwards and downwards, and 
 also by high and deep. 
 
 207. In every ultimate there are discrete degrees in sinud- 
 taneous order. The motor fibres in every muscle, the fibres in 
 every nerve, also the fibres and the little vessels in every viscus 
 and organ, are in such an order. Innermost in them are the 
 most simple things which are the most perfect ; the ou.termost is 
 the composite of these. There is a similar order of these degrees
 
 98 ANGELIC WISDOM CONCERNING 
 
 in every seed and in every fruit, and also in every metal and 
 stone ; the parts of these, out of which the whole arises, are 
 such in their orders. The innermost, the middle and the outer- 
 most elements of the parts are in those degrees, for they are 
 successive compositions, that is to say, confasciculations and 
 conglobations from simples, which are their first substances or 
 matters. 
 
 208. In short, there are such degrees in every ultimate, 
 thus in every effect. For every ultimate thing consists of prior 
 things, and these of their primes. And every effect consists of 
 a cause, and this of an end ; and the end is the all of the cause, 
 and the cause is the all of the effect, as was shown above ; and 
 the end makes the inmost thing, the cause the middle thing, 
 and the effect the ultimate thing. That the case is the same 
 with the degrees of love and wisdom, of heat and light, and also 
 with the organic forms of the affections and thoughts with man, 
 will be seen in what follows. The series of these degrees in 
 successive order and in simultaneous order is also treated of in 
 The Docteine of the New Jerusalem concerning the 
 Sacred Scripture, no. 38, and elsewhere. It is there shown 
 that there are similar degrees in all things of the Word in 
 general and in particular. 
 
 209. The ultimate degree is the complex, continent and 
 BASIS OF THE PRIOR DEGREES. The doctrine of degrees which is 
 delivered in this Part, has hitherto been illustrated by various 
 things which exist in both worlds; as by the degrees of the heavens 
 where the angels are, by the degrees of heat and light with 
 them, and by the degrees of the atmospheres, and by various 
 things in the human body, and also in the animal and mineral 
 kingdoms. But this doctrine is of ampler extension ; an exten- 
 sion not only to natural things, but also to civil, moral, and spirit- 
 ual things, and to all their details, in general and in particular. 
 There are two reasons why the doctrine of degrees extends also 
 to such things. Fird, because in everything of which anything 
 can be predicated, there is that trine which is called end, cause, 
 and effect, and these three are related to one another accordino- to
 
 THE DIVINE LOVE. 99 
 
 degrees of altitude. And secondly, because nothing civil, moral 
 and spiritual is anything abstracted from substance ; but all such 
 things are substances. For as \o\q and wisdom are not abstract 
 things, but are substance, as was shown above, nos. 40 to 43, so 
 likewise are all those things which are called civil, moral and 
 spiritual. These can indeed be thought of abstractedly from 
 substances, but still in themselves they are not abstracted. Take 
 for example affection and thought, charity and faith, will and 
 understanding. These are just like love and wisdom in this, 
 that they do not exist outside subjects which are substances, but 
 are states of subjects or substances. That they are changes of 
 these .which present variations, wdll be seen in what follows. 
 By substance is also meant form, because substance is not possible 
 apart from form. 
 
 210. From the fact that will and understanding, affection and 
 thought, and charity and faith, can be thought of, and have been 
 thought of, abstractedly from the substances which are their 
 subjects, it has come about that a just idea of these things as 
 being states of substances or forms, has perished. The case 
 is altogether like that of sensations and actions, which also are 
 not things abstracted from the organs of sensation and motion. 
 Abstracted or separated from these they are mere imaginary 
 entities ; they are like sight without the eye, hearing without 
 the ear, taste without the tongue, and so forth. 
 
 211. Since all things civil, moral and spiritual go forth through 
 degrees, just as natural things go forth; and not only through 
 continuous degrees, but also through discrete degrees ; and since 
 the progressions of discrete degrees are like the progressions of 
 ends to causes, and of causes to effects ; therefore I have chosen 
 to illustrate and confirm the present point, that the ultimate 
 degree is the complex, continent, and basis of the prior degrees, 
 by the things above mentioned, namely, by those which relate to 
 love and Avisdom, to the will and the understanding, to affection 
 and thought, and to charity and faith. 
 
 212. That the ultimate degree is the complex, continent and 
 basis of the prior degrees, appears manifestly from the progres-
 
 100 ANGELIC jriSDOM CONCEBNING 
 
 sion of ends and causes to effects. That the effect is the 
 complex, continent and basis of the causes and ends, may be 
 comprehended by enlightened reason ; but not so easily that the 
 end, with all things of it, and the cause with all things of it, are 
 actually in the effect, and that the effect is their full complex. 
 That the thing is so, may appear from what has been said above 
 in this Part, particularly from these considerations, that the one 
 thing is from the other in a triplicate series ; and that the effect 
 is nothing else than the end in its ultimate ; and because the 
 ultimate is the complex, it follows that the ultimate is the 
 continent, and also the basis. 
 
 213. As regards love and wisdom : love is the end, wisdom 
 the instrumental cause, and use is the effect ; and use is the com- 
 plex, continent and basis of wisdom and love; and use is such a 
 complex and such a continent, that all things of love and all 
 things of wisdom lie actually in it; and it is their simultaneity. 
 But let it be duly borne in mind that all things of love and 
 wisdom, which are homogeneous and concordant, lie in use 
 according to what was said and shown above, in the articles nos. 
 189 to 194. 
 
 214. Affection, thought and action are also in a series of 
 similar degrees, because affection has reference to love, thought 
 to wisdom, and action to use. Charity, faith and good work are 
 in a series of similar degrees ; for charity is of affection, faith is 
 of thought, and good work is of action. Will, understanding 
 and exercise are also in a series of similar degrees ; for will is 
 of love and thence of affection, understanding is of wisdom and 
 thence of faith, and exercise is of use and thence of work. As 
 then all things of wisdom and love lie in use, so all things of 
 thought and affection lie in action, all things of faith and 
 charity in good work, and so forth ; but all must be homo- 
 cfeneous, that is, concordant. 
 
 215. That the ultimate of each scries, that is to say, use, 
 action, work, and exercise, is the complex and continent of all the 
 prior things, has not yet been known. It appears as if nothing 
 more lies in use, in action, in work, and in exercise than the
 
 THE DIVINE LOVE. 101 
 
 same element which lies in motion ; and 3'et all the prior things 
 are actually extant in them, and so fully that nothing is wanting. 
 They are enclosed therein like wine in its cask, and like furniture 
 in its house. They are not apparent, because they are viewed 
 externally only, and viewed externally they are simply activities 
 and motions. It is as when the arms and hands move, and 
 the man is unconscious that a thousand motor fibres concur in 
 every motion of them ; and that to the thousand motor fibres 
 thousands of things of thought and affection correspond and 
 excite the motor fibres. As these act most inwardly, they do 
 not appear before any sense of the body. This much is known, 
 that nothing is done in the body, or through the body, except 
 from the will throuoh the thought; and because both of these 
 act, it must needs be that all things of the will and the thought, 
 in general and in particular, lie in the action. They cannot 
 be separated. Hence it is that from the deeds or works of a 
 man, others judge of the thought of his will, what is called his 
 intention. This has been made known to me, that the angels 
 from a man's deed or work alone, perceive and see the all of the 
 will and thought of the doer. The angels of the third heaven 
 perceive and see from his will the end for which he acts ; and 
 the angels of the second heaven the cause through which the 
 end operates. Hence it is that in the Word works and deeds 
 are so often commanded, and that it is said that a man is known 
 by his works. 
 
 216. It is a matter of angelic wisdom that unless the will and 
 understanding, or affection and thought, also charity and faith, 
 clothe and invest themselves with works or deeds whenever it is 
 possible, they are nothing better than airy things which pass 
 away, or like phantoms of air which perish ; and that then first 
 they abide with man, and become a part of his life, when the 
 man operates and does them. The reason is that the ultimate 
 is the complex, continent and basis of prior things. Such an 
 airy nothing, and such a phantom, is faith separated from good 
 works ; such also are faith and charity without their exercises ; 
 only with this difference, that those who declare for faith and
 
 102 ANGELIG WISDOM OONGEENIXG 
 
 charity know that they ought to do good works and can v/ill to 
 do them, but not so those who are in faith separated from 
 charity. 
 
 217- The degrees of altitude are in fulness and in 
 POWER IN THEIR ULTIMATE DEGREE. In the preceding article 
 it was shown that the ultimate degree is the complex and conti- 
 nent of the prior degrees. Hence it follows that the prior 
 degrees are in their fulness in their ultimate degree ; for they 
 are in their effect, and every effect is a fulness of ca.uses. 
 
 218. That those ascending and descending degrees, which are 
 also called prior and posterior, and likewise degrees of altitude 
 and discrete degrees, are in their power in their ultimate degree, 
 may be confirmed by all those things which have been adduced 
 as confirmations from the sensible and perceptible world in the 
 preceding articles. Here, however, I choose to confirm them only 
 by the efforts, forces and motions in dead subjects and in living 
 subjects. It is well known that effort does nothing of itself, but 
 that it acts by forces corresponding to itself, and through these 
 produces visible motion ; and that on this ground effort is the 
 all in forces, and through the forces is the all in motion ; and 
 because motion is the ultimate degree of effort, that by this 
 motion it exerts its power. Effort, force, and motion are not 
 otherwise conjoined than according to degrees of altitude, the 
 conjunction of which is not by continuity, for they are discrete, 
 but by correspondences. For effort is not force, nor is force 
 motion, but force is jDroduced by effort, because force is excited 
 effort, and motion is produced through force. Wherefore there 
 is no power in effort alone or in force alone, but in motion, which 
 is their product. That this is so, appears still in a manner 
 doubtful, because it is not illustrated by application to sensible 
 and perceptible things in nature ; nevertheless, such is the 
 progression of effort, force and motion into power. 
 
 21!). But let application of this be made to living effort, and 
 to living force, and to living motion. The living effort in man, 
 who is a livinLT suljiect. is his will unitiMl to his understanding'.
 
 THE DIVINE LOVE. 108 
 
 The living forces in man are the things which interiorly constitute 
 his body ; in all of which there are motor fibres woven together 
 in various ways. And living motion in man is action, which is 
 produced through these forces by the will united to the under- 
 standing. Thus the interior things which belong to the will and 
 the understanding make the first degree ; the interior things 
 which belong to the body make the second degree ; and the 
 whole body, which is the complex of these, makes the third 
 degree. That the interior things which are of the mind are 
 in no power excepting through the forces in the body, and also 
 that the forces are not in power excepting through the action 
 of the body itself, is a recognised fact. These three do not act 
 by continuity, but by discreteness, and acting by discreteness is 
 acting by correspondences. The interior things which are of the 
 mind correspond to the interior things of the body, and the 
 interior things of the body correspond to its exteriors, through 
 which actions exist; wherefore the two prior degrees are in 
 power through the exteriors of the body. It may seem as if 
 effort and forces in man were in some power although there is 
 no action, as in sleep and in states of rest, but still the deter- 
 minations of efforts and forces are directed at such times into 
 the general motor organs of the bod}', which are the heart and 
 the lungs. But when the action of these ceases, the forces also 
 cease, and the efforts with the forces. 
 
 220. Inasmuch as the whole, that is, the body, has deter- 
 mined its powers chiefly into the arms and hands, which are ulti- 
 mates, therefore, in the Word, arms and hands signify power, and 
 the right hand signifies superior power. As the evolution and 
 putting forth of the degrees into power is of this kind, therefore 
 from the action alone which is made with the hands, the angels 
 who are with the man, and in the correspondence of all 
 things belonging to him, know his quality as to understand- 
 ing and will, and also as to charity and faith, and thus as to 
 the internal life belonging to his mind, and as to the external 
 life which is derived from it in the body. I often wondered 
 that the angels get such knowledge from the mere action of the
 
 101. ANGELIC WISDOM CONCERNING 
 
 body through the hands ; but that it is so has occasionally been 
 shown by living experience. I have been told that it is from this 
 same ground that ordinations into the ministry are per-formed 
 by the laying on of hands ; and that touching with the hand 
 signifies communicating ; besides other things of a similar nature. 
 From these things the conclusion is formed, that the all of 
 charity and faith is in works, and that charity and faith apart 
 from works are like rainbows about the sun, which vanish 
 away and are lost in the clouds. On this account works 
 are spoken of so often in the Word, and we are told to do 
 them, and that a man's salvation depends upon them ; moreover, 
 he who doeth is called a wise man, and he who doeth not is 
 called a foolish man. But let it be known that by works are 
 here meant uses, which are actually done ; for the all of charity 
 and faith is in uses and according to uses. There is this correspon- 
 dence with uses, because this correspondence is spiritual, but it 
 is carried out through substances and matters, which are sub- 
 jects. 
 
 221. Here two arcana, Avhich are brought within reach of the 
 understanding by what precedes, can be revealed. The FIRST 
 ARCANUM is, that the Word in the sense of the letter is in its 
 fulness and in its power. For there are three senses in the 
 Word according to the three degrees ; the celestial sense, the 
 spiritual sense, and the natural sense. Since these senses are 
 in the Word according to the three degrees of altitude, and 
 their conjunction is effected by correspondences, therefore the 
 ultimate sense, which is the natural, and is called the sense of 
 the letter, is not only the complex, continent and basis of the 
 corresponding interior senses, but moreover the Word in the ulti- 
 mate sense is in its fulness and in its power. That this is so is 
 abundantly shown and confirmed in The Doctrine of the 
 New Jerusalem concerning the Sacred Scripture, nos. 
 27 to 35, ;iG to 49, 50 to Gl, G2 to 60. The second arcanum is, 
 that the Lord came into the world, and took upon Him a Human, 
 in order to put Himself into the power of subjugating the hells, 
 and of rt'ducino' all things to order both in the heavens and on the
 
 TEE DIVINE LOVE. 105 
 
 earths. This Human He superinduced over His former Human. 
 The Human which He superinduced in the world was like the 
 human of a man in the world. Yet both these Humans are 
 Divine, and therefore infinitely transcend the finite humans 
 of angels and men. And because He fully glorified the natural 
 Human even to its ultimates, therefore He rose again 
 with the whole bod}^ therein differing from any man. By the 
 assumption of this Human the Lord put on Divine Omni- 
 potence, not only for subjugating the hells, and reducing the 
 heavens to order ; but also for holding the hells in subjection to 
 eternity, and saving mankind. This power is meant by His 
 sitting at the right hand of the power and might of God. Since 
 the Lord, by the assumption of a natural Human, made Himself 
 Divine Truth in ultimates, therefore He is called the Word, and 
 it is said that the Word was made flesh ; and the Divine Truth 
 in ultimates is the Word in the sense of the letter. The Lord 
 made Himself this, by fulfilling all things of the Word concerning 
 Himself in Moses and the Prophets. Every man is his own good 
 and his own truth ; a man is a man from no other ground. But the 
 Lord, by the assumption of a natural Human, is Divine Good 
 and Divine Truth Itself, or what is the same, He is Divine Love 
 ^and Divine Wisdom Itself, both in the first things and in the 
 last. Hence it is, that after His advent into the world the Lord 
 appears as a sun in the angelic heavens, in stronger beam and 
 in greater splendour than before His advent. This is an 
 arcanum which is brought within the ransre of the understanding 
 by the doctrine of degrees. The Lord's omnipotence before His 
 Advent into the world, will be spoken of in what follows. 
 
 222. There are degrees of both kinds in the greatest 
 
 AND IN the least OF ALL THINGS THAT ARE CREATED. That 
 the greatest and the least of all things consist of discrete 
 and continuous degrees, or of degrees of altitude and latitude, 
 cannot be illustrated by examples from visible objects, because 
 the least things are not extant before the eyes, and the greatest 
 things which are extant do not appear to be distinguished into
 
 100 ANGELIC WISDOM CONCERNING 
 
 degrees. Wherefore this matter does not allow of demonstration 
 otherwise than by universals. And because the angels are in 
 wisdom from universals, and thence in knowledge concerning 
 singulars, it is allowed to bring forward their declarations on 
 these subjects. 
 
 22*3. The utterances of the angels on this subject are these : 
 That there is nothing so small that has not in it degrees of 
 both kinds ; for instance, there is not a least thing in any 
 animal, not a least thing in any plant, not a least thing in any 
 mineral, not a least thing in the ether and the air, that has 
 not in it these degrees ; and as ether and air are receptacles of 
 heat and light, that there is not the least thing of heat and 
 light ; and as spiritual heat and spiritual light are the recep- 
 tacles of love and wisdom, that there is not the least thing of 
 these in which there are not degrees of both kinds. The angels 
 also declare, that the least thing of an affection and the least 
 thing of a thought, nay, that the least thing of an idea of 
 thought, consists of degrees of both kinds, and that a least 
 which does not consist of these degrees is nothing; for it 
 has no form, therefore no quality, and no state which can be 
 changed and varied, and by this means exist. The angels 
 confirm this by the truth, that infinites in God the Creator 
 Who is the Lord from eternity, are distinctly one ; and that 
 there are infinite things in His infinites ; and that in things 
 infinitely infinite there are degrees of both kinds, which also in 
 Him are distinctly one ; and because these things are in Him, 
 and all things are created by Him, and the things which are 
 created resemble in some image those things which are in Him, 
 it follows that there is not the least finite, in which there are not 
 such degrees. These degrees are equally in the least and in 
 the greatest things, because the Divine in the greatest and in 
 the least things is the same. That in God Man infinite things 
 are distinctly one, see above, nos. 17 to 22 ; and that the Divine 
 is the same in the greatest and in the least things, nos. 77 to 
 82 ; which positions are further illustrated, nos. 155, 1G9, 171. 
 
 i*24<. There does not exist the least thing of love and wisdom.
 
 THE DIVINE LOVE. 107 
 
 or the least thing of affection and thought, or even the least 
 thing of an idea of thought, in which there are not degrees of 
 both kinds, because love and wisdom are a substance and a form, 
 as was shown above, nos. 40 to 43 ; in like manner affection and 
 thought. And because there is no j)ossible form in which these 
 degrees are not, as was said above, it follows that there are 
 similar degrees in these things. For to separate love and 
 wisdom, and affection and thought, from substance in form, is to 
 annihilate them, because they are not possible outside their 
 subjects, for they are states of these, perceived by man in their 
 variation, which states body them forth. 
 
 225. The greatest things in which there are degrees of both 
 kinds, are the universe in its whole complex, the natural world 
 in its complex, and the spiritual world in its complex ; further, 
 every empire, and every kingdom, in its complex ; also, all 
 civil, all moral and all spiritual concerns thereof, in their com- 
 plex ; the whole animal kingdom, the whole vegetable kingdom, 
 and the Avhole mineral kingdom, each in its complex ; as well as 
 all the atmospheres of either world taken together, and also 
 their heats and lights. In like manner things less general, as 
 man in his complex ; every animal in its complex, every tree and 
 every shrub in its complex ; also ever}^ stone and every metal in 
 their complex. The forms of these things are similar in this 
 respect, and they consist of degrees of both kinds : the reason is 
 that the Divine, by which they are created, is the same in the 
 greatest and least things, as was shown above, nos. 77 to 82. 
 The singulars and the veriest singulars of all these things, are 
 similar to the generals and largest generals in this, tliat they are 
 forms of both kinds of degrees. 
 
 22G. On account of the greatest and least tilings being forms 
 of both kinds of degrees, there is connection between them from 
 first to last ; for similitude conjoins them. But still there is no 
 least thing which is the same with any other ; and therefore 
 there is a distinction of all the singulars from each other 
 and of all the veriest singulars. That no sameness is possible in 
 any least thing in any form, or among any forms, is because there
 
 108 ANGELIG WISDOM CONCERNING 
 
 are similar degrees in the greatest things, and the greatest things 
 consist of the least. When there are such degrees in the greatest 
 things, and according to those degrees perpetual distinctions 
 from top to bottom, and from centre to circumferences, it follows, 
 that in all their lesser and least constituents, passing as these do 
 through similar degrees, all sameness is impossible. 
 
 227. This also is from angelic wisdom, that the perfection of 
 the created universe comes out of the similitude of generals 
 and particulars, that is to say, of the greatest things and the 
 least things, in regard to these degrees : for by virtue of this, the 
 one thing regards the other as its similar, with which it can be 
 conjoined for all use, and present all end in effect. 
 
 228. But these things may seem paradoxical, because they 
 are not illustrated by application to visible things ; and yet 
 abstract things, being universals, are usually better compre- 
 hended than applied things ; for the latter are of perpetual 
 variety, and variety obscures. 
 
 229. It is asserted by some persons that there is a substance so 
 simple, that it is not a form from lesser forms, and that out of 
 that substance, accumulated into masses, substantiate or com- 
 posite things arise, and ultiiuately material substances. But in 
 fact such absolutely simple substances have no existence. For 
 what is a substance without a form ? It is something of which 
 nothing can be predicated ; and from an entity of which nothing 
 can be predicated, no process of heaping up can make anything. 
 That there are innumerable things in the first created substances 
 of all, that is to say, in the least and most simple things, will 
 be seen in what follows, where forms are treated of. 
 
 230. There are three infinite and uncreated degrees 
 OF altitude in the Lord, and there are three finite and 
 created degrees in man. There are three infinite and 
 uncreated degrees of altitude in the Lord, because the Lord is 
 Love Itself and Wisdom Itself, as was shown in the preceding 
 pages ; and because the Lord is Love Itself and Wisdom Itself, 
 therefore also He is Use Itself; for love has use for its end.
 
 THE DIVINE LOVE. 109 
 
 which it produces by wisdom. Thus love and wisdom apart from 
 use have no boundary or end, that is, they have no home of their 
 own ; wherefore it cannot be said that they are and exist unless 
 there be a use in which they are. These three constitute the 
 three degrees of altitude in the subjects of life. These three 
 stand as the first end, the middle end which is called the cause 
 and the last end which is called the effect. That end, cause 
 and effect constitute the three degrees of altitude has been 
 shown above, and abundantly confirmed. 
 
 231. That there are these three degrees in man, may appear 
 from the elevation of his mind even to the degrees of love and 
 wisdom in which the angels of the second and third heavens are ; 
 for all angels have been born men, and man, as to the interior 
 things of his mind, is a heaven in a least form; therefore there arc 
 as many degrees of altitude with man by creation as there are 
 heavens. Man also is an image and likeness of God ; wherefore 
 those three degrees are inscribed on man, because they are in 
 God Man, that is, in the Lord, That these degrees in the Lord 
 are infinite and uncreate, and that in man they are finite and 
 created, may appear from those things which were demonstrated 
 in Part I. ; and also from these, that the Lord is Love and 
 Wisdom in Himself; and that man is a recipient of love and 
 wisdom from the Lord ; also that of the Lord nothing but 
 infinite can be predicated, and of man nothing but finite. 
 
 232. These three degrees with the angels are . named 
 CELESTIAL, SPIRITUAL, and NATURAL ; and for them the celestial 
 degree is the degree of love, the spiritual degree is the degree 
 of wisdom, and the natural degree is the degree of uses. The 
 reason why these degrees are so named is, that the heavens are 
 distinguished into two kingdoms, and the one kingdom is named 
 the celestial, and the other the spiritual kingdom, to which is 
 added a third kingdom, which is occupied by men in the world, 
 and this is the natural kingdom. And the angels of whom 
 the celestial kingdom consists, are in love ; and the angels, 
 of whom the sjiiritual kingdom consists, are in wisdom ; but 
 men in the world are in uses : and therefore these kingdoms
 
 110 ANGELIC WISDOM CONCERNING 
 
 are conjoined. How it is to be understood that men are in 
 uses will be shown in the next Part. 
 
 233. I have been informed from heaven, that in the Lord from 
 eternity, Who is Jehovah, before the assumption of a Human in 
 the world, there were the two prior degrees actually, and the 
 third degree in potency, such as they are with the angels ; but 
 that after the assumption of a Human in the world, He super- 
 induced also the third degree, which is called the natural, and 
 that thereby He became a man similar to man in the world, 
 with this distinction, however, that this degree, like the prior 
 degrees, is infinite and un create in Him, while these degrees in 
 angel and in man are finite and created. For the Divine which 
 had filled all spaces apart from space, nos. 69 to 72, penetrated 
 also to the last things of nature. But before the assumption of 
 the Human, the Divine influx into the natural degree was 
 mediate through the angelic heavens, but after the assumption 
 immediate from Himself And this is the reason why all the 
 churches in the world before His Advent were representative of 
 spiritual and celestial things, but after His Advent they became 
 spiritual-natural and celestial-natural, and representative worship 
 was abolished. This again was the reason why the sun of the 
 angelic heaven, which, as said above, is the first proceeding of 
 His Divine Love and Divine Wisdom, after the assumption of 
 the Human shone out with more eminent beam and splendour 
 than before the assumption. This moreover is meant by the 
 words in Isaiah : " In that day the light of the moon shall 
 be as the light of the sun, and the light of the sun shall be 
 seven-fold, as the light of seven days " (xxx. 20). This is said of 
 the state of heaven and the church after the Lord's advent into 
 the world. And in the Apocalypse : " The face of the Son of 
 Man was as the sun shineth in his strength" (i. 16); and else- 
 where, as in Isaiah Ix. 20 ; 2 Sam. xxiii. 3, 4 ; Matt. xvii. 1, 2. 
 The mediate illustration of men throuo^h the angelic heaven, 
 which existed before the coming of the Lord, may be compared 
 to the light of tlie moon which is the mediate light of the sun ; 
 and forasmuch as this light after His coming was made immedi-
 
 THE DIVINE LOVE. Ill 
 
 ate, it is said in Isaiah that " the light of the moon shall be 
 as the light of the sun ; " and in the Psalms : " In His days 
 shall the righteous flourish, and abundance of peace until there 
 is no longer any moon " (Ixxii. 7) : this also is spoken of the 
 Lord. 
 
 234. The Lord from eternit}^ that is, Jehovah, put on this 
 third degree by the assumption of a Human in the Avorld, because 
 it was not possible for Him to enter into this degree excepting 
 through a nature similar to the human nature, thus in no other 
 way than by conception from His Divine, and by birth from a 
 virgin : for thus He was able to put off nature, which in itself is 
 dead, and yet a receptacle of the Divine, and to put on the 
 Divine. This is meant by the Lord's two states in the world, 
 which are called the state of exinanition and the state of glori- 
 fication, and which are treated of in The Doctrine of the 
 New Jerusalem concerxing the Lord. 
 
 235. These are general statements concerning the three-fold 
 ascent of the degrees of altitude ; but as those degrees exist in 
 the greatest and least things, as was said in the preceding 
 article, nothing in special can here be said concerning them. 
 Only this, that there are such degrees in all and singular things 
 of love, and thence such degrees in all and singular things of 
 wisdom, and by derivation from these there are such degrees in 
 all and singular things of uses ; yet all these degrees in the 
 Lord are infinite, but in angel and in man, finite. But how 
 there are these degrees in love, in w'isdom, and in uses, cannot 
 be described and unfolded except in a series. 
 
 236. These three degrees of altitude are in every man 
 
 BY birth, and they CAN BE OPENED SUCCESSIVELY, AND AS 
 THEY ARE OPENED, THE MAN IS IN THE LoRD, AND THE LoRD IN 
 THE MAN. That there are three degrees of altitude in every 
 man has not hitherto been known. The reason is, that these 
 degrees were not known, and so long as these degrees remained 
 unnoticed, none but continuous degrees could be known ; and 
 when only these degrees are known, it may be supposed that
 
 112 ANGELIC WISDOM CONCERNING 
 
 love and wisdom with man increase only by continuity. But 
 let it now be known, that with every man by birth there are 
 three degrees of altitude or discrete degrees, one above or 
 within the other ; and that every degree of altitude, every dis- 
 crete degree, has also degrees of latitude, or continuous degrees, 
 according to which it increases by continuity. For there are 
 degrees of both kinds in the greatest and in the least things 
 of all things, as was shown above, nos. 222 to 229 ; for no degree 
 of one kind can possibly exist without degrees of the other 
 kind. 
 
 237. These three degrees of altitude are named respectively 
 natural, spiritual and celestial, as was said above, n. 232. Man, 
 at birth, comes first into the natural degree, and this increases 
 with him b}^ continuity, according to his various knowledge, and 
 according to the understanding acquired thereby, until he 
 reaches the highest point of the understanding which is called 
 the rational. Nevertheless, the second degree, which is the 
 spiritual, is nc^t opened by this means. This degree is opened 
 by the love of uses arising out of the things of the understanding, 
 namely, by the spiritual love of uses, which love is love towards the 
 neighbour. This degree likewise may increase by continuous 
 degrees to its highest point, and it increases by cognitions of 
 truth and good, that is, by spiritual truths. But even by these 
 truths the third degree, which is the celestial, is not opened, 
 for this degree is opened by the celestial love of use, which love 
 is love to the Lord ; and love to the Lord is nothing else than 
 committing the precepts of the Word to life, the sum of which 
 precepts is, to shun evils because they are infernal and diabo- 
 lical, and to do goods because they are heavenly and divine. 
 These three degrees are thus successively opened with man. 
 
 238. So long as a man lives in the world, he has no 
 knowledge of the opening of these degrees within him. This 
 is because he is then in the natural degree, which is the 
 ultimate, and from it he thinks, wills, speaks, and acts ; and the 
 spiritual degree, which is the interior, does not communicate 
 with the natural degree by continuity, but by correspondences ;
 
 THE DIVINE LOVE. 113 
 
 and communication by correspondences is not scnsil;)ly felt. 
 But nevertheless, when a man puts oif the natural degree, 
 which is the case when he dies, he then comes into that degree 
 which has been opened witli him in the world ; he comes into 
 the spiritual degree, with whom the spiritual degree has been 
 opened ; and he comes into the celestial degree, with whom the 
 celestial degree has been opened. He who comes into the 
 spiritual degree after death, no longer thinks, wills, s^jeaks and 
 acts naturally, but spiritually ; and he who comes into the 
 celestial degree, thinks, wills, speaks and acts according to his 
 degree. And because communication between the three degrees 
 exists only by correspondences, therefore the distinctions of love, 
 wisdom and use according to these degrees, are of such a nature, 
 that they have no common ground together through any kind of 
 continuity. From these things it is plain that there are three 
 degrees of altitude for man, and that they can be opened 
 successively. 
 
 239. Since three degrees of love and wisdom, and thence of 
 use, exist with man, it follows that three degrees of will and 
 understanding, and of their deed of conclusion, and thus of 
 determination to use, are also his ; for the will is the receptacle 
 of love, the understanding is the receptacle of wisdom, and the 
 deed of conclusion is the use arising out of these. From which 
 considerations it is evident that there is with every man a 
 natural, spiritual, and celestial will and understanding in potency 
 by birth, and in act when they are opened. In a word, the mind 
 of man, which consists of a will and an understanding from 
 creation, and thence from birth, is of three degrees, so that man 
 has a natural mind, a spiritual mind, and a celestial mind ; and 
 by virtue of this he can be elevated to angelic wisdom, and 
 possess it while he lives in the world, but still he only comes 
 into it after death, that is, if he becomes an angel, and then 
 he speaks ineffable things and things incomprehensible to the 
 natural man. I knew a man of moderate education in the 
 world, and after death I saw him and spoke with him in 
 heaven, and I clearly perceived that he spake as an angel,
 
 114 ANGELIG WISDOM CONCERNING 
 
 and that the things which he said would be imperceptible 
 to the natural man. The reason was, that in the world he had 
 applied the precepts of the Word to life, and had worshipped 
 the Lord, and therefore he was raised by the Lord into the 
 third degree of love and wisdom. It is important that this 
 elevation of the human mind should be known, because the 
 understanding of what follows depends upon it. 
 
 240. There are two faculties from the Lord with man, 
 by which he is distinguished from the beasts. One faculty is, 
 that he is able to understand what truth is and what good is ; 
 this faculty is called rationality, and it is the faculty of his under- 
 standing. The other faculty is, that he is able to do what is 
 true and good ; this faculty is called liberty, and it is the 
 faculty of his will. Thus a man is able by his rationality i6 
 think whatever he pleases, either with God or against God, 
 either with the neig-hbour or agfainst the neiofhbour; and also he 
 is able to will and to do what he thinks ; but when he sees evil 
 and fears punishment, by his liberty he is able to desist from 
 doing. By virtue of these two faculties a man is a man, and is 
 distinguished from the beasts. Man has these two faculties 
 from the Lord, and has them continually from Him ; nor are 
 they taken away, for were they taken from him his humanity 
 would perish. In these two faculties the Lord is yixth. every 
 man, both with the good and with the evil ; they are the Lord's 
 dwelling in the human race : hence it is that every man, whether 
 he be good or whether he be evil, lives to eternity. But the 
 Lord's dwelling with man is nearer in proportion as the man 
 by means of these faculties opens the higher degrees ; for by the 
 opening of these he comes into the higher degrees of love and 
 wisdom, thus nearer to the Lord. From these things it may 
 appear, that as these degrees are opened, so the man is in the 
 Lord, and the Lord in the man. 
 
 241. It was said above, that the three degrees of altitude are 
 as end, cause and effect, and that love, wisdom and use follow 
 in succession according to these degrees ; wherefore a short 
 declaration shall be made concerning love as being end, concern-
 
 THE DIVINE LOVE. 115 
 
 ing wisdom as being cause, aud concerning use as being effect. 
 Every one who consults his reason whilst it is in the light, is 
 able to see that a man's love is the end of all things belonging 
 to him ; for what he loves that he thinks, that he concludes, 
 and that he does ; that consequently he has for an end. A man 
 also is able to see from his reason that wisdom is cause, for he, 
 that is, his love which is the end, diligently searches for means 
 in the understanding through which fully to attain his end ; 
 thus he consults his wisdom, and these means make the 
 cause through which he works. That use is the effect appears 
 without explanation. But love with one man is not the same 
 as it is with another, and wisdom is not the same with one as 
 it is with another, and so also use is not the same And as these 
 three are homogeneous, as was shown above, nos. 189 to 194, it 
 follows that such as is the lo\'e with man, such is the wisdom 
 with him, and such is the use. We use the term wisdom, but 
 we mean that which belongs to the man's understanding, 
 
 242. Spiritual light flo^vs in with man through the 
 three degrees, but not spiritual heat, excepting in so 
 far as the man shuns evils as sins, and looks to the 
 Lord. From what has been shown above it appears, that from 
 the sun of heaven, which is the first proceeding of the Divine 
 Love and the Divine Wisdom, treated of in Part II., light and 
 heat proceeds ; light from its wisdom, and heat from its love ; 
 and that light is the receptacle of wisdom, and heat the recep- 
 tacle of love ; and that in so far as a man comes into wisdom, 
 in so far he comes into that Divine Light, and that in so far 
 as he comes into love, in so far he comes into that Divine Heat. 
 From what has been shown above it also appears that there are 
 three degrees of light and three degrees of heat, or three 
 degrees of wisdom and three degrees of love, and that these 
 degrees have been formed with man in oi'der that he may be a 
 receptacle of the Divine Love and the Divine Wisdom, and thus 
 of the Lord. It is now to be shown that Spiritual Light flows 
 in with man through these three degrees, but not spiritual heat,
 
 116 ANGELIC WISDOM CONCERNING 
 
 excepting in so far as the man shuns evils as sins, and looks to 
 the Lord ; or, what is the same thing, that a man is able to 
 receive wisdom up to the third degree, but not love, unless he 
 shuns evils as sins, and looks to the Lord ; or what is still the 
 same, that man's understanding is able to be raised into wisdom, 
 but not his will, excepting in so far as he shuns evils as sins. 
 
 243. That the understanding is able to be raised into the 
 liofht of heaven, into angelic wisdom, but that the man's will 
 cannot be raised into the heat of heaven, into angelic love, 
 unless he shuns evils as sins and looks to the Lord, has been 
 plainly evidenced to me from experience in the spiritual word. 
 Many times I have seen and perceived that simple spirits, who 
 only knew that there is a God, and that the Lord was born a 
 Man, and scarcely anything further, fully understood arcana of 
 angelic wisdom, almost as the angels do ; and not these simple 
 ones alone, but also several of the diabolical crew. They under- 
 stood when they heard, but not when they thought to them- 
 selves. While they were hearing, light entered from above, but 
 when they thought to themselves, then no other light was able 
 to enter but that which corresponded to their heat. And there- 
 fore after they heard the arcana, and perceived them, they 
 turned their ears away, and then retained nothing. In fact, 
 those of the diabolical crew then rejected these things with 
 disgust and utterly denied them. The cause was, that the fire 
 of their love, and the light of it, which were fatuous, induced 
 darkness, by which the heavenly light entering from above was 
 extinguished. 
 
 244. The same thing happens in the world. When a man 
 who is not absolutely stupid, and has not confirmed himself in 
 falsities out of the pride of his own intelligence, hears persons 
 speaking on some deep subject, or when he reads any matter 
 of the kind, if he is in any affection of knowing, he understands 
 these things, and also retains them, and afterwards he is able to 
 confirm them. A bad and a good man are able to do the same. 
 A bad man, though in heart he denies the Divine things which 
 arc of the church, still is able to understand them, and also
 
 THE DIVINE LOVE. 117 
 
 to speak and preach them, and learnedly to confirm them in 
 writing ; but when he is left to his own thought, out of his own 
 infernal love he thinks against them, and denies them. From 
 this it is plain that the understanding can be in spiritual light, 
 although the will is not in spiritual heat. From which it also 
 follows, that the understanding does not lead the will, that 
 wisdom does not produce love, but that it simply teaches and 
 shows the way ; it teaches how a man ought to live, and it 
 shows the way in which he ought to go. And it further follows, 
 that the will leads the understanding, and causes it to act as 
 one with it ; and that the love which is of the will calls that 
 in the understanding, wisdom, which agrees with itself. In what 
 follows it will be seen that the will does nothing by itself 
 apart from the understanding, but it does all v/hich it does 
 in conjunction with the understanding; yet that the will takes 
 the understanding into partnership with itself by influx, but 
 the understanding does not take the will. 
 
 24<5. The nature of the influx of light with man into the three 
 degrees of life which belong to the mind, shall now be shown. 
 The forms which are the receptacles of heat and light, that is, of 
 love and wisdom with man, and which, as was stated, are in 
 threefold order, or of three degrees, by birth are transparent, 
 and transmit spiritual light as a crystal glass transmits natural 
 light. Hence it is that a maa, iu respect to wisdom, can be 
 raised up to the third degree. Nevertheless these forms are not 
 opened until spiritual heat conjoins itself to spiritual light, that 
 is, love to wisdom : by this conjunction these transparent forms 
 are opened according to the degrees. This is like the case of 
 the light and heat of the sun of the world in their action on 
 plants growing on the earth. The light of winter which is as 
 bright as the light of summer, does not open anything in seed 
 or in tree, but when the heat of spring conjoins itself to the 
 light, then it opens vegetation. The case is similar ; for spiritual 
 light corresponds to natural light, and spiritual heat corresponds 
 to natural heat. 
 
 246. This spiritual heat is procui'ed in no other way than by
 
 118 ANGELIC JVIHDOM CONCERN I NG 
 
 shunning evils as sins, and at the same time looking to the L >rJ. 
 For so lonof as a man is in evils, he is also in the love of them, 
 for he is in concupiscence to them, and the love of evil and con- 
 cupiscence abide in a love opposite to spiritual love and affec- 
 tion; and the said love or concupiscence cannot be removed 
 except by shunning evils as sins ; and because a tnan cannot 
 shun evils from himself but from the Lord, therefore he must 
 look to Him. Then when he shuns them from the Lord, the 
 love of evil and the heat thereof is removed, and the love of 
 good and its heat is introduced in its stead, by which a higher 
 degree is opened. For the Lord flows in from above, and opens 
 that degree, and then He conjoins love, that is, spiritual heat, to 
 wisdom or spiritual light, out of which conjunction the man 
 begins to floinish spiritually, as a tree in the time of spring. 
 
 247. By the influx of spiritual light into all the three degrees 
 of the mind, man is distinguished from the beasts, and, excel- 
 ling the beasts, is able to think analytically, to see not only 
 natural, but also spiritual truths ; and when he sees them he is 
 able to acknowledge them, and thus to be reformed and resrene- 
 rated. The faculty of receiving spiritual light is what is un- 
 derstood by the Rationality mentioned above, which ever}^ man 
 has from the Lord, and which is not taken away from him, for 
 if it were taken away he could not be reformed. From this 
 fliculty of rationality it is, that man, unlike the beasts, is able 
 not only to think but also to speak from thought ; and afterwards 
 from his other faculty, which is called liberty, which has also 
 been mentioned above, he is able to do those things which he 
 thinks from his understanding. As these two faculties, ration- 
 ality and liberty, which are proper to man, have been treated of 
 above, n. 240, we shall not speak of them further here. 
 
 248. If the higher degree, which is the spiritual, is 
 
 NOT opened with MAN, HE BECOMES NATURAL AND SENSUAL. 
 It was sh(nvn above that there are three degrees of the human 
 mind which are called natural, spiritual, and celestial, and that 
 these degrees can be successively opened with man. It was also
 
 THE DIVINE LOVE. 119 
 
 shown that the natural degree is first opened, and that after- 
 wards, if the man shuns evils as sins, and looks to the Lord, 
 the spiritual degree is opened, and lastly the celestial. Since 
 these degrees are successively opened according to a man's life, 
 it follows that the two higher degrees may also not be opened, 
 and that the man then remains in the natural degree, which is 
 the last degree. It is also known in the world that there is a 
 natural and a spiritual man, or an external and an internal man ; 
 but it is not known that the natural man becomes spiritual by 
 the opening of any higher degree with him, and that such 
 opening is effected by a spiritual life, which is a life according 
 to the Divine precepts ; and that without a life according to 
 these a man remains natural. 
 
 249. There are three kinds of natural men ; one kind consists 
 of those who know nothing of the Divine precepts ; the second 
 kind consists of those who know that there are such precepts, 
 but think nothing: of a life according to them ; and the third 
 kind consists of those who despise and deny them. In respect 
 to the First Kind, which consists of those who know nothing 
 of the Divine precejots, they must needs remain natural, since 
 they cannot be taught by themselves. Every man is taught 
 of the Divine precepts by others who know them from religion, 
 and he is not taught by immediate revelations, on which subject 
 see The Doctrine of the New Jerusalem concerning the 
 Sacred Scripture, nos. 114 to 118. Those who are of the 
 Second Kind, who know that there are Divine precepts, but 
 think nothing of a life according to them, they also remain 
 natural, and care about no other concerns than those of the 
 world and the body : these after death become pieces of drudgery 
 and servitude according to the uses which they are able to 
 afford to those who are spiritual ; for the natural man is a 
 drudge and a servant, and the spiritual man is a master and a 
 lord. Those who are of the Third Kind, who contemn and deny 
 the Divine precepts, not only remain natural, but also become 
 sensual in the measure of their contempt and denial. The 
 sensual men are the lowest natural men, who are not able to
 
 120 ANGELIC WISDOM GONGERNINQ 
 
 think above the appearances and fallacies of the bodily senses : 
 these after death are in hell. 
 
 250. Because it is not known in the world what the spiritual 
 man is, and what the natural, and because the man who is 
 merely natural is by many called spiritual, and conversely, 
 therefore a distinct declaration shall be made on the following 
 subjects : 1. What the natural man is, and what the spiritual 
 man. 2. The character of the natural man with whom the 
 spiritual degree is opened. '3. The character of the natural man 
 with whom the spiritual degree is not opened, but still not 
 closed. 4. The character of the natural man with whom the 
 spiritual degree is entirely closed. 5. Lastly, the nature of 
 the distinction between the life of a merely natural man and the 
 life of a beast. 
 
 251. I. What the natwral man is, and what the spiritmd 
 man. — A man is not a man from face and body, but from 
 understanding and will ; and therefore by the natural man and 
 the spiritual man is meant his understanding and will, which 
 are either natural or spiritual. The natural man, as to his 
 understanding and his will, is like the natural world, and may 
 also be called a world or a microcosm ; and the spiritual 
 man, as to his understanding and his will, is like the spiritual 
 world, and may also be called a spiritual world or a heaven. 
 Hence it is evident that as the natural man is in a certain 
 image a natural world, so he loves those things which are of 
 the natural world ; and that as the spiritual man in a certain 
 image is a spiritual world, so he loves those things which are of 
 that world, or of heaven. The spiritual man, indeed, also loves 
 the natural world, but not otherwise than as a master loves his 
 servant, through whom he performs uses : according to uses also 
 the natural man becomes like the spiritual, which is the case 
 when the natural man feels the delight of use from the spiritual 
 man ; this natural man may be called natural-spiritual. The 
 spiritual man loves spiritual truths ; he loves not only to know 
 and understand them, but he also wills thoni ; while the natural 
 man loves to speak those truths and also to do them ; to do
 
 THE 1 )I VINE LO VE. 1 2 1 
 
 truths is to perform uses. This subordination arises from the 
 conjunction of the spiritual world and the natural world ; for 
 whatever apj)ears and is done in the natural world derives its 
 cause from the spiritual world. From these things it may 
 appear that the spiritual man is altogether distinct from the 
 natural man, and that no other communication exists between 
 them than such as there is between cause and effect. 
 
 252. II. The character of the natural man with ivhom the 
 siyiritiud degree is oiJened, is evident from what has been said 
 above. To this it may be added, that the natural man is a 
 full man when the spiritual degree is opened with him ; because 
 then he is consociated with angels in heaven, and at the same 
 time consociated with men in the w^orld, and in relation to both 
 he lives under the Lord's guidance, for the spiritual man drinks 
 in the commandments through the Word from the Lord, and 
 executes them through the natural man. The natural man for 
 whom the spiritual degree is open, does not know that he thinks 
 and acts from his spiritual man ; it appears to him that he does 
 this from himself, when yet it is not from himself but from the 
 Lord. Neither does the natural man whose spiritual degree is 
 open, know that by his spiritual man he is in heaven, when yet 
 his spiritual man is in the midst of the angels of heaven ; some- 
 times also he appears to the angels ; but because he draws 
 himself back to his natural man, after a short stay there he is 
 no longer seen. Moreover the natural man, with whom the 
 spiritual degree is open, does not know that his spiritual mind 
 is filled by the Lord with thousands of the arcana of wisdom, 
 and with thousands of the delights of love ; and that he comes 
 into these after death, when he becomes an anofel. The cause 
 why the natural man does not know" these things, is, that the 
 communication between the natural man and the spiritual man 
 is effected by correspondences, and communication by corres- 
 pondences is not perceived in the understanding except by tliis, 
 that truths are seen in light, and in the will, by this, that uses 
 are performed out of affection. 
 
 253. III. The character of the n(diircd man ivith ivhom the
 
 122 ANGELIC WISDOM CONCERNING 
 
 .spiritual degree is not opened, hut still not closed. The 
 spiritual degree is not opened, but still not closed, with those 
 who have led somewhat of a life of charity, and yet have known 
 little of genuine truth. The cause is that this degree is opened 
 by the conjunction of love and wisdom, or of heat with light : 
 love alone or spiritual heat alone does not open it, nor does 
 wisdom alone or spiritual light alone ; but both in conjunction. 
 If, therefore, genuine truths, out of which wisdom or light arises, 
 are not known, love does not avail to open that degree, but 
 only keeps it in the possibility of being opened ; which is meant 
 by its not being closed. This is like what occurs in the vege- 
 table kingdom, in that heat alone does not impart vegetation 
 to seeds and trees, but heat does this in conjunction with light. 
 Let it be remembered that all truths are of spiritual light, and 
 that all goods are of spiritual heat, and that good through truths 
 opens the spiritual degree ; for good through truths operates use, 
 and uses are the goods of love, which derive their essence from 
 the conjunction of good and truth. The lot after death of 
 those with whom the spiritual degree is not opened, and yet not 
 closed, is, that because they are still natural and not spiritual, 
 they are in the lowest parts of heaven, where they sometimes 
 suffer hard things ; or they are in the boundaries in some higher 
 heaven, where they are as it were in the light of evening : for, 
 as was said above, in heaven and in every society thereof the 
 light decreases froin the middle to the boundaries, and those 
 who are pre-eminent in divine truths are in the middle, and 
 those who are in few truths are in the boundaries. Those are 
 in few truths who know nothing more of their religion than that 
 there is a God, and that the Lord suffered for them ; and that 
 charity and faith are the essentials of the Church ; but who do 
 not care to know what faith and what charity are, when yet 
 faith in its essence is truth, and truth is manifold, and charity 
 is all the work of his calling which a man does from the Lord; 
 he does it from the Lord when he shuns evils as sins. It is 
 exactly as was said above, namely, that the end is the all of the 
 cause, and tlie effect is the all of the end through the cause :
 
 THE 1)1 1 'INE LO VE. 1 28 
 
 the end is charity or good ; the cause is faith or truili ; aud the 
 effects are good works or uses. From which it is plain, that no 
 more of charity can be carried into works, than that portion 
 which is conjoined with the truths of faith. Through these 
 truths charity enters into works, and qualifies them. 
 
 254. IV. The character of the natural man luith whom the 
 spiritual degree is entirely closed. The spiritual degree is 
 closed with those who are in evils as to life, and still more with 
 those who are in falsities arising from evils. The case is like 
 that of the fibril of a nerve, which contracts at the slightest 
 touch of anything heterogeneous ; and like that of the motor 
 fibres of a muscle, and of the muscle itself, and indeed of the 
 whole body, which shrinks from the touch of whatever is hard or 
 cold. So the substances or forms of the spiritual degree with 
 man shrink from evils and their falsities, because these are 
 heterogeneous. For the spiritual degree being in the form of 
 heaven, admits nothing but goods, and the truths which come of 
 good ; these are homogeneous to it ; but evils, and the falsities 
 which come of evil, are heterog^eneous to it. This degree is 
 contracted, and by contraction closed, especially with those who 
 in the world, from love of self, are in the love of ruling, because 
 this love is opposite to love to the Lord. It is also closed, yet 
 not closed so much, with those who, from love of the world, are 
 in the mad cupidity of possessing the goods of others. The 
 reason why these loves shut the spiritual degree, is, because they 
 are origins of evils. The contraction or closing up of this degree 
 is like the twisting back of a spire against its former fluxion. 
 For this reason it is that after that degree is closed, it repels 
 the light of heaven ; so that instead of the light of heaven, there 
 is darkness there : consequently truth, which is in the light of 
 heaven, becomes nausea. With these persons, not only the 
 spiritual degree itself is closed, but also the higher region of 
 the natural degree, what is called the rational ; and this goes 
 on until at length the lowest region of the natural degree, what 
 is called the sensual, alone stands open ; for this is nearest to the 
 world and to the external senses of the bodv, from which the
 
 124 ANGELIC WISDOM CONCERNINQ 
 
 man afterwards thinks, speaks, and reasons. The natural man 
 who has been made sensual through evils and their falsities, 
 in the light of heaven does not appear as a man in the spiritual 
 world, but as a monster, and with nose retracted : the nose 
 is drawn in, because the nose corresponds to the perception of 
 truth. Also he does not bear a ray of the light of heaven. 
 Such persons in their caverns have no other light than one 
 resembling the light from live coals or from burning charcoal. 
 These things show plainly who those are with whom the spiritual 
 degree is closed up, and what their nature is. 
 
 255. V. The nature of the distinction between the life of a 
 merely natural man and the life of a beast. This distinction 
 will be treated of specially in what follows, where Life is the 
 subject. Thus much may be said here, that the distinction is 
 that man has three degrees of mind, that is, three degrees of 
 understanding and will, and that these degrees can be opened 
 successively ; and as they are translucent, man can be raised as to 
 his understanding into the light of heaven, and see truths, not 
 only civil and moral, but also spiritual truths, and out of many 
 truths seen, he can form conclusions touching truths in order, 
 and thus perfect the understanding to eternity. But beasts 
 have not the two higher degrees, but only the natural degrees, 
 which, without the higher degrees, possess no faculty of thinking 
 on any subject, civil, moral, and spiritual. And since their 
 natural degrees are not capable of being opened and thence 
 raised into higher light, they cannot think in successive order, 
 but in sinmltaneous order, which is not thinking, but acting from 
 a science corresponding to their love. And because they cannot 
 think analytically, and see a low^er thought from a higher thought, 
 so they cannot speak, but they only utter sounds, suitable to 
 the science of their love. But still the sensual man, who is in 
 the lowest sense natural, differs from the beast only in this, that 
 he can fill his memory with scientitics, and think and speak 
 from them ; this power he gets from a faculty proper to every 
 man, the faculty of being able to understand truth if he 
 chooses; this faculty makes all the distinction. Still many by
 
 THE DIVINE LOVE. 125 
 
 the abuse of this faculty have rendered themselves lower than 
 the beasts. 
 
 256. The natural Degree of the human mind, (.'onsidered 
 in itself, is continuous, but by correspondence with the 
 two higher degrees, while it is elevated, it appears as 
 IF IT WERE DISCRETE. This, although difficult of comprehension 
 by those who do not yet possess a knowledge of the degrees of 
 altitude, must nevertheless be revealed, because it belongs to 
 angelic wisdom, and this wisdom, although it cannot be com- 
 passed b}'^ the thought of the natural man in the same way as by 
 the angels, yet may be comprehended by the understanding, 
 whenever this is raised up to the degree of light in which the 
 angels are ; for the understanding can be raised up even thither, 
 and be enlightened according to its elevation. The enlighten- 
 ment of the natural mind, however, does not ascend by discrete 
 degrees, but it increases by a continuous degree, and as it 
 increases, so that mind is enlightened from within by the light 
 of the two higher degrees. How this occurs can be compre- 
 hended from a perception of the degrees of altitude, in that one 
 degree is above another, and that the natural degree, which is 
 the ultimate, is a kind of general covering to the two higher 
 degrees : in that case as the natural degree is raised to the 
 degree of the higher [light], so the higher from within acts upon 
 the exterior natural, and illuminates it. The illumination is 
 effected indeed from within by the light of the higher degrees, 
 but this light is received by the natural degree which envelops 
 and surrounds them, by continuity, therefore more lucidly and 
 purely according to the height of the ascent ; that is, the natural 
 degree is enlightened from within by virtue of the light of the 
 higher degrees, discretely, but in itself continuously. From 
 this it is evident, that man, so long as he lives in the w^orld, 
 and is thereby in the natural degree, cannot be elevated into 
 very wisdom, such as it is with the angels, but only into higher 
 light reaching to the angels, and into receiving enlightenment 
 from their light, which flows in from within and illuminates. But
 
 126 ANGELIC JVISnoM CONCERNING 
 
 these things cannot as yet be more clearly described ; they may 
 be better comprehended from effects ; for provided some know- 
 ledge be first had of causes, effects place them in light in 
 themselves, and so furnish illustration. 
 
 257. Effects are 1. That the natural mind can be raised up 
 to the light of heaven, in which the angels are, and perceive 
 naturally what the angels perceive spiritually, thus not so 
 fully ; but still the natural mind of man cannot be raised 
 into the angelic light itself 2. That man, through his natural 
 mind, raised to the light of heaven, can think with angels, yea, 
 can speak with them ; but then the thought and speech of the 
 angels flow into the natural thought and speech of the man, 
 and not conversely ; so that the angels speak with man in some 
 natural language, which is the man's mother tongue. 3. That 
 this is effected by a spiritual intlux into the natural man, 
 and not by any natural intlux into the spiritual man. 4. That 
 human wisdom, which is natural, so long as a man lives in the 
 natural world, can by no means be raised into angelic wisdom, 
 but only into some image of it ; the reason is, that the elevation 
 of the natural mind is effected by continuity, as from shade to 
 light, or from grosser to purer. But still the man with 
 whom the spiritual degree has been opened, comes into that 
 wisdom when he dies, and he can also come into it by a laying 
 asleep of the sensations of the body, and by an influx then from 
 above into the spiritual things of his mind. 5. Man's natural 
 mind consists of spiritual substances, and at the same time of 
 natural substances : thought comes out of its spiritual substances, 
 but not out of its natural substances ; these substances recede 
 when the man dies, but not the spiritual substances ; wherefore 
 that same mind after death, when the man becomes a spirit or 
 angel, remains in a form similar to that which it had in 
 the world. G. The natural substances of that mind, which, as 
 was said, recede by death, constitute the cutaneous covering 
 of the spiritual body in which spirits and angels are. Through 
 such covering, which is taken from the natural world, their 
 spiritual bodies subsist, for the natural is the idtiinatc continent
 
 THE DIVINE LOVE. 127 
 
 hence it is, that there is no spirit and no angel who was not 
 born a man. These arcana of angelic wisdom are here adduced, 
 that the quality of the natural mind with man may be known ; 
 this subject is further treated of in what follows. 
 
 258. Every man is born into the faculty of understanding 
 truths to the inmost degree, ia which the angels of the third 
 heaven are ; for the human understanding, rising up by continuity 
 around the two higher degrees, receives the light of the wisdom 
 of those degrees in the manner stated above, n. 256. Hence it 
 is that man can become rational according to this elevation ; if 
 he be raised to the third degree, he becomes rational out of the 
 third degree ; if he be raised to the second degree, he becomes 
 rational out of the second degree ; and if he be not raised, he is 
 rational in the first degree. It is said that he becomes rational 
 out of those degrees, because the natural degree is the general 
 receptacle of their light. The cause why a man does not 
 become rational to the possible height is this, that the love, 
 which is of the will, cannot be raised in the same manner as 
 the wisdom which is of the understanding. The love which is 
 of the will is raised only by shunning evils as sins, and then by 
 the goods of charity, which are uses, which the man there- 
 after performs from the Lord. If, therefore, the love which is 
 of the will, is not raised at the same time, the wisdom which is 
 of the understanding, however it may have ascended, still falls 
 back again down to its love. Hence it is, that if a man's love 
 is not raised at the same time into the spiritual degree, he is 
 still not rational save in the ultimate degree. From these 
 things it may be seen that man's rational is in appearance as it 
 were of three degrees ; that there is a rational from the celestial, 
 a rational from the spiritual, and a rational from the natural ; 
 also that rationality, which is the faculty that is capable of 
 elevation, Avhether it be elevated or not, is still with man. 
 
 250. Every man, it was said, is born into that faculty, namely 
 into rationality, but by this is understood every man whose 
 externals have not been hurt by accident, either in the womb 
 or by some disease after birth, or by injury inflicted on the
 
 128 ANGELIC WISDOM CONCERNING 
 
 head, or in consequence of some insane love bursting forth and 
 breaking down restraints. With such persons the rational 
 cannot be elevated ; for the boundaries in which the life, which 
 is of the Avill and the understanding, is to stop, are not in such 
 disposition that the life can perform ultimate acts according to 
 order; for life acts according to ultimate determinations, but 
 not from them. That rationality is not possible with infants and 
 children, may be seen below, n. 26G, at the end. 
 
 260. Because the natural mind is the covering and 
 continent of the higher degrees of the human mind, 
 it is reactive ; and if the higher degrees are not opened, 
 it acts against them, but if they are opened, it acts 
 AViTH THEM. It was shown in the preceding article, that 
 because the natural mind is in the ultimate degree, it envelops 
 and encloses the spiritual mind and the celestial mind, which are 
 higher than it as regards degrees. It is now to be shown that 
 the natural mind reacts against the higher or interior minds. 
 The cause why it reacts is, that it covers, includes and contains 
 them, and this is not possible to be done apart from reaction ; 
 for unless it reacted, the interior or enclosed things would loosen, 
 protrude outwards, and fall to pieces. So if the tunics around 
 the human body were not in reaction, the viscera, which are the 
 interiors of the body, would push forth, and welter asunder. So 
 also if the membrane investing the motor fibres of a muscle did 
 not react against the forces of these fibres in action, not only 
 would action cease, but all the inner tissues would be broken 
 down. The like is the case with every ultimate degree of the 
 degrees of altitude ; consequently with the natural mind rela- 
 tively to the higher degrees ; for, as was said above, there are 
 three degrees of the human mind, the natural, the spiritual, 
 and the celestial, and the natural mind is in the ultimate 
 degree. Another reason why the natural mind reacts against 
 the spiritual mind, is, that the natural mind consists not only 
 of substances of the si)iritual world, but also of substances of 
 the natural world, as was said above, n. 257, and the substances
 
 THE DIVINE LOVE. 119 
 
 of the natural world fnMii their uature react against the sub- 
 stances of the spiritual world ; for the substances of the natural 
 world in themselves are dead, and are acted on from without by 
 the substances of the spiritual world, and those substances 
 which are dead, and which are acted on from without, from their 
 nature resist, and so from their nature react. Hence it may 
 appear that the natural man reacts against the spiritual 
 man, and that there is combat. It is the same thing whether 
 you say the natural and spiritual man, or the natural and 
 spiritual mind. 
 
 261. From these things it may appear, that if the spiritual 
 mind is closed up, the natural mind continually acts against 
 those things which are of the spiritual mind, and fears lest 
 anything should flow in therefrom to perturb its states. All that 
 which flows in through the spiritual mind, is from heaven, for 
 the spiritual mind is in form a heaven ; and all which inflows 
 into the natural mind is from the world, for the natural mind is 
 in form a world. From this it follows that the natural mind, 
 when the spiritual mind is clo&ed up, reacts against all things of 
 heaven, and does riot admit them into it excepting in so far as 
 they serve it as means for acquiring and possessing those things 
 which belong to the world. And when the things which are of 
 heaven also serve the natural mind as means to its own ends, 
 then those means, although they appear heavenly, nevertheless 
 become natural ; for the end qualifies them, and they become 
 like the scientifics of the natural man, in which intrinsically 
 there is nothing of life. But because heavenly things cannot 
 be so conjoined with natural things that the two act as one, 
 therefore they separate, and the heavenly things with merely 
 natural men take their place from without in a circuit around 
 the natural things which are within. Hence it is that a merely 
 natural man can say and preach heavenly things, and also feign 
 them by his actions, although inwardly he thinks against them ; 
 the latter he does when he is alone, but the former when he is 
 in company. But of these things more in what follows. 
 
 262. By virtue of the reaction which is in him from birth, 
 
 I
 
 100 ANGFJJC JriSnOM CONCEBNING 
 
 the natural mind or man, wlien he loves himself and the world 
 above all things, acts against those things which are of the 
 spiritual mind or man. Then also he feels delight in evils of 
 every kind, as in adulteries, defraudings, revenges, blasphemings, 
 and other the like things. And then also he acknowledges nature 
 as creative of the universe : and confirms all these things by his 
 rational faculty ; and after the confirmations he either perverts, 
 or sufibcates, or repels the goods and truths of heaven and the 
 church ; and at length he either shuns them, or turns his back 
 upon them, or hates them. This he does in his spirit, and in the 
 body just so far as he dares to speak with others from his spirit 
 without fear of the loss of good name as a means to honour and 
 lucre. When a man is such, he successively shuts up the spiritual 
 mind closer and closer; confirmations of evil by falsities 
 especially shut it. Hence it is, that evil and falsity confirmed, 
 after death cannot be extirpated ; they are extirpated only in 
 the world by repentance. 
 
 263. But the state of the natural mind is altogether different 
 when the spiritual mind is open : in this case the natural mind 
 is disposed for submission to the spiritual mind, and is sub- 
 ordinated. For the spiritual mind acts from above or from 
 within upon the natural mind, and removes those things which 
 there react, and adapts to itself those which act in like manner 
 with itself; hence the overbearing reaction is gradually taken 
 away. It is to be noted, that in the greatest and least things 
 of the universe, whether living or dead, action and reaction 
 exist ; hence the equilibrium of all things : this is lost when 
 action overcomes reaction, and vice versd. Similar is the case 
 with the natural mind and with the spiritual mind. When the 
 natural mind acts out of the delights of its love, and out of the 
 pleasures of its thought, which in themselves are evils and falsities, 
 then the reaction of the natural mind removes those things which 
 arc of the spiritual mind, and blocks the doors to prevent them 
 from entering, and manages that action shall come to pass from 
 such things as agree with its reaction. Thus an action and 
 reaction of the natural mind arc bronglit about which are
 
 TITE DIVINE LOVE. 131 
 
 opposite to tlie action and roaction of the spiritual njind ; hence 
 a closure of tlic spiritual mind takes place like the twisting back 
 of a spire. But if the spiritual mind is opened, then the action 
 and reaction of the natural mind is inverted : for the spiritual 
 mind acts from above or from Vvithin, and at the same time from 
 below or from without, through those things which arc disposed 
 for submission to it in the natural mind, and it twists back the 
 spiral in which the action and reaction of the natural mind lie. 
 This mind by birth is in opposition to those things which belong 
 to the spiritual mind,w hich opposition, as is well known, it derives 
 by heredity from parents. Such is the change of state which 
 is called reformation and regeneration. The state of the natural 
 mind before reformation may be compared to a spiral twisting 
 or circumflexing downwards ; but after reformation it may be 
 compared to a spiral twisting or circumflexing upwards ; where- 
 fore a man before reformation looks dow^nwards to hell, but 
 after reformation he looks upwards to heaven. 
 
 264. The origin of evil is from the abuse of the 
 faculties which are the proper faculties of man, namely, 
 RATIONALITY AND LIBERTY. By rationality is meant the faculty 
 of vmderstanding truths and thereby falsities, and goods and 
 thereby evils ; and by liberty is meant the faculty of thinking, 
 willing and doing these things freely. Fi'om what precedes it 
 may appear, and from what follows it will further appear, that 
 every man by creation, and thence by birth, has these two 
 faculties, and that they are from the Lord ; and that they are 
 not taken away from him ; and that out of them comes the 
 appearance that man thinks, speaks, wills and acts as from 
 himself; and that the Lord dwells in these faculties with every 
 man ; and that man out of that conjunction lives to eternity ; 
 and that through these faculties, and not apart from them, man 
 is able to be reformed and regenerated ; also that man through 
 them is distinguished from the beasts. 
 
 265. That the orio-in of evil is from the abuse of these facul- 
 ties will be declared in this order. I. A bad man enjoys these
 
 132 ANGELIC jriSDOM CONCERNIXG 
 
 two faculties etjually with a good mau. II. A bad man abuses 
 them to confirm evils and falsities, and a good man uses them 
 to confirm goods and truths. III. Evils and falsities confirmed 
 with man are permanent, and come to be of his love and thereby 
 of his life. IV. Those things v/hich have come to be of the love 
 aiid life are engendered in the offspring. V. All evils, both 
 the ingenerate and the superinduced, reside in the natural 
 mind. 
 
 2G6. I. A had man enjoys these tvjo faculties eqvAilhj lulth 
 a good man. — That the natural mind is able, as regards the 
 understandino;, to be elevated even to the lio-lit in which the 
 angels of the third heaven are, and to see truths, acknowledge 
 them, and afterwards speak them, was shown in the preceding 
 article. From this it is plain, — because the natural mind can 
 be thus elevated, — that a bad man enjoys that faculty which is 
 called rationality equally with a good man ; and because the 
 natural mind can be elevated so far, it follows that he is able 
 also to think and to speak those [high truths]. But reason and 
 experience testify farther that he is able to will and do them, 
 although he does not will and do. Reason : Who cannot will 
 and do those things which he thinks ? He does not will and do, 
 because he does not love to will and do them. This power of 
 willing and doing is the liberty which every man has from the 
 Lord : but his not willing and doing good when he has the poAver, 
 comes out of the love of evil, which opposes ; but this love he is 
 able to resist, and many also do resist it. This has been some- 
 times confirmed by experience in the spiritual Avorld. I have 
 heard evil spirits who inwardly were devils, and who in the 
 world rejected the truths of heaven and the church, [and I 
 have observed] that while the affection of knowing in which 
 every man is from childhood was excited by the glory that 
 surrounds each love like the splendour of fire, they perceived 
 the arcana of angelic wisdom iully as well as good spirits who 
 inwardly were angels. Yea, those diabolical spirits said, that 
 in fact they were able to will and do according to those [arcana], 
 but that thoy would not. When it was said to them that they 
 
 I
 
 THE DIVINE LOVE. 13:3 
 
 would Yvill these tilings if only they shunned evils as sins, they 
 said that they were able also to do this, but that they would 
 not. From this it was manifest that the wicked equally with 
 the good have the faculty which is called liberty. Let any one 
 consult himself, and he will observe that it is so. A man has 
 the power to will, because the Lord, from Whom that faculty 
 comes, continuall}^ gives the power; for, as Avas said above, the 
 Lord dwells with everj^ man in these two faculties, thus in the 
 fjiculty or in the power of being able to will. Wilh regard to 
 the faculty of understanding which is called rationality, this 
 does not exist with a man until his natural mind comes of 
 age ; in the meantime it is like seed in unripe fruit, which 
 cannot be opened in the ground to develop a growth. This 
 faculty also does not exist with those who are mentioned above, 
 n. 259. 
 
 267. II. A had man abuses these faculties to conjirm evils 
 and falsities, and a good man uses them to confirm goods and 
 trrtths. From the intellectual faculty which is called rationality, 
 and from the voluntary faculty which is called liberty, man 
 derives the power of confirming whatever he pleases ; for the 
 natural man is able to raise his understanding into higher light 
 to whatever extent he desires, but he who is in evils and their 
 falsities, does not raise it higher than the upper region of his 
 natural mind, and rarely to the region of the spiritual mind. 
 The reason is that he is in the delights of the love of his natural 
 mind, and if he rises above that mind, the delight of his love 
 perishes. If the understanding be raised higher, and see truths 
 opposed to the delights of his life, or to the principles of his own 
 proper intelligence, then he either falsifies them, or passes them 
 by, and leaves them in contempt, or he retains them in the 
 memory to serve as means to his life's love, or to the pride of his 
 own proper intelligence. That the natural man is able to confirm 
 whatever he will is plain from the multitude of heresies in the 
 Christian world, each of which is confirmed by its adherents. 
 We are all aware that evils and falsities of every kind can be 
 confirmed. It may be confirmed, and indeed is confirmed by
 
 134 ANGELIC WISDOM CONGERNIKG 
 
 the wicked to themselves, that there is bo God, and that nature 
 is everything, and that she has created herself: that religion 
 is only a means whereby simple minds are to be kept in bonds ; 
 that human prudence does all things, and Divine Providence 
 nothing except sustaining the universe in the order in which 
 it was created ; also that murders, adulteries, thefts, frauds and 
 revenges are allowable ; according to Machiavel and his followers. 
 These and many similar things the natural man is able to confirm, 
 and to fill volumes with the confirmations, and when they are 
 confirmed, then these falsities appear in their fatuous light, and 
 truths in such shadow that they are not visible at all except as 
 phantoms of the night. In a w^ord, take the most false thing, 
 and put it into a proposition, and say to a clever person. Confirm, 
 and he will confirm to the full extinction of the light of truth ; 
 but set aside the confirmations, come back and view the proposi- 
 tion itself out of your own rationality, and you will see its 
 falsehood in its deformity. From these things it may appear 
 that man is able to abuse these two faculties which are with him 
 from the Lord, to confirm evils and falsities of every kind. No 
 beast is able to do this, because no beast enjoj^s these faculties. 
 Hence the beast is born into all the order of its life, and into 
 all the science of its natural love ; otherwise than man. 
 
 208. III. Evils aiil falsities confirmed with Qiian are per- 
 manent, and come to be of his love and life. Confirmations of 
 evil and falsity are nothing else than removals of good and truth, 
 and if they increase they are rejections, for evil removes and 
 rejects good, and falsity, truth. Hence also confirmations of evil 
 and falsity are doors closed to heaven, — occlusions of heaven, — • 
 for all good and truth Hows in from the Lord through heaven ; 
 and when heaven is closed, then the man is in hell, and in a society 
 there where an evil and falsity similar to his own prevails, from 
 which hell he cajinot afterwards be delivered. It has been 
 granted me to speak with some who ages ago confirmed them- 
 selves in the falsities of their religion, and I saw that they continue 
 in the same, just as they were in them in the world. The reason 
 is, that all the tilings in which a man confirms himself come to be
 
 THE DIVINE LOVE. 135 
 
 of his love and life ; they come to be of his love, because they 
 come to be of his will and understanding, and the will and 
 understanding form the life of ever}^ one ; and when they come 
 to be of the life of a man, they come to be of his whole body as 
 well as of his whole mind. Hence it is evident, that a man who 
 has confirmed himself in evils and falsities, is such from head to 
 foot, and when he is wholly such, by no inversion or retortion 
 can he be reduced to an opposite state, and thus be drawn out 
 of hell. From these considerations and those preceding them 
 in this article it may be seen whence the origin of evil comes. 
 
 269. IV. Those things tuhich have come to be of the love and 
 thereby of the life, are engendered in the offspring. It is known 
 that man is born into evil, and that he gets this as an inherit- 
 ance from parents ; though it is believed by some that he does 
 not get it from parents, but through parents from Adam ; but 
 this is an error. He derives it from the father, from whom he 
 has his soul, and it is clothed with a body in the mother. The 
 seed, which is from the father, is the first receptacle of life, but 
 such a receptacle as it was with the father, for it is in the form 
 of his love, and the love of every one in the gi^eatest and least 
 things is similar to itself, and there is in it an effort to the human 
 form, into Avhich it also goes gradually forth. Hence it follows that 
 the evils called hereditary are successively derived from fathers, 
 thus from grandfathers and great-grandfathers, [and carried] into 
 their posterity. Experience also teaches this, for in the matter 
 of the affections, there is a likeness of races to their first pro- 
 genitors, and a greater likeness in families, and a still greater like- 
 ness in houses : and this likeness is of such a nature that genera- 
 tions are distinguishable not by dispositions alone, but even 
 by faces. But of the ingeneration of the love of evils by parent 
 in offspring more will be said in what follows, where the corres- 
 pondence of the mind, that is, of the will and the understand- 
 ing, with the body and its members and organs is treated of. 
 Here these few things only are brought forward, that it may be 
 known that evils are successively derived from parents, and that 
 they increase through the accunuilations of one parent after
 
 136 ANGELIC WISDOM CONCERNING 
 
 another, until man by birth is nothing else than evil. Also, 
 the malignity of evil increases according to the degree of occlu- 
 sion of the spiritual mind, for so the natural mind also is 
 closed above. And in the descendants this is not recovered from 
 except by shunning evils as sins from the Lord. So and no 
 otherwise is the spiritual mind opened, and through it the 
 natural mind is brought back into correspondent form. 
 
 270. V. All evils and their falsities, both the itigenerate 
 and the superiwluGed, reside in the natural mind. — Evils and 
 their falsities reside in the natural mind, because that mind in 
 form or in image is a world ; but the spiritual mind in form or in 
 image is a heaven, and in heaven evil can find no home : where- 
 fore the spiritual mind is not opened from birth, but is only in 
 the potency of being opened. And the natural mind derives its 
 form in part from the substances of the natural world ; but the 
 spiritual mind only from the substances of the spiritual world, 
 and it is conserved in its integrity by the Lord, that the man 
 may be able to become a man : for he is born an animal, but 
 becomes a man. The natural mind with all its belongings is 
 circumflexed into gyres from right to left, but the spiritual mind 
 into gyres from left to right : thus these minds are reciprocally 
 of contrary turn ; a sign that evil resides in the natural mind, 
 and that of itself it acts against the spiritual mind : and the 
 circumgyration from right to left is turned downwards, thus 
 towards hell, but the circumgyration from left to right goes 
 upwards, thus towards heaven. That this is so was plain to me 
 from this experience, that an evil spirit cannot circumgyrate his 
 body from left to right, but from right to left ; whereas a good 
 spirit can with difficulty circumgyrate the body from right to 
 left, but with ease from left to right. The circumgyration fol- 
 lows the flux of the interiors, which are the thing-s of the mind. 
 
 271. EVJI.S AND FALSITIES ARE IN ALL OPPOSITION AGAINST 
 GOODS AND TRUTHS, BECAUSE EVILS AND FALSITIES ARE DIA- 
 BOLICAL AND INFERNAL, AND GOODS AND TRUTHS ARE DIVINE 
 
 AND HEAVENLY. That evil and good are oppositcs, also the
 
 THE DIVINE LOVE. 137 
 
 falsity of evil and the truth of good, every one acknowledges 
 when he hears it ; but because those who are in evil do not feel, 
 and therefore do not j^erceive otherwise than that evil is good, — 
 for evil delights their senses, especially the sight and hearing, 
 and therefore also delights the thoughts and thus the percep- 
 tions, — so they acknowledge indeed that evil and good are oppo- 
 sites ; but when they arc in evil, moved by its delight, they say 
 that evil is good, and good evil. Take an example. He who 
 abuses his liberty to think and to do evil, calls the abuse, liberty, 
 and its opposite, namely, to think good which in itself is good, 
 he calls slavery ; when yet the latter is truly freedom, but the 
 former bondage. He Avho loves adulteries, calls it liberty to 
 commit adulteiy, but slavery not to be allowed to commit 
 adultery ; for he feels delight in lasciviousness, and undelight in 
 chastity. He who is in the love of ruling from the love of self, 
 in that love feels delight of life exceeding other delights of 
 every kind ; hence all belonging to that love he calls good, and 
 all that is contrary to it he declares to be evil ; when 3^et the 
 opposite is true. It is the same with every ©ther evil. Although, 
 therefore, every one acknowledges that evil and good are 
 opposites, still those who are in evils cherish a contrary idea 
 about the opposition, and those onl}^ have a just idea who are in 
 goods. No one while he is in evil is able to see good, but he 
 who is in good is able to see evil. Evil is below as in a den, 
 good is above as on a mountain. 
 
 272. Now as many do not know what the nature of evil is, 
 and that it is entirely opposite to good, and as it is important 
 that this should be known, therefore the matter shall be sur- 
 veyed in this order. I. The natural mind wdiich is in evils and 
 thereby in falsities, is a form, and image of hell. II. The natural 
 mind which is a form and image of hell, descend^ by three 
 degrees. III. The three degrees of the natural mind which is a 
 form and image of hell, are opposite to the three degrees of the 
 spiritual mind which is a form and image of heaven. IV. The 
 natural mind which is a hell, is in all opposition against the 
 spiritual mind which is a heaven.
 
 138 ANGELIC WISDOM CONCERNING 
 
 273. I. The natural mind which is in evils and thereby in 
 falsities, is a forr)i and image of hell. — We cannot here 
 describe what the natural mind is with man in its substantial 
 form, or what is its nature in its own form woven out of the 
 substances of both worlds in the brains, where that mind 
 resides in its first principles. A universal idea concerning that 
 form will be given in what follows when the correspondence 
 of the mind and body is treated of. Here we shall only say 
 something of its form as to states and their changes, through 
 wliich perceptions, thoughts, intentions, volitions, and their 
 belongings are manifested ; for the natural mind which is in 
 evils and thereby in falsities, in respect to these states and 
 changes is a form and image of hell. This form supposes a 
 substantial form as a subject, for changes of state are not possible 
 apart from a substantial form which is their subject ; just as sight 
 is not possible without an eye, and hearing without an ear. 
 Now as to the form or image whereby the natural mind 
 resembles hell, that form and image is such, that the reigning 
 love with its concupiscences, which is the universal state of this 
 mind, is as the devil is in hell, and the thoughts of the false 
 arising out of that reigning love are as the crew of the devil ; 
 by the devil and by his crew nothing else is meant in the Word. 
 And the cases are similar. In hell the love of ruling from the 
 love of self is the reigning love ; this is there called the devil ; 
 and the affections of the false with the thoughts arising out 
 of that love are his crew. It is the same in every society of 
 hell, Avith differences amounting to the specific differences of 
 one genus. And the natural mind which is in evils, and thereby 
 in falsities, is in a similar form : wherefore also the natural man 
 who is of this character, after death comes into a society of hell 
 similar to himself, and then in all and singular things he acts in 
 unison with it ; for he comes into his own form, that is, into the 
 states of his own mind. There is also another love, which is 
 called satan, subordinate to the former love which is called the 
 devil, and this is the love of possessing the goods of others by 
 every bad art. (.'mining villanies and devices are its crew. Those
 
 THE DIVINE LOVE. 139 
 
 who are in this hell are generically called satans, and those who 
 are in the former hell are genericaliy called devils ; and such of 
 them as do not act clandestinely there, do not refuse their name. 
 Hence it is that the hells in the composite are called the devil 
 and satan. The two hells are genericaliy distinguished accord- 
 ing to those two loves, because all the heavens are distinguished 
 into two kingdoms, the celestial and the spiritual, according to 
 two loves, and the diabolical hell as an opposite corresponds to 
 the celestial kingdom, and the satanic hell as an opposite corres- 
 ponds to the spiritual kingdom. That the heavens are distin- 
 guished into two kingdoms, the celestial and the spiritual, may 
 be seen in the work on Heaven and Hell, nos. 26 to 28. The" 
 natural mind of the character mentioned above, is in form a 
 hell, because all spiritual form is similar to itself in the greatest 
 and least things. Hence it is that ever}' angel is a heaven in a 
 lesser form, as is also shown in the work on Heaven and Hell, 
 nos. 51 to 58. It also follows that every man or spirit who is a 
 devil or a satan is a hell in a lesser form. 
 
 274. II. TJte nat.iiral mind ivlt ich is a form or image of hell, 
 descends thro lujh three degrees. That in the greatest and the least 
 things of all things there are degrees of two kinds, namely, degrees 
 of altitude and of latitude, may be seen above, nos. 222 to 229 ; 
 such then is the case with the natural mind in its greatest and 
 least things. Degrees of altitude are meant here. The natural 
 mind, from its tAvo faculties, of rationality and liberty, is in this 
 state, that it is able to ascend through three degrees, and to 
 descend through three degrees ; it ascends by virtue of goods and 
 truths, and it descends by virtue of evils and falsities ; and when 
 it ascends, the lower degrees which tend to hell are shut, and 
 when it descends the higher degrees which tend to heaven are 
 shut. This happens because they are in reaction. These 
 three degrees, higher and lower, are neither opened nor closed 
 in man in early infancy ; for he is then in ignorance of good and 
 truth, and of evil and falsity ; but as he commits himself to one 
 or the other, the degrees are opened and shut on the one or the 
 other side. When they are oijened towards hell, then the
 
 140 ANGELIG WISDOM (JONCERNING 
 
 reigning love which is of the will obtains the highest or inmost 
 place ; the thought of the false which is of the understanding 
 from that love obtains the second or middle place ; and the con- 
 clusion of the love through the thought, or of the will through 
 the understanding, obtains the lowest place. It is the same 
 case here as with the degrees of altitude treated of above, 
 namely, that tliey stand in order as end, cause and effect, or as 
 first end, middle end and last end. The descent of these 
 degrees is towards the body ; hence in the descent they wax 
 grosser, and become material and corporeal. If truths out of 
 the Word in the second degree are summoned to form it, then 
 these truths are falsified out of the first degree, which is the 
 love of evil, and become servants and slaves. From this it may 
 be seen what the truths of the church out of the Word become 
 with those who are in the love of evil, that is, whose natural 
 mind is in form a hell ; namely, that because they serve the 
 devil as means, they are profaned; for the love of evil reigning in 
 the natural mind which is a hell, is the devil ; as was said above. 
 275. III. The three degrees of the natural mind which is a 
 form and image of hell, are opposite to the three degrees of the 
 spiritual mind luhich is a form and image of heaven. That 
 there are three degrees of the mind, and that these are called 
 natural, spiritual and celestial, and that the human mind con- 
 sisting of these degrees looks towards heaven, and turns round 
 thither, was shown above. Hence it may be seen that when the 
 natural mind looks downwards, and turns round towards hell, it 
 consists in like manner of three degrees, and that each degree 
 of it is opposite to a degree of the mind which is a heaven. 
 That this is so was manifest to me from those things which 
 were seen in the spiritual w^orld ; namely, that there are three 
 heavens, and these, distinct according to the three degrees of 
 altitude ; and that there are three hells, and these also distinct 
 according to three degrees of altitude or profundity ; and that 
 th(! hells in all and singular things are opposed to the heavens; 
 also that the lowest hell is opposite to the highest heaven, that 
 the middle licll is opposite to the middle heaven, and the highest
 
 THE DIVINE LOVE. 141 
 
 hell is opposite to the ultimate heaven. Similar is it with the 
 natural mind which is in tlic form of hell ; for spiritual forms 
 are similar to themselves in the o-reatest thinofs and in the least. 
 The heavens and the hells are in such opposition, because their 
 loves are thus opposed. Love to the Lord, and thence love 
 tovi^ards the neighbour, form the inmost degree in the heavens, 
 but the love of self and the love of the world form the inmost 
 degree in the hells. Wisdom and intelligence from their own 
 loves form the middle degree in the heavens, but foolishness and 
 insanity which appear as wisdom and intelligence, from their loves, 
 form the middle degree in the hells. Conclusions from their tv»'o 
 degrees, which are either laid up in the memory as sciences, or 
 determined into actions in the bod}', form the last or ultimate 
 degree in the heavens. Conclusions from their two degrees, 
 which either become sciences, or become acts, form the outermost 
 degree in the hells. How the goods and truths of heaven are 
 turned into evils and falsities, thus into the opposite, in the hells, 
 may appear from this experience. I heard that a certain divine 
 truth flowed down from heaven into hell, and I heard that on 
 the way of the descent it was converted by degrees into falsity, 
 and at the lowest hell into exactly the opposite of the truth. 
 From this it was plain that the hells according to degrees are 
 in opposition to the heavens as regards all goods and truths, and 
 that these are made into evils and falsities by influx into forms 
 turned the wrong way. It is well known that all influence, all 
 flowing in, is perceived and felt according to recipient forms and 
 their states. This conversion into the opposite was plain to me 
 also from this experience. It was granted me to see the hells 
 in their place relatively to the heavens, and those who were 
 there appeared inverted, with their heads downwards and their 
 feet upwards ; but it was Said that they still appear to them- 
 selves to be upright on their feet ; comparatively as is the case 
 with the antipodes. From these experimental proofs it may 
 appear, that the three degrees of the natural mind which in 
 form and image is a hell, are opposite to the three degrees of the 
 spiritual mind which in form and image is a heaven.
 
 142 ANGELIC JFISDOM CONCEIT NIKG 
 
 270. IV. The natural mind ivhlch is a hell, in in all opposi- 
 tioii against the spiritual mind luhich is a heaven. When 
 loves are opposite, then all things beloiigii)g to perception 
 become opposites ; for out of love which makes the very life of 
 man, all other things flow as streams from their source : those 
 things which are not from that source separate in the natural 
 mind from those things which are from it. The things which 
 are from its reigning love are in the middle and the rest at the 
 sides. If these latter are truths of the church from the Word, 
 they are sent from the middle further away to the sides, and at 
 length are exterminated ; and then the man, that is, the natural 
 mind, perceives evil as good, and falsity as truth ; and con- 
 versely. On this ground he believes that villainy is wisdom, 
 that insanity is intelligence, that cunning is prudence, and that 
 evil arts are contrivances of genius; and then also he values divine 
 and heavenly things, those of the church and of worship, at 
 nothing, and makes bodily and worldly things of the greatest 
 price. Thus he inverts the state of his life, so that what is 
 his head's, he makes his footsole's, and tramples upon it ; and 
 what is his footsole's he makes his head's. So the man, from 
 beinsT alive, becomes dead. He is said to be alive whose mind 
 is a heaven, and ho, dead, whose mind is a hell. 
 
 277. All things which ake of the three degrees of 
 the natural mind are included in the works which are 
 DONE BY THE ACTS OF THE BODY. The science of degrees which 
 is delivered in this Part discloses the arcanum, that all things 
 of the mind, that is, of the will and understanding of a man, 
 are in his actions or works, included therein ; much as things 
 visible and invisible are included in a seed, a fruit, or an egg. 
 The actions or works appear [simple], just like these things in 
 externals, and yet in internals they contain things innumerable ; 
 there are the forces of the motor fibres of the whole body in 
 concurrence, and there are all things of the mind which excite 
 and determine these forces, and these, as shown above, of three 
 degrees. And because there are all things of the mind, there
 
 THE DIVINE LOVE. 143 
 
 arc all things of the will, that is, all the affections of the tiiau's 
 love, which make the first degree ; there are all things of the 
 understanding, that is, all the thoughts of his perception, which 
 make the second degree ; and there are all things of the memory, 
 that is, all the ideas of the thought that is nearest to speech, 
 taken from the memory, which compose the third degree. Out 
 of these things determined into action works exist, and in those 
 works, seen in the external form, the prior things [their ante- 
 cedents] do not appear although they are actually involved. 
 That the ultimate thing is the complex, continent and basis of 
 prior things, may be seen above, nos. 209 to 21 G ; and that the 
 degrees of altitude are in fulness in their ultimate, nos. 217 to 
 221. 
 
 278. The reason why the acts of the body, viewed by the eye, 
 appear thus simple and uniform ; as seeds, fruits, &gg?; or as 
 nuts and almonds in shells appear in their external form ; and 
 yet contain in themselves all prior things out of which they 
 exist, is, that every ultimate thing is covered round, and 
 thereby rendered distinct from prior things ; for each degree is 
 girded by a veil and thereby distinguished from another 
 degree ; wherefore those things which belong to the first degree 
 are not known from the second degree, nor are those of the 
 second degree known from the third. For example : the love 
 of the will which is the first degree of the mind, is not known 
 in the wisdom of the understanding which is the second degree 
 of the mind, except by a certain delight in the thought of a 
 thing. The first degree, which again is the love of the will, is 
 not known in the science of the memory, which is the third 
 degree, excepting by a certain pleasure in knowing and speak- 
 inof. From these considerations it follows, that a Avork which 
 is an act of the body, includes all these things, although in its 
 external form it appears simple as one thing. 
 
 270. This is confirmed by these facts. The angels who are 
 with a man perceive one by one those things which are from 
 the mind in the action ; the spiritual angels those things therein 
 which are from the understanding, and the celestial angels those
 
 144 AXGELIG WISDOM CONCERNING 
 
 things therein which are from the will. This appears like a 
 paradox, but it is true. But be it known, that those things of 
 the mind which belong to any proposed or present [object] are 
 in the middle, and the rest round about according to affinities. 
 The angels say that a man's character is perceived from every 
 single work, but in likenesses of his love, various according to 
 its determinations into affections, and then into thoughts. In 
 a word, before the angels every action, every work, of a spiritual 
 man is like a palatable fruit, useful and beautiful, which when 
 tasted and eaten yields flavour, use, and delights. That the 
 angels have such a perception of the actions and works of men, 
 may also be seen above, n. 220. 
 
 280. It is the same with a man's speech. The angels know a 
 man's love from the sound of his speech, his wisdom from the 
 articulation of the sound, and his science from the sense of the 
 words. They say moreover that these three things are in every 
 word, because ,a word is a something concluded, for it has in 
 it sound, articulation and sense. It was told me by angels of 
 the third heaven, that out of every word which a man speaks 
 in series, they perceive the general state of his disposition, and 
 also some particular states. That in every single word of the 
 Word there is a spiritual something which is of the Divine 
 wisdom, and a celestial which is of the Divine love ; and that 
 these are perceived by the angels when the Word is read in a 
 holy frame by man, has been shown by many things in The 
 Doctrine of the New Jerusalem concerning the Sacred 
 Scripture. 
 
 281. The conclusion is that in the works of a man whose 
 natural mind descends through three degrees into hell, there 
 are all his evils and falsities of evil ; and that in the works of 
 a man whose natural mind ascends into heaven, there are all 
 his goods and truths ; and that both the latter and the former 
 are perceived by the angels from the mere speech and from the 
 mere action of the man. Hence it is said in the Word, that a 
 man shall be jiulged according to his works, and that he shall 
 render an account of his words.
 
 ANGELIC WISDOM CONCEENING THE 
 DIVINE LOVE. 
 
 FAET IV. 
 
 282. The Lord from Eternity, who is Jehovah, created 
 the universe and all things thereof from himself, and 
 NOT FROM NOTHING. It is kiiown throughout the universal 
 world, and acknowledged by virtue of interior perception by 
 every wise man, that there is one God, who is the Creator of" 
 the universe ; and it is known from the Word that God the 
 Creator of the universe is called Jehovah, from Esse, because 
 He alone is. That the Lord from eternity is that Jehovah, was 
 shown by many things out of the Word in The Doctrine of 
 THE New Jerusalem concerning the Lord. Jehovah is 
 called the Lord from eternity, because Jehovah assumed a 
 Human in order that He might save men from hell; and then 
 He commanded His disciples to call Him Lord : wherefore 
 Jehovah in the New Testament is called the Lord; as may 
 appear from this: "Thou shalt love Jehovah thy God with 
 all thy heart and with all thy soul " (Deut. vi. 5) ; and in the 
 New Testament, "Thou shalt love THE LoRD THY God with 
 all thy heart and with all thy soul" (Matt. xxii. 35), The case 
 is the same in other passages taken from the Old Testament 
 in the Evangelists. 
 
 283. Everyone who thinks from clear reason sees that the 
 universe was not created out of nothing, because he sees that 
 it is impossible for a:nything to be made out of nothing ; for 
 nothing is nothing, and to make anything out of nothing is 
 contradictory, and what is contradictory is against the light of
 
 146 ANGELIC WISDOM CUNCEIINING 
 
 truth, which is from the Divine Wisdom : and v/hatever is not 
 of the Divine Wisdom is also not of the Divine Omnipotence. 
 Everyone who thinks from clear reason sees also that all things 
 have been created out of a svibstance which is substance in itself, 
 for this is very Esse out of which all things that are, can exist : 
 and because God alone is Substance in itself, and thence very 
 Esse, it is evident that the existence of things is from no other 
 source. Many have seen this, because reason causes it to be 
 seen ; but they have not dared to confirm it, fearing lest 
 thus they might perhaps be brought to think that the created 
 universe is God because from God, or that nature is from 
 itself, and thus that the inmost of nature is what is called 
 God. Hence it is, that although many have seen that the 
 existence of all things is from no other source than God 
 and out of His Esse, nevertheless they did not dare to advance 
 beyond the first thought on the subject, lest they should 
 involve the understanding in a so-called Gordian knot, from 
 which they might not afterwards be able to extricate it. The 
 reason why they might not be able to extricate the understanding 
 is, that they thought of God, and of the creation of the 
 universe by God, from time and space which are things proper 
 to nature, and no one is able from nature to perceive God and 
 the creation of the universe ; but every one whose understanding 
 is in any interior light, is able to perceive nature and its creation 
 from God, because God is not in time and space. That the 
 Divine is not in space, may be seen above, nos. 7 to 10 : that the 
 Divine fills all the spaces of the universe apart from space, nos. 
 G9 to 72: and that the Divine is in all time apart from time, nos. 
 72 to 76. In what follows it will be seen, that although God 
 has created the universe and all things of it from Himself, yet 
 there is nothing at all in the created universe which is God ; 
 besides other things which will place this matter in its proper 
 light. 
 
 284. The Fird Part of this Work treated of God, that He is 
 Divine Love and Divine Wisdom, and that He is life, also that 
 He is substance and form which is very and only Esse. The
 
 THE DIVINE LOVE. 1 i7 
 
 Second Part treated of the spiritual sun and its world, and of 
 the natural sun and its Avorkl ; and [showed] that the universe 
 Avith all things of it was created by God through both suns. 
 The Third Fart treated of the degrees in which all and singular 
 things that are created exist. In this Fourth Fart the creation 
 of the universe by God v/ill be treated of. The cause why 
 these and the former subjects are treated, is, that the angels 
 have lamented before the Lord, that when they look into the 
 world they see nothing but darkness, and among men no know- 
 ledge of God, of heaven, and of the creation of nature, for their 
 [angelic] wisdom to rest upon. 
 
 285. The Lord from eternity, that is, Jehovah, could 
 
 NOT HAVE created THE UNIVERSE AND ALL THINGS THEREOF 
 UNLESS HE WERE A MAN. Those who have a natural corporeal 
 idea of God as a man, are quite unable to comprehend how God 
 as a man could create the universe and all thinofs of it ; for 
 they think to themselves. How can God as a Man wander all 
 over the universe from space to space and create ? Or how can 
 He speak the word from His place and creation ensue from that 
 dictum ? When it is said that God is a Man, such ideas occur 
 to those Avho think of God Man as if he were like a man of this 
 world, and who think of Citod from nature, and its properties, 
 which are time and space. But those who think of God Man, 
 not from man in this world, and not from nature and its space 
 and time, clearly perceive that the universe could not have been 
 created unless God were a Man. Commit your thought to the 
 angelic idea concerning God as being a Man, and remoA'e as 
 much as possible the idea of space, and you will approximate in 
 thought to the truth. Certain of the learned also perceive that 
 spirits and angels are not in space, because they perceive 
 the spiritual apart from space : for it is like thought, which 
 although it is in a man, still the man through it is able to be 
 present in a manner elsewhere, in any place be it ever so remote. 
 Such is the state of spirits and angels, who are men, even as 
 regards their bodies. They appear in the place where their
 
 148 ANGELIC WIBDOM CONCERNING 
 
 thought is, because spaces and distances in the spiritual world 
 are appearances, and act as one with their thought from affection. 
 From these things it may be seen that God Who appears far 
 above the spiritual world as a sun, to Whom there can be no 
 appearance of space, is not to be thought of from space. And 
 then it can be comprehended that He created the universe 
 not out of nothing, but out of Himself. Also that His Human 
 Body cannot be thought of as great or small, or of any stature, 
 because this also attributes space ; and hence that He is the 
 same in the first things and the last, and in the greatest things 
 and the least ; and moreover, that the Human is the inmost in 
 every created thing, but apart from space. That the Divine is 
 the same in the greatest and least things, may be seen above, 
 nos. 77 to 82 ; and that the Divine fills all spaces apart from 
 space, nos. 09 to 72. And because the Divine is not in space, 
 it is not continuous as the inmost of nature is. 
 
 286. That God could not have created the universe and all 
 things thereof, unless He were a Man, may be very clearly com- 
 prehended by an intelligent person from this ground, that he 
 cannot deny to Himself, that in God there is Love and 
 Wisdom, that there is mercy and clemency, and also that there 
 is absolute Goodness and Truth, because these things are from 
 Him. And because he cannot deny these things, neither can he 
 deny that God is a Man ; for not one of these things is possible 
 abstracted from man ; man is their subject, and to separate them 
 from their svibject is to say that they are not. Think of wisdom, 
 and place it outside man. Is it anything ? See if you can con- 
 ceive it as something ethereal, or as something flamy ? You 
 cannot ; unless perchance you think of it as in these somethings, 
 and if it be in them, it must be wisdom in a form such as man 
 has, it must be in all his form, not one thing can be want- 
 ing for wisdom to be in it. In a word, the form of wisdom is 
 man ; and because man is the form of wisdom, he is also the 
 form of love, mercy, clemency, good and truth, because these 
 make one with wisdom. That love and wisdom are not possible 
 except in a form, see above, nos. 40 to 48.
 
 THE DIVINE LOVE. 149 
 
 287. That love and wisdom are man may also be known from 
 the angels of heaven, who in the measure in which they are in 
 love and thence in wisdom from the Lord, in the same measure 
 are in beauty men. The same may be known from this, that in 
 the Word it is said of Adam, that " he was created into the like- 
 ness and into the image of God" (Gen. i. 2G), because into the form 
 of love and wisdom. Every man on earth is born into the human 
 form as regards his body ; the cause is that his spirit, which is 
 also called his soul, is a man ; and it is a man, because it is recep- 
 tive of love and wisdom from the Lord ; and in so far as the 
 spirit or soul of a man receives these, in so far he becomes a 
 man after the death of the material body which he has drawn 
 around him ; and in so far as he does not receive them, he 
 becomes a monster, which derives something of man from the 
 faculty of receiving. 
 
 288. Inasmuch as God is a Man, therefore the universal angelic 
 heaven in the complex is as one man ; and it is distinguished into 
 regions and provinces according to the members, viscera and 
 organs of a man. Thus there are societies of heaven which con- 
 stitute the province of all things of the brain, and of all things of 
 the organs of the face, also of all things of the viscera of the 
 body ; and these provinces are distinct from each other, just as 
 those organs are distinct in man ; moreover the angels know in 
 what province of man they are. The universal heaven is in this 
 efligy, because God is a man : and God is heaven, because the 
 angels who constitute heaven are recipients of love and wisdom 
 from the Lord, and recipients are images. That heaven is in the 
 form of all things of man, is shown in the Arcana CcELESTiA at 
 the end of several chapters. 
 
 289. From these things we can see the inanity of the ideas 
 of those who think of God as other than a Man, and of the Divine 
 attributes otherwise than as in God as a Man ; because separated 
 from man they are mere figments of the mind. That God is 
 very Man, from Whom every man is a man according to his 
 reception of love and wisdom, may be seen above, nos. 11, 12, 18. 
 This is here confirmed on account of what follows, in order that
 
 150 ANGELIC JFISDOM CONCERNING 
 
 the creation of the universe by God because He is a Man, may 
 be perceived. 
 
 290. The Lord from Eternity, that is, Jehovah, pro- 
 duced FROM Himself the sun of the spiritual world, and 
 OUT of it created the universe, and all things of it. The 
 sun of the spiritual world was treated of in the Second Part of 
 this work, and the following heads were there shown : — That the 
 Divine Love and the Divine Wisdom appear in the spiritual 
 world as a sun, nos. 83 to 88. That spiritual heat and spiritual 
 light proceeds from that sun, nos. 89 to 92. That that sun is not 
 God, but that it is the Proceeding from the Divine Love and 
 the Divine Wisdom of God Man ; so likewise the heat and light 
 from that sun, nos. 93 to 98. That the sun of the spiritual world 
 is in a middle altitude, and appears distant from the angels as 
 the sun of the natural world from men, nos. 103 to 107. That 
 in the spiritual world the east is where the Lord appears as the sun, 
 and the other quarters are determined thereby ; nos. 119 to 123, 
 12;l< to 128. That the angels constantly turn their faces to the 
 Lord as the sun, nos. 129 to 134, 135 to 139. That the Lord 
 ■created the universe, and all things thereof, by means of that 
 sun, which is the first proceeding of the Divine Love and the 
 Divine Wisdom, nos. 151 to 15G. That the sun of the natural 
 world is pure fire, and that nature which derives origin from 
 that sun is therefore dead ; and that the sun of the natural 
 world was created in order that the work of creation might be 
 brought to a close and finished, nos. 157 to 1G2. That without 
 two suns, the one living and the other dead, there can be no 
 creation, nos. 163 to IGG. 
 
 291. Among the things shown in the Second Part is also this, 
 that the spiritual sun is not the Lord, but that it is the Pro- 
 ceeding from His Divine Love and His Divine Wisdom. It is 
 called the proceeding, because that sun has been produced out 
 of the Divine Love and out of the Divine Wisdom, which in 
 themselves are substance and form, and thi-ough this the Divine 
 proceeds. But because it is the character of human reason not
 
 THE DIVINE LOVE. 151 
 
 to acquiesce unless it sees a thing from its cause, thus unless it 
 also perceives how ; in the present case how the sun of the 
 spiritual world, which is not the Lord, but a proceeding from 
 Him, is produced, therefore of this also something shall be said. 
 I have spoken much with the angels on the subject. They said 
 that they perceive it clearly in their spiritual light, but that 
 it is difficult for them to put it before man in his natural 
 sight, on account of the characteristic difference between the 
 two kinds of light and their two kinds of thoughts. They 
 said, however, that the case of the spiritual sun is like that of 
 the sphere of affections and therefore of thoughts which encom- 
 passes each angel, whereby his presence is realized to others near 
 and far ; and that this encompassing sphere is not the angel 
 himself, but is from all and singular the things of his body, from 
 which substances continually emanate in a stream, and those 
 things which emanate surround him. Also that these substances 
 contiguous to his body, continually actuated by the two foun- 
 tains of the motion of his life, the heart and the lungs, excite 
 the atmospheres into their own activities, and by this means 
 produce a perception as of his presence with others. And thus 
 that it is not a separate sphere of affections and therefore of 
 thoughts, although it is so called, which goes forth and is continued 
 from him, because the affections are mere states of the forms of 
 the mind in him. They said, moreover, that there is such a 
 sphere about every angel, because it is about the Lord, and that 
 the sphere about the Lord is in like manner from Him, and 
 that that sphere is their sun, or the sun of the spiritual world. 
 
 292. It has very often been granted me to perceive that there 
 is a sphere of such a nature around each angel and spirit, and 
 also a general sphere around several in a society, and it has also 
 been granted me to see it under various appeai-ances ; in 
 heaven sometimes under the appearance of thin flame ; in 
 hell under the appearance of gross fire ; and sometimes in 
 heaven under the appearance of a thin and shining white cloud, 
 and in hell under the appearance of a thick and black thunder- 
 cloud. It has also been granted to perceive these spheres as
 
 152 ANGELIC IVISDOM CONCERNING 
 
 species of odours and stenches of various kinds. By these ex- 
 periences I was convinced that a sphere consisting of substances 
 set free and separated from their bodies, encompasses every one 
 in heaven and every one in hell. 
 
 293. It was also perceived that a sphere wells forth not only 
 from angels and spirits, but also from all and singular things which 
 appear in the spiritual world, from trees and from their fruits, 
 from shrubs and from their flowers, from herbs and from grasses, 
 nay, from earths and their veiy particles. From which it was 
 evident that this is a Universal both in living and in dead 
 things, that each particular thing is environed by the like of that 
 which it has inside it ; and that this is continually breathed out 
 by it. That the case is similar in the natural world is known 
 from the experience of many of the learned ; and that a wave 
 of effluvia is continually flowing forth out of man ; also out of 
 every animal ; and likewise out of tree, fruit, shrub, flower ; and 
 even out of metal and stone. The natural Avorld derives this 
 from the spiritual world, and tlie spiritual world from the 
 Divine. 
 
 294. Inasmuch as those things which constitute the sun of the 
 spiritual world are from the Lord, and are not the Lord, therefore 
 they are not life in itself, but are devoid of life in itself; just as 
 those things which flow forth from an angel or a man, and make 
 spheres around them, are not the angel or the man, but are from 
 them, devoid of their life ; making one with the angel or man 
 no further than this, that they are in concordance, because they 
 liave been taken out of the forms of their bodies, which were the 
 forms of their life in them. This is an arcanum which the angels 
 with their spiritual ideas are able to see in thought, and also to 
 express in speech, but not men with their natural ideas; because 
 a thousand spiritual ideas make one natural idea, and one natural 
 idea cannot be resolved by man into any spiritual idea, much 
 less into a thousand. The reason of this is, that these ideas 
 differ according to the degrees of altitude, which were treated 
 of in the Third Part. 
 
 295. That such is the difference between the thoughts of angels
 
 THE DIVINE LOVE. 153 
 
 and men, was made known to mc by this experience. The 
 angels were told to think spiritually on some subject, and after- 
 wards to tell me what they had thought. When this was 
 done, and they wished to speak to me, they were not able ; 
 they said that the}' could not utter these things. It was the same 
 with their spiritual speech, and the same wdth their spiritual 
 writing ; thei^e was no word of spiritual speech which was like 
 any w^ord of natural speech ; nor was there anything of spiritual 
 writing like natural writing ; excepting the letters, each of which 
 contained an entire meaning. But what is wonderful, they said 
 that they seemed to themselves to think, speak and write in the 
 spiritual state in the same manner as man in the natural state, 
 when yetthereis nosimilarity. From this it was plain thatnatural 
 and spiritual differ according to degrees of altitude, and that they 
 do not communicate with each other except by correspondences. 
 
 296. There are three thixgs in the Lord ^vhich are the 
 Lord, the Divine of Love, the Divine of Wisdom, and the 
 Divine of Use ; and these three are presented in appear- 
 ance outside the sun of the spiritual w'orld, the Divine 
 of Love by heat, the Divine of Wisdom by light, and the 
 Divine of Use by atmosphere, which is the continent. 
 — That heat and light proceed from the sun of the spiritual 
 world, and that the heat proceeds from the Divine Love of the 
 Lord, and the light from His Divine Wisdom, may be seen 
 above, nos. 89 to 92, 99 to 102, 14G to 150. And now it will be 
 shown that the third [thing] which proceeds from the sun there 
 is atmosphere, which is the continent of heat and light, and that 
 this proceeds from the Divine of the Lord which is called Use. 
 
 297. Everyone who thinks with any enlightenment is able to 
 see that love has use for an end, and intends it, and that it 
 produces use through wisdom ; for love cannot produce any use 
 of itself, but by means of wisdom. What indeed is love, unless 
 there be something that is loved ? This something is use ; and 
 because use is that which is loved, and it is produced by wisdom, 
 it follows that use is the continent of wisdom and love. That
 
 l'yi> ANGELIC IrlSDOM CONCELXING 
 
 these tliree, love, wisdom and use, follov.' in order according to the 
 degrees of altitude, and that the last degree is the complex, 
 continent and basis of the prior degrees, was shown, nos. 209 to 
 216, and elsewhere. From these things it may appear that 
 these three, the Divine of love, the Divine of Wisdom, and the 
 Divine of use, are in the Lord, and that in essence they are the 
 Lord. 
 
 298. That man viewed as to his exteriors and as to his interiors 
 is a form of all uses, and that all the uses in the created universe 
 correspond to those uses [in him], will be fully shown in what 
 follows. It is onl}^ to be mentioned here, in order that it may 
 be known that God as a Man is the very form of all uses, from 
 which form all the uses in the created universe derive their 
 origin ; and thus that the created universe viewed as to uses is 
 His image. Those things which by creation in order are from 
 God Man, that is, from the Lord, are called uses ; but those 
 that are from the proprium of man are not called uses ; for 
 this proprium is hell, and those things are contrary to order. 
 
 299. Now because these three, love, wisdom and use, are in 
 the Lord, and are the Lord, and because the Lord is every- 
 where, for He is omnipresent ; and because the Lord, as He is 
 in Himself, and as He is in His own sun, cannot make Himself 
 present to any angel or man, therefore He presents Himself 
 by such things as can be received, and He presents Himself as 
 to love through heat, as to wisdom through light, and as to 
 use through atmosphere. The Lord presents Himself as to 
 use through atmosphere, because atmosphere is the continent 
 of heat and light, as use is the continent of love and wisdom. 
 The light and heat which proceed from the Divine Sun cannot 
 proceed in nothing, thus not in vacuum, but in a continent 
 which is a subject; and this continent is the atmosphere, which 
 surrounds the sun, and takes him up in its bosom, and carries 
 liim to the heaven where the angels are, and then to the world 
 where men are, and thus makes the presence of the Lord 
 everywhere. 
 
 800. I'hat in the spiritual A\orld there are atmospheres as
 
 THE DIVINE LOVE. 1-j') 
 
 Well as in the natural world, was shown above, nos. 173 to 178, 
 179 to 183 ; and it was there said, that the atmospheres of 
 the spiritual world are spiritual, and the atmospheres of the 
 natural world are natural. Now from the origin of the spiritual 
 atmosphere proximately encompassing the spiritual sun, it may 
 be evident that everything belonging to it is in its essence of 
 the same nature as the sun is in its essence. That this is so, 
 the angels, through their spiritual ideas, which are apart from 
 space, declare thuswise. They say that there is one only sub- 
 stance from which all things are, and that the sun of the 
 spiritual world is that substance ; and because the Divine is, 
 not in space, and because it is the same in the greatest and 
 least things, therefore that sun Avhich is the first proceedent 
 of God Man is so likewise. And further, that that one only sub- 
 stance, Avhich is the sun, proceeding by means of atmospheres 
 accordino' to continuous degrees or those of latitude, and at the 
 same time according to discrete degrees or those of altitude, 
 presents the varieties of all things in the created universe. 
 The angels said that these things can in no wise be compre- 
 hended, unless spaces be removed from ideas ; and that if they 
 are not removed, appearances must necessarily induce fallacies. 
 Yet these fallacies caunot be induced so long as the thought is 
 held that God is the very Esse from which all things come. 
 
 301. Moreover, from angelic ideas, which are apart from space, 
 it is manifest that nothing lives in the created universe but 
 God Man alone, that is the Lord ; and that nothingf is moved 
 but by life from Him ; and that nothing IS but through the 
 sun from Him ; so that it is a truth, that in God we live, are 
 moved, and are. 
 
 302. The Atmospheres, which are three in both worlds, 
 
 THE spiritual AND THE NATURAL, IN THEIR, ULTIMATES CEASE 
 INTO SUBSTANCES AND MATTERS OF THE NATURE OF THOSE IN 
 EARTHS. That there are three atmospheres in either world, the 
 spiritual and the natural, which are distinct from each other 
 according to degrees of altitude, and which decrease in their
 
 156 ANGELIC iriSBOM GONGERXTNG 
 
 downward progression according to degrees of latitude, was 
 shown in the Third Part, nos. 173 to 170. And because the 
 atmospheres decrease in their progression downwards, it follows 
 that they become continually more compressed and inert, and 
 at length in the last resort so compressed and so inert, that they 
 are no longer atmospheres, but substances at rest, and in the 
 natural world fixed substances, like those in the earth which are 
 called matters. From this origin of substances and matters 
 it follows. First, that these substances and matters also are of 
 three degrees. Secondly, that they are held together in mutual 
 connection by the ambient atmospheres. Thirdly, that they 
 are accommodated to the production of all uses in their forms. 
 
 303. That substances or matters such as those in earths have 
 been produced by the sun through its atmospheres will assur- 
 edly be affirmed by all who consider that there are perpetual 
 mediations from the primal thing to the ultimates : and that 
 nothing can exist except from a prior self, and at length 
 from a Prime ? The Prime is the sun of the spiritual world, 
 and the Prime of that sun is God Man or the Lord. Now 
 because atmospheres are those prior things through which tha.t 
 sun presents itself in ultimates, and because those prior things 
 continually decrease in activity and expansion down to the 
 ultimates, it follows that when their activity and expansion 
 cease in the ultimates, these become such substances and matters 
 as exist in earths ; which retain in them out of the atmospheres 
 from which they originated, an effort and endeavour to bring 
 forth uses. Those who do not deduce the creation of the 
 universe and all things thereof by continual mediations from 
 the First [Being], cannot do otherwise than construct broken 
 hypotheses, divorced from their causes : hypotheses which when 
 they are surveyed by a mind with a clearer and deeper vision of 
 things, do not appear like houses, but like heaps of rubbish. 
 
 304. From this universal origin of all things in the created 
 universe, individual things therein take the like condition, and 
 proceed from their prime to ultimates which are relatively in a 
 state of rest, in order that they may end and subsist. So in the
 
 THE DIVINE LOVE. 157 
 
 human body the fibres pass from their first forms until at last 
 they become tendons ; also the fibres accompanying the vessels 
 from their first forms until they become cartilages and bones ; 
 upon which they are to rest and subsist. Because there is such 
 a progression of the fibres and vessels in man from first to last, 
 therefore there is a similar progression of their states : their 
 states are sensations, thoughts, and affections. These also from 
 their primes where they are in light, pass quite to ultimates, 
 where they are in shade ; or from their primes where they are 
 in heat to ultimates where they are not in heat. And because 
 there is such progression in them, there is also such progression 
 of love and all its belongings, and of wisdom and all its belong- 
 ings. In a word, there is such progression of all things in the 
 created universe. This is the same as was shown above, nos. 
 222 to 229, namely, that there are degrees of both kinds in the 
 greatest and the least things of all things that are created. 
 That there are degrees of both kinds even in the least things of 
 all things, is, because the spiritual sun is the single substance 
 from which all things come, according to the spiritual ideas of 
 the angels, no. 300. 
 
 305. In the substances and matters of which earths 
 
 CONSIST, there is NOTHING OF THE DlYINE IN ITSELF, BUT 
 STILL THEY ARE FROM THE DiTlNE IN ITSELF. From the 
 
 origin of earths, treated of in the preceding article, it may be 
 seen, that in their substances and matters there is nothing of the 
 Divine in itself, but that they are devoid of all that is Divine in 
 itself. For, as was said, they are the ends and terminations of 
 atmospheres, whose heat has ended in cold, their light in dark- 
 ness, and their activity in inertness ; but still they have brought 
 by continuation from the substance of the spiritual sun that 
 Avhich was there from the Divine, which, as said above, nos. 291 
 to 298, Avas the sphere encompassing God Man, or the Lord. 
 From this sphere, by continuation from the sun by means of the 
 atmospheres, have arisen the substances and matters of which 
 earths consist.
 
 158 AKGELIC JFISDuM CUNCEBNING 
 
 S06. The origin of earths from the spiritual sun hy means 
 of atmospheres, cannot be described otherwise by words flow- 
 ing out of natural ideas, but it can be described otherwise by 
 words flowing out of spiritual ideas, because these are apart from 
 space ; and because they are apart from space, they do not fall 
 into any words of natural language. That spiritual thoughts, 
 speech and writings differ so entirely from natural thoughts, 
 speech and writings, that they have nothing in common, and 
 that they communicate only by correspondences, may be seen 
 above, no. 295. It is enough then if the origin of earths be 
 perceived in some measure naturally. 
 
 307. All uses, as ends of ckeation, are in foems, and they 
 get foems feom substances and mattees such as exist in 
 EAETHS. All things spoken of hitherto, as these concerning the 
 sun, atmospheres and earths, are only means to ends. The ends 
 of creation are those things which are produced by the Lord as 
 a sun through the atmospheres from the earths, and these ends 
 are called uses. In their extension they embrace all things of 
 the vegetable kingdom, and all things of the animal kingdom, 
 and at length the human race, and out of it the angelic heaven. 
 These are called uses, because they are recipients of the Divine 
 Love and the Divine Wisdom, and also because they look 
 to God the Creator from Whom they are, and thereby conjoin 
 Him to His great work, and by the conjunction bring about 
 that they subsist from him as they existed. It is said that they 
 look to God the Creator from wdiom the}' are, and conjoin Him 
 to His great work, but this is said from appearance. The mean- 
 ing is that God the Creator brings it to pass that as it were 
 they look and conjoin themselves of themselves ; but how they 
 look and thereby conjoin will be declared in what follows. 
 Something has been said before on these subjects in their places, 
 as that the Divine Love and the Divine Wisdom must needs be 
 and exist in others created from itself, nos. 47 to 51, That all 
 things in the created universe are recipients of the Divine Love 
 and the Divine Wisdom, nos. 54 to GO. That the uses of all
 
 THE DIVINE LOVE. 159 
 
 things which are created ascend through degrees to man, and 
 through man to God the Creator from whom they originate, 
 nos. 65 to G8. 
 
 308. Who will not see clearly that uses are the ends of creation, 
 if he considers that from God the Creator nothing else can 
 possibly exist, and therefore nothing else can be created, but use ? 
 And that in order to be use, it is for the sake of others. And 
 that use for the sake of self is also for the sake of others, for a use 
 for the sake of self amounts to being in a state for becoming of 
 use to others. Whoso considers this is also able to see, that use 
 which is use, cannot possibly exist from man, but with man from 
 Him from Whom ail that exists is use, thus from the Lord. 
 
 309. But as the forms of uses are here treated of, the subject 
 shall be declared in the following order. I. In earths there 
 is an effort to produce uses in forms, or forms of uses. II. 
 In all forms of uses there is a certain image of the creation of 
 the universe. III. In all forms of uses there is a certain image 
 of man. IV. In all forms of uses there is a certain image of the 
 Infinite and the Eternal. 
 
 310. 1. In earths there is an ejfort to 'produce uses in forms, 
 or forms of uses. That there is this effort in earths, is evident 
 from their origin. For the substances and matters of which 
 earths consist are the ends and terminations of atmospheres 
 which proceed as uses from the spiritual sun, as may be seen 
 above, nos. 305, 306. And because the substances and matters 
 of which earths consist are from that origin, and their congre- 
 gates are held together in connection by the circumpressure of 
 the atmospheres, it follows that from this ground they get a 
 perpetual effort to produce forms of uses. The very quality of 
 being able to produce they derive from their origin, which is 
 that they are the last or ultimate things of the atmospheres, witli 
 which they therefore concord. It is said that this effort and 
 this quality are in earths, but the meaning is that these things 
 are with those substances and matters out of which earths 
 originate, whether they are in earths, or exhaled from earths in 
 atmospheres. Tliat the atmospheres arc full of such things is
 
 160 ■ ANGELIC WISDOM CONGEIlNING 
 
 well known. That the substances and matters of earths possess 
 such effort and such quality is plain from the fact that seeds of all 
 kinds, opened by means of heat to their inmost core, are impreg- 
 nated by the most subtile substances, which cannot be from any 
 but a spiritual origin, and from this ground have the power of 
 conjoining themselves to use, whence they become prolific, and 
 then through conjunction with matters from a natural origin, 
 they are able to produce forms of uses, and thereafter to deliver 
 them forth as from the womb, to come at length into the light, 
 and thus germinate and grow. This effort is afterwards con- 
 tinuous from the earths through the root all the way to ultimates, 
 and from ultimates or last things to primes, in Avhich the use 
 itself lies is its origin. Thus uses pass into forms : and out of 
 use, which is like a soul, forms, in progression from primes to 
 ultimates, and from ultimates to primes, derive this, that all 
 and singular the things of forms are of some use. Use is said 
 to be like a soul, because its form is like a body. That there is 
 an eftort more inward still, namely, the effort of producing uses 
 for the animal kingdom through vegetable growths, also follows ; 
 for animals of all kinds are nourished thereby. That there is 
 also an inmost effort in these substances, the effort of affording 
 use to the human race, likewise follows. These things follow 
 from this ground: 1. That these substances are ultimates, and 
 in ultimate things all prior things exist simultaneously in 
 their order, according to what has been shown above in divers 
 places. 2. There are degrees of both kinds in the greatest and 
 the least things of all things, as was shown above, nos. 222 to 
 229 ; and likewise in the above effort. 3. All uses are produced 
 by the Lord out of ultimate things, wherefore in ultimates there 
 must be effort to uses. 
 
 811. But still all these efforts are not living, for they are 
 efforts of the last forces of life; in which forces, by virtue of the 
 life out of which they spring, there is finally an endeavour to 
 return to their origin through preferred means. Atmospheres 
 in ultimates become such forces, by which substances and 
 matters as they exist in earths, are actuated into forms, and held
 
 THE DIVINE LOVE. 161 
 
 together in forms both within and without. Time fails to 
 demonstrate those things more at large, for the subject is 
 extensive. 
 
 312. The first production from these earths when they were 
 still fresh and in their simplicity, was the production of seeds ; 
 the first effort in them could not be any other. 
 
 313. II. In all forms of uses there is a certain image of 
 creation. Forms of uses are of three kinds : the forms of the 
 uses of the mineral kingdom, the forms of the uses of the 
 vegetable kingdom, and the forms of the uses of the animal 
 kingdom. The forms of the uses of the mineral kingdom cannot 
 be described, because they are not visible to the eye. The first 
 forms are the substances and matters of which earths consist, 
 in their least things ; the second forms are congregates of these, 
 and are of infinite variety; the third forms arise from plants 
 fallen to dust, and from the remains of animals ; and from 
 continual evaporations and exhalations of these, which mix with 
 earths, and form their soil or Jnunus. These forms of the three 
 degrees of the mineral kingdom in image resemble the creation 
 in this, that actuated by the sun through the atmospheres and 
 their heat and light, they produce uses in forms, which have 
 been the ends of creation. This image of creation lurks recondite 
 in their efforts, respecting which see above, no. 310. 
 
 814. In the forms of the uses of the vegetable kingdom the 
 image of creation appears in this, that from their primes they 
 proceed to their ultimates, and from the ultimates to the primes. 
 Their primes are seeds, their ultimates are stems clothed with 
 bark, and through the inner bark which is the ultimate of the 
 stems, they tend to seeds which, as was said, are their primes. 
 The stems clothed with layers of bark represent the globe clothed 
 with earths, from which the creation and formation of all uses 
 exist. That vegetations are brought about through the outer 
 and inner barks and coatings, by pushes through the envelopes 
 of the roots continued ai'ound the stalks and branches into the 
 initiaments of the fruits, and likewise through the fruits into 
 the seeds, is known to many. An image of creation in the
 
 162 ANGELIG WISDOM CONCERNING 
 
 forms of uses is exhibited in the progression of their formation 
 from primes to ultimates, and from ultimates to primes ; and 
 also in this, that in all the progression there lies the end of pro- 
 ducinsr fruits and seeds, which are uses. From what has been 
 said above it is plain, that the progression of the creation of the 
 universe was from its Prime, namely the Lord encircled by the 
 sun, to ultimates, which are earths, and from these through uses 
 to its Prime or Lord ; also that uses have been the ends of the 
 Avhole creation. 
 
 315. Let it be known that the heat, light and atmospheres of the 
 natural world conduce absolutely nothing to this image of creation, 
 but only the heat, light and atmospheres of the sun of the 
 spiritual world ; these bring that image with them, and clothe 
 it with the forms of the uses of the vegetable kingdom. The 
 heat, light and atmospheres of the natural world only open seeds, 
 maintain their shoots in expansion, and put upon them matters 
 Avhich fix them ; but not by any forces from their own sun, 
 which viewed in themselves are null, but by forces from the 
 spiritual sun b}^ which they are perpetually driven to these things. 
 But the natural forces contribute absolutely nothing to giving 
 them an image of creation ; for the image of creation is spiritual : 
 but in order that it may appear and afford use in the natural 
 world, and may stand fixed and be lasting, it must be materiated, 
 that is, filled in with the matters of that v/orld. 
 
 316. In the forms of the uses of the animal kingdom there is 
 a similar image of creation, in that a body is formed out of seed 
 put into a womb or ovum, which body is the ultimate of the seed, 
 and this bod}'-, when grown up, produces new seeds. This pro- 
 gression is similar to the progression of the forms of the uses of 
 the vegetable kingdom ; seeds arc the beginnings, the womb or 
 ovum is like the earth ; the state before birth is like the state of 
 the seed in the earth while it takes root ; the state after birth 
 Tintil the time of prolification is like the growth of a tree until 
 it arrives at the state of fruit-bearing. From this parallelism it 
 is plain, that as there is a similitude of creation in the forms 
 of plants, so there also is in the forms of animals, in that there
 
 THE DIVINE LOVE. 1G3 
 
 is a progression from primes to ultiinates, and from nltimates 
 to primes. A similar image of creation exists in ever}^ single 
 thing that there is in man ; for similar is the progression of 
 love through wisdom into uses; therefore similar is the progression 
 of the \Yill through the understanding into acts ; and similar is the 
 progression of charit}" through faith into works. The will and 
 the understanding, also charity and faith, are the originant primes; 
 acts and works are the ultimates; from these through the joys of 
 uses a return is made to their primes, which, as was said, are 
 the will and the understanding, or charit}" and faith. That the 
 return is effected through the joys of uses is very manifest from 
 the iovs felt in those actions and works which come froin anv kind 
 of love ; in that they flow back to their originant prime in the 
 love, and conjunction takes place thereby : the joys of actions and 
 works are what are called the joys of uses. A similar progres- 
 sion from primes to ultimates, and from ultimates to primes, is 
 exhibited in the forms, most purely organic, of the affections and 
 thoughts in man: in his brains there are those star-like forms 
 called the cineritious substances ; out of these go forth libres 
 through the medullary substance by the neck into the body ; 
 these fibres go to ultimates there, and from the ultimates return 
 to their primes ; the return of the fibres to their primes is made 
 through the blood-vessels. There is a similar progression of all 
 the affections and thoughts, these being changes and variations 
 of the state of those forms and substances. The fibres going forth 
 from those forms or substances are comparatively like the 
 atmospheres from the spiritual sun, which are continents of heat 
 and light ; and the acts of the body are like the things which 
 are produced from earths through atmospheres; the joys of 
 the uses of which return to the origin from which they sprang. 
 But that there is such a progression of these things, and that 
 an image of creation lies in this progression, can scarcely be 
 comprehended adequately by the understanding, because 
 thousands and myriads of forces operating in act appear as one 
 thing, and because the joys of uses do not present ideas in 
 the thought, but only affect without distinct perception. On
 
 164 ANGELIC IVIBDOM CONCERNING 
 
 this subject see what was said and shown above, namel}^, That 
 the uses of all things which are created ascend through degrees 
 of altitude to man, and through man to God the Creator from 
 Whom they originate, nos. Go to 68. And that the end of 
 creation exists in ultiniates, and the end is, that all things may 
 return to the Creator, and that there may be conjunction, nos. 
 167 to 172. But these things will appear in still clearer light 
 in the following Part, where the correspondence of the will 
 and understanding with the heart and lungs will be treated of. 
 
 317. III. That in all fonns of uses there is a certain image 
 of man, was shown above, nos. 61 to 64. That all uses from 
 primes to ultimates, and from ultimates to primes, have relation 
 to all things of man and correspondence with them, and 
 therefore that man in a certain image is a universe ; and 
 conversely that the universe viewed as to uses is man in an 
 image, will be seen in the following article. 
 
 318. IV. In all forms of uses there is a certain image of the 
 Infinite and tJie Eternal. The image of the Infinite in these 
 forms is plain from their endeavour to fill and power of filling 
 the spaces of the whole world, and of many worlds, to infinity. 
 Thus one seed produces a tree, shrub or jilant, which fills its space ; 
 and each tree, shrub or plant produces seeds, in some cases 
 thousands of seeds, which, sown and grown, fill their spaces ; and 
 if from each of their seeds new crops were produced and 
 repeated, in the course of years the whole world would be filled ; 
 and if the production were still continued, many worlds would 
 be filled ; and this, ad infinitum. Compute a thousand from 
 one seed, and multiply thousands by thousands ten times, 
 twenty times, a hundred times, and you will see. The image 
 of the Eternal in these forms is similar ; for seeds are propagated 
 from year to year, and the propagation never ceases ; it has 
 not ceased from the creation of the world till now, and will not 
 cease to eternity. These two things are standing proofs and 
 testifying signs, that all things in the universe have been created 
 by an Infinite and Eternal God. Besides these images of the 
 Infinites and the Eternal, there is another image of the Infinite 
 
 i
 
 THE DIVINE LOVE. 165 
 
 and Eternal in tlie varieties of things, in that no substance, state 
 or thing in the created universe can ever be the same or identical 
 Avith any other, either in atmospheres, or in earth, or in the forms 
 arising out of these ; so that in none of the things which till 
 the universe can any sameness be produced to all eternity. This 
 is perspicuously evident in the variety of the faces of all 
 human beings ; not one face exists in the whole world which 
 is the same as another, neither can exist to all eternity ; nor 
 therefore one mind, for the face is the type of the mind, 
 
 319. All things of the created universe viewed from 
 uses resemble man in an image ; and this testifies that 
 God is a Man. Man was called by the ancients a microcosm, 
 on the ground that he resembles the macrocosm, that is, the 
 nniverse in its whole complex ; but the race at the present day 
 does not know why it is that man was so called by the ancients ; 
 for no more of the universe or macrocosm appears in him than 
 this, — that he is nourished and lives as regards his body from its 
 animal kingdom and vegetable kingdom, that he is kept by its 
 heat in the ability of living, sees by its light, and hears and 
 breathes by its atmospheres. Yet these things do not make 
 man a microcosm as the universe with all things of it is a macro- 
 cosm. But the ground why the ancients called man a microcosm ' 
 or little univei-se, they took from tlie science of correspondences, in 
 which the most ancient people were, and also in consequence of 
 communication wdth the ano-els of heaven ; for the ano-els of 
 heaven know from the visible world around them that all things 
 in the universe viewed as to uses resemble man in an image. 
 
 320. But that a man is a microcosm or little universe on 
 the ground that the created universe viewed as to uses is man in 
 an image, cannot enter into the thought and so come to the 
 knowledge of any one except from the idea of the universe as 
 seen in the spiritual w^orld. The position therefore cannot be 
 confirmed unless by an angel w^ho is in the spiritual world, or 
 else by some one to whom it has been granted to be in that 
 world, and to see the things which are there. As this has been
 
 166 ANGELIC WISDOM CONCERNING 
 
 QTanted to me I am able from wliat I have seen there to reveal 
 this arcanum. 
 
 321. Let it be known that the spiritual world in external appear- 
 ance is quite similar to the natural world. Lands appear there, 
 mountains, hills, valleys, plains, fields, lakes, rivers, springs of 
 water, as in the natural world ; thus all things which belong to 
 the mineral kingdom. Paradises also appear there, gardens, 
 groves, woods, and in them trees and shrubs of all kinds bearing 
 fruits and seeds ; also plants, flowers, herbs and grasses ; thus all 
 things which make up the vegetable kingdom. Animals appear 
 there, birds and fish of every kind ; and thus all things which 
 make up the animal kingdom. Man there is an angel and a 
 spirit. This is premised that it may be known that the universe 
 of the spiritual world is quite similar to the universe of the 
 natural world, with only this difference, that the things which 
 are there are not fixed and settled like those in the natural 
 world, because there is not anything natural there, but all is 
 spiritual. 
 
 322. That the universe of that world in an image resembles 
 man may appear manifestly from this, that all the things just 
 mentioned, no. 321, appear to the life, and exist around the 
 angel, and around the angelic societies, as produced or created 
 from them ; they remain around them, and do not pass away. 
 That they are as things produced or created from them is 
 evident from this, that when an angel goes away, or when a 
 society passes to another place, the same things appear no longer. 
 And when other angels come in their place, the appearance of 
 all the objects around them is changed ; the paradises with their 
 trees and fruits are changed ; the flower gardens with their 
 blooms and seeds are changed ; also the fields, with their herbs 
 and grasses; and the species of animals and birds are also changed. 
 Such things exist as they do, and change in this manner, because 
 they all exist according to the affections and derivative thoughts 
 of the angels ; for they are correspondences ; and because those 
 things that correspond make one with that to which they corres- 
 pond, therefore they arc an imoge representative of it. The true
 
 THE DIVINE LOVE. 107 
 
 image docs not appear when all these things are regarded in 
 their forms, but it appears when they are regarded in uses. It has 
 been granted me to see, when the eyes of the angels have been 
 opened by the Lord, and they have seen these things from 
 the correspondence of uses, that they have acknowledged and 
 seen themselves in them. 
 
 323. Now because those things which exist around the angels 
 according to their affections and thoughts, represent a kind of 
 universe in this, that there are lands, and a vegetable and animal 
 world, and these make an image representative of the angel, the 
 ground is plain on which the ancients called man a microcosm. 
 
 324. That such is the case is abundantly confirmed in the 
 Arcana Cielestia; and also in the work on Heaven and 
 Hell, and everywhere in the preceding pages where correspond- 
 ence is treated of Also it has been shown that there is nothing 
 in the created universe which has not correspondence with 
 something of man, not only with his affections and their thoughts, 
 but also with the organs and viscera of his body ; not with these 
 as substances, but with them as uses. Hence it is that in the 
 Word where the church and the man of the church are treated 
 of, trees are named so often, for instance, olives, vines and cedars ; 
 also gardens, groves and woods ; and again, the beasts of the 
 earth, the birds of the air and the fish of the sea. They are 
 named thus because they correspond, and by correspondence 
 make one, as was said above. Wherefore also when such things 
 are read in the Word by man, the angels do not perceive 
 them, but instead of them the church, or the men of the church, 
 as regards their states. 
 
 325. Since all things of the universe in an image resemble 
 man, therefore Adam in regard to wisdom and intelligence is 
 described by the garden of Eden, which had in it trees of every 
 kind, and also rivers, precious stones and gold, together with 
 animals to which he gave names. By all these things are 
 understood such things as were with him, and made up that 
 which is called man. Almost the same things are said of 
 Ashur in Ezekiel, chap. xxxi. 3 to 9, and by him the church
 
 IGS ANGELIC WISDOM CONCERNING 
 
 as to intelligence is signified ; and of Tyre, Ezckiel xxviii. 
 12, 23, by which the church as to knowledges of good and truth 
 is signified. 
 
 326. From these things now it may appear that all things 
 in the universe seen from uses in an image resemble man, and 
 that this testifies that God is a Man : for such things as were 
 mentioned above do not exist around an angel man from the 
 angel, but from the Lord through the angel. They exist from 
 the influx of the Divine Love and the Divine Wisdom of the 
 Lord into the angel, who is a recipient, and the creation as of a 
 universe is produced before his eyes. From this they know 
 there that God is a man, and that the created universe, from the 
 view of uses, is an image of Him. 
 
 327. All things which are created by the Lord are 
 uses ; and they are uses in that order, degree and respect 
 in which they are related to man, and through man to 
 THE Lord, their Origin. It was said above on these subjects. 
 That nothing but use can exist from God the Creator, no. 308. 
 That the uses of all things which are created ascend through 
 degrees from ultimates to man, and through man to God the 
 Creator as their origin, nos. 65 to 68. That the end of creation, 
 which end is, that all things shall return to God the Creator, and 
 that there shall be conjunction, exists in ultimates, nos. 167 to 
 172. That things are uses in so far as they look to the Creator, 
 no, 307. That the Divine cannot otherwise than be and exist in 
 others created by itself, nos. 47 to 51. That all things of the 
 universe are recipients according to uses, and this, according to 
 degrees, no. 38. That the universe seen from uses is an image 
 of God, no. 39: besides several other heads. From these positions 
 this truth is plain, that all things which are created by the Lord 
 are uses, and that they are uses in that order, degree and respect 
 in which they arc related to man, and through man to the Lord 
 their origin. It remains now that some things should be said 
 here specifically concerning uses. 
 
 328. By Man to whom uses are referrible, is meant not only a
 
 THE DIVINE LOVE. 1G9 
 
 man, but also an assembly of men, a society on a smaller 
 or larger scale, — a commonwealth, kingdom, or empire, — and also 
 that greatest society, the universal world ; for all these are a man. 
 So likewise in the heavens the universal angelic heaven before 
 the Lord is as one man ; and in like manner every society of 
 heaven. Hence it is that every angel is a man. That this is 
 the case may be seen in the work on Heaven and Hell, nos. 
 G8 to 103. These things explain what is meant by man in 
 the following pages. 
 
 329. The end of the creation of the universe plainly shows 
 what use is. The end of the creation of the universe is the 
 existence of the angelic heaven ; and because the angelic heaven 
 is the end, man also or the human race is the end, because heaven 
 is from this race. Hence it follows that all things which are 
 created are mediate ends, and that these are uses in that order, 
 degree and respect in which they are referrible to man, and 
 through man to the Lord. 
 
 330. Inasmuch as the end of creation is an ang-elic heaven out 
 of the human race, and thus the human race itself, therefore all 
 other things which are created are mediate ends, which being 
 referrible to man, look to those three things of man, his body, 
 his rational part, and his spiritual part ; for the sake of con- 
 junction with the Lord. For a man cannot be conjoined to 
 the Lord unless he be spiritual ; nor can he be spiritual unless 
 he be rational ; nor can he be rational unless his body is in a 
 sound state. These things are like a house ; of which the body 
 is the foundation, the rational is the house built upon it, the 
 spiritual comprises those things which are in the house, and con- 
 junction with the Lord is being at home in it. Hence the order, 
 degree and respect in which uses, which are the mediate ends of 
 creation, are referrible to man, are evident ; they are thus refer- 
 rible for sustaining his body, for perfecting his rational, and 
 for receiving the spiritual from the Lord. 
 
 331. Uses for sustaining the Body comprise its nourishment, 
 clothing, habitation, recreation and enjoyment, protection and 
 conservation of state. The uses created for the nourishment of
 
 170 ANGELIC WISDOM CONCERNING 
 
 the body comprise all things of the vegetaLlo kingdom which 
 are good for food and drink ; fruits, berries, seeds, pulse and 
 herbs : all things of the animal kingdom which serve for meat, 
 oxen, cows, calves, deer, sheep, kids, goats, lambs; not to mention 
 milk ; also fowls and fish of many kinds. The uses created for 
 the clothing of the body are also manifold from these two king- 
 doms ; likewise the uses for habitation ; and also for recreation, 
 enjoyment, protection and conservation of state. These are not 
 enumerated because they are well known, and the recital would 
 be redundant. There are indeed many things which are not 
 used by man ; but superfluity does not take use away, but makes 
 uses persistent. There is also an abuse of uses ; but abuse does 
 not take use away, just as the falsification of truth does not take 
 truth away, excepting only with those who commit the falsifica- 
 tion. 
 
 332. Uses for perfecting the Rational are all things that 
 teach the subjects just spoken of, all the sciences and studies 
 which belong to natural, economical, civil and moral affairs, 
 which are learnt either from parents and masters, or from books, 
 or from intercourse with others, or from the mind itself through 
 reflection on those materials. These things perfect the rational 
 in so far as they are uses of a superior degree, and they are per- 
 manent in so far as they are applied to life. Occasion does 
 not serve for enumerating these uses, both on account of their 
 abundance, and of their various respect to the common good. 
 
 333. Uses for receiving the Spiritual from the Lord, are all 
 the things that belong to religion and to worship ; all things 
 that teach the acknowledgment and knowledge of God, and the 
 knowledge and acknowledgment of good and truth, and thus 
 eternal life ; which, in the same way as the various branches of 
 learning, are imbibed from parents, masters, discourses and 
 books, and especially through lessons in life in keeping with 
 other instructions : in the Christian world through doctrines 
 and discourses from the Word, and through the Word from the 
 Lord. These uses in their extension may be described in terms 
 similar to those which apply to the uses of the body, — by
 
 THE DIVINE LOVE. 171 
 
 nourislinient, clothing, habitation, recreation and amusement, 
 protection and conservation of state ; only making the applica- 
 tion to the soul ; applying nutrition to the goods of love, cloth- 
 ing to the truths of wisdom, habitation to heaven, recreation 
 and delectation to felicity of life and to heavenly joy, protection 
 to protection against infesting evils, and conservation of state 
 to eternal life. All these things are given by the Lord accord- 
 ing to the acknowledgment that all those things which belong 
 to the body are also from the Lord, and that a man is only as a 
 servant and house steward appointed over the goods of his 
 Lord. 
 
 334. That such things have been given to man for his passing 
 use, and that they are gratuitous gifts, is very manifest from 
 the state of the angels in the heavens, who have the Body, the 
 Rational and the Spiritual, just like men on earth. They are 
 nourished gratis, for food is given to them daily ; they are 
 clothed gratis, because garments are given to them ; they dwell 
 gratis because houses are given to them : nor have they any 
 cares about all these things ; and in so far as they are rational- 
 spiritual, in so far delight, protection and conservation of state 
 are assured to them. The distinction is, that the anofels see 
 that these things are from the Lord, because they are created 
 according to the state of their love and wisdom, as was shown 
 in the preceding article, n. 322 ; and that men do not see it, 
 because their supplies return yearly, and do not exist according to 
 the state of their love and wisdom, but according to their care, 
 
 335. Although it is said that these things are uses, because 
 through man they have relation to the Lord, yet it cannot be 
 said that they are uses from man for the sake of the Lord, but 
 from the Lord for the sake of man ; because all uses are in- 
 finitely one in the Lord, and there are no uses in man exceptino- 
 from the Lord ; for man cannot do good from himself, but from 
 the Lord. It is good which is called use. The essence of 
 spiritual love lies in doing good to others, not for the sake of 
 self, but for the sake of others ; infiniteh" more is this the 
 essence of divine love. This is like the love of parents to
 
 172 ANGELIC WISDOM CONCERNING 
 
 children ; to whom the parents do good out of love, not for their 
 own sake, but for the sake of their children ; as is manifest in 
 the love of a mother towards her offspring. It is believed that 
 the Lord, because He is to be adored, worshipped and glorified, 
 loves adoration, worship and glory for His own sake ; but He 
 loves these things for man's sake ; because man comes thereby 
 into a state in which the Divine can flow in and be perceived ; 
 for in the process man removes the proprium which hinders 
 influx and reception : the proprium, which is the love of self, 
 hardens the heart and shuts it up. This is removed by man's 
 acknowledgment that nothing but evil is done from himself, 
 and nothing but good from the Lord ; hence softening of the 
 heart and humiliation, from which adoration and worship freely 
 flow. It follows, that the uses which the Lord performs to Himself 
 through man consist in this, that out of love He is able to bless, 
 and as this is His love, reception is the joy of his love. Let no 
 one therefore believe that the Lord is with those who only adore 
 Him : He is with those who do His commandments, which are 
 uses ; with the latter He has His abode, but not with the former. 
 See what was said above on this subject, nos. 47, 48, 49. 
 
 336. Evil uses have not been created by the Lord, but 
 
 ORIGINATED TOGETHER WITH HELL. All the gOods which exist 
 
 in act are called uses, and all the evils which exist in act are 
 also called uses, but the latter are evil uses, and the former are 
 good uses. Now because all good things are from the Lord, 
 and all evil things from hell, it follows that none but good uses 
 were created by the Lord, and that evil uses have arisen out of 
 hell. By the uses specially treated of in this article, are meant 
 all those things which appear on the earth, animals of all kinds, 
 and vegetables of all kinds ; of both these kinds those which 
 furnish use to man are from the Lord, and those which import 
 mischief to man are from hell. In like manner, by uses from 
 the Lord are meant all things that perfect the rational of man, 
 and cause him to receive the spiritual from the Lord ; but by 
 evil uses arc meant all things that destroy the rational, and 
 
 I
 
 THE DIVINE LOVE. 173 
 
 prevent man from becoming' spiritual. The things that do hnrt 
 to man are called uses, because they are of use to the evil for 
 doing evil, and because also they conduce to absorbing maligni- 
 ties, and thus to cures. Use is applied in both senses, like love; 
 for we speak of good love and evil love ; and love calls all which 
 is done by it by the name of use. 
 
 337. That good uses are from the Lord, and that evil uses are 
 from hell, will be shown in this order : — I. What is meant by 
 evil uses on the earth. II, All the things that are evil uses 
 are in hell, and all the things that are good uses are in heaven. 
 III. There is continuous influx from the spiritual world into 
 the natural world. IV. Influx out of hell operates those things 
 that are evil uses in places where these are things that corres- 
 pond. V. The spiritual ultimate separated from its higher 
 [degree] produces this result. VI. There are two forms on which 
 the operation by influx takes place, the vegetable form and the 
 animal form. VII. Both these forms receive the faculty of 
 propagating their kind, and the means of propagation. 
 
 338.1. What is me( nit by evil uses on tlie earth. Evil uses 
 on the earth mean all the noxious things in both the animal 
 and vegetable kingdoms, and in the mineral kingdom. It is 
 superfluous to enumerate all the noxious things in these king- 
 doms ; for this would merely heap up names, and Avithout indi- 
 cation of the noxious effect that each kind produces, would not 
 promote the use which this work intends. For science sake it 
 suffices here to name some instances. Thus in the animal 
 kingdom we have poisonous serpents, scorpions, crocodiles, great 
 snakes, horned owls, screech owls, mice, locusts, frogs, spiders ; 
 also flies, drones, moths, lice, mites, in a word, creatures that 
 consume grasses, leaves, fruits, seeds, meat and drink, and that 
 do hurt to beasts and men. In the vegetable kingdom we have 
 malignant, virulent and poisonous herbs, and leguminous plants 
 and shrubs with similar properties. In the mineral kingdom 
 all poisonous earths. These few details will show Avhat is meant 
 by evil uses on earth. Evil uses are all things that are opposite 
 to good uses, concerning which see above, no. 330.
 
 174 ANGELIC JFISDOM CONCERNING 
 
 339. II. All the things that are evil uses are in hell, and all the 
 things that are good uses are in heaven. Before it can be seen 
 that all the evil uses that exist on earth are from hell, and not 
 from the Lord, something must be premised concerning heaven 
 and hell. If this subject be not known, evil uses as well as good 
 may be attributed to the Lord, and both may be supposed to 
 be simultaneous by creation; or else they may be attributed 
 to nature, and their origin to the sun of nature. Man cannot 
 be delivered from these two errors, unless he knows, that nothiner 
 whatever exists in the natural world that does not draw cause 
 and therefore origin from the spiritual world, and that good is 
 from the Lord, and that evil is from the devil, that is, from hell. 
 The spiritual world means here both heaven and hell. All those 
 things that are good uses appear in heaven, see no. 336 ; all 
 those that are evil uses appear in hell, see no. 338, where they 
 are enumerated ; wild beasts of all kinds, as serpents, scorpions, 
 great snakes, crocodiles, tigers, wolves, foxes, swine, owls of dif- 
 ferent kinds and other birds of night, bats, rats and m.ice, frogs, 
 locusts, spiders, and noxious insects of many kinds ; hemlocks 
 and aconites, and all kinds of poison, as well of herbs as of 
 earths; in a word, all things that do hurt, and that kill men: 
 such things appear to the life in the hells, just like those on and 
 in the earths. It is said, they appear there, but still they are 
 not there as on earth, for they are the mere correspondences of 
 the cupidities that overflow out of their evil loves, and represent 
 themselves in such forms before others. Since such things exist in 
 the hells, therefore the}^ also abound in foul smells, cadaverous, 
 stercoraceous,urinous, putrid, wherewith the diabolical spiritsthere 
 are delighted, as animals are delighted with rank things. Hence 
 it may appear that tlie like things in the natural world have not 
 derived oriofin from the Lord, have not been created from the 
 beginning, and have not arisen from nature through her sun ; but 
 that they are from hell. That they are not from nature through 
 her sun is plain, for the spiritual inflows into the natural, and 
 not the converse. And that they are not from the Lord is 
 plain, because hell is not from Him, nor therefore anything in 
 hell that corresponds to the evils of its inhabitants.
 
 THE DIVINE LOVE. 175 
 
 340. III. There is continuous influx from the sjyiritual 
 tvorld into the natural. Whoso does not know that there is a 
 spiritual world, and that it is distinct from the natural world as 
 prior is distinct from pcsterior, or as the cause from the thing 
 caused, cannot possibly know anything of this influx. For this 
 reason it is that those who have written on the origin of vege- 
 tables and animals, have not been able to do other than draw 
 that origin from nature ; and if from God, only in the sense that 
 God from the beginning set in nature a power of producing 
 such things ; not knowing that no power is set in nature ; for in 
 herself she is dead, and no more contributes to produce these 
 things than the instrument to produce the work of the artificer, 
 — the instrument which requires to be moved perpetually in 
 order to act. It is the spiritual which derives its origin from 
 the sun where the Lord is, and which proceeds to the ultimates of 
 nature, that produces the forms of vegetables and animals, and 
 exhibits the marvels that exist in both, and packs them with 
 matters out of the ground, to give them fixation and constancy. 
 Now as it is known that there is a spiritual w'orld, and that the* 
 spiritual is from the sun where the Lord is, because it is from the 
 Lord, and that it drives nature to act, as the living thing 
 drives the dead thing, also that there are things in that world the 
 likes of the things in the natural w^orld, so it may be seen that 
 vegetables and animals have existed from no other source than 
 through that world from the Lord, and that through it they 
 exist perpetually. Thus there is continuous influx from the 
 spiritual world into the natural. That this is the case will bo 
 confirmed by many considerations in the next article. Noxious 
 things are produced on earth through influx from hell, by tlie 
 same law of permission whereby^ evils themselves flow in from 
 hell with men. This law will be spoken of in the Angelic 
 Wisdom concerning the Divine Providence. 
 
 341. IV. 1 1 flux out of hell operates those things that are evil 
 uses in ijlaces where there are things that correspond. The 
 things that correspond to evil uses, that is, to malign herbs and 
 noxious animals, are cadaverous, putrid, excrementitious and
 
 176 - ANGELIC WISDOM CONGEBNING 
 
 stercoraceous, rancid and urinous matters ; and therefore in 
 places where these things are, such herbs and such animalcules 
 exist as are mentioned above ; and in the torrid zones, the like 
 things on a larger scale, serjients, basilisks, crocodiles, scor- 
 pions, rats, and so forth. Every one knows that swamps, stag- 
 nant ponds, dung, fetid bogs, are full of such things ; also that 
 noxious insects fill the atmosphere in clouds, and noxious vermin 
 walk the earth in armies, and consume herbs to the very roots. 
 I once observed in my garden, in the space of an ell, that almost 
 all the dust was turned into very small insects, Avhich on being 
 stirred with a stick rose in clouds. That cadaverous and putrid 
 matters concord with these noxious and useless animalcules, 
 and that the two orders of thing's are homooceneous, is evident 
 from experience alone. This may be manifestly seen from the 
 ground of the cause, which is, that there are similar fetors and 
 stenches in the hells, where such animalcules also appear; and 
 therefore those hells are named accordingly, and some are cal- 
 led cadaverous, some stercoraceous, some urinous, and so forth ; 
 but all these hells are covered, lest those vapours should breathe 
 out from them. For when they are opened a very little, which 
 occurs when novitiate devils enter, they excite vomiting and 
 grievous headaches, and those hells which are at the same time 
 poisonous, induce fainting. The very dust there also is of the 
 same nature, wherefore it is there called damned dust. Hence 
 it is evident, that where there are stenches of the kind, there 
 these noxious things are, because the two correspond. 
 
 342. The question now is whether such things arise out of eggs 
 conveyed to the spot, either through the air, or by rain, or by 
 percolations of water in the soil ; or whether they originate out 
 of the damps and stenches themselves. The whole experience 
 about the case docs not lend itself to the opinion that these 
 noxious animalcules and insects arc hatched from eggs carried 
 to the place, or lying in the ground since the creation. For 
 worms exist in minute seeds, inside nut shells, 'in wood, in stones, 
 and cre(!p out of leaves. And u})on plants and in i)lai:!:s there 
 are lice and grubs which correspond with them. Flies, too, appear
 
 THE DIVINE LOVE. 177 
 
 in houses, fields and woods in great swarms in summer, with no 
 
 oviform matter to account for them. Then there are the vermin 
 
 that devour meadows and lawns, and in some hot localities fill 
 
 and infest the air, and those that swim and fly invisible in fetid 
 
 waters and fermenting wines and in pestilential air. These 
 
 experimental facts support those who say, that smells, foul 
 
 effluvia and exhalations themselves, breathed out of plants, earths 
 
 and ponds, furnish initiaments to such animalcules. The fact 
 
 that afterwards, when they have been produced, they are 
 
 propagated either by eggs or off-shoots, does not disprove their 
 
 immediate generation. Every living creature of the kind, along 
 
 with its little viscera, receives also organs of generation and 
 
 means of propagation ; see below, no. 34'7. These positions are 
 
 now attested by the experience, hitherto unknown, that there are 
 
 also similar things in the hells. 
 
 343. That the hells above-mentioned have not only coiiimu- 
 
 nication, bat also conjunction, with such things on earth, may be 
 
 concluded from this, that the hells are not remote from men, but 
 
 are aroiuid them, yea, are in those who are evil ; thus they are 
 
 contiguous to the earths. A man in his affections and cupidities, 
 
 and therefore in his thoughts, and springing out of both, in his 
 
 actions, which are good or evil uses, is either in the midst of the 
 
 angels of heaven, or in the midst of the spirits of hell ; and because 
 
 there are such things in the heavens and the hells as there are 
 
 upon the earth, it follows that the influx therefrom immediately 
 
 produces such things when the conditions are at hand. All things 
 
 which appear in the spiritual world, both in heaven and in hell, are 
 
 correspondences of affections and cupidities ; for according to these 
 
 they exist in both. Wherefore when affections and cupidities, 
 
 which in themselves are spiritual, meet with homogeneous or 
 
 corresponding things on earth, a spiritual is present which gives 
 
 a soul, and a material which gives a body. Moreover in every 
 
 spiritual thing there lies an effort to clothe itself with a 
 
 body. The hells are around men, and therefore contiguous to the 
 
 earths, because the spiritual world is not in space, but it is where 
 
 there is a corresponding affection. 
 
 M
 
 178 . ANGELIC jriSDOM CONCERNING 
 
 344. I heard two presidents of the Englisli Roj^al Society, 
 Sir Hans Sloane and Martin Folkes, conversing together in the 
 spiritual world concerning the existence of seeds and ova, and 
 concerning the productions from these on the earths. The 
 former ascribed the whole to nature, and contended that power and 
 force for producing such effects by means of the heat of the sun 
 had been committed to up ture by creation. The other maintained 
 that the force is continuous from God the Creator in nature. 
 To settle the contention, a beautiful bird was shown to Sir Hans 
 Sloane, and he was asked to look at it carefully, and to notice 
 Avhether it differed in the smallest particular from a similar bird 
 on earth. He held it in his hand, examined it, and said that 
 there was no difference. He knew all the time that it was no 
 other than an affection of a certain angel represented outside of 
 him as a bird, and that it would vanish or cease with its affection ; 
 which also happened. Sir Hans Sloane was convinced by this 
 experience, that nature contributes absolutely nothing to the 
 production of vegetables and animals, but that all is done by 
 that which flows in from the spiritual world into the natural. 
 He said that if that bird were filled up in its minimal parts 
 with corresponding matters of the earth, and so were fixed, it 
 would be a durable bird, like the birds on earth. And that the 
 case is similar with those things that are from hell. To this he 
 added that if he had known the things that he now knew of the 
 spiritual world, he would have ascribed to nature no more than 
 this, that it subserves thc^piritual which is from God, for fixing 
 those things which inflow continually into nature. 
 
 345. V. The spiritual ultimate separated from its higher 
 [degree] produces this result. It was shown in the Third Part, 
 that the spiritual flows down from its sun through three degrees 
 all the way to the ultimatcs of nature, and that these degrees 
 are named the celestial, the spiritual and the natural; and that 
 these three degrees are in man by creation, and afterwards by 
 birth, and that they are opened according to his life. Also that 
 if the celestial degree, which is the highest and inmost, is opened, 
 man becomes celestial ; if tlie spiritual degree, which is the middle,
 
 TlIE in VINE L VE. ] 7 9 
 
 is opeiietl, he becomes spiritual ; and if only the natural degree, 
 which is the lowest and outermost is opened, he becomes natural. 
 Further, that if he becomes only natural, he then loves solely 
 those things which belong to the l3ody and the world, and in so 
 far as he loves these, in so far he does not love celestial and 
 spiritual things, and does not look to God ; and in so far he 
 becomes evil. Hence it is plain, that the spiritual ultimate, or as 
 it is called, the spiritual natural, can be separated from its higher 
 [degrees], and that it is separated with the men of whom hell 
 consists. The spiritual ultimate cannot of its own accord be 
 separated from its higher [degrees] and look to hell, either 
 in beasts, or in earths ; but with men only. It follows there- 
 fore, that the spiritual ultimate separated from the higher 
 [degree], as it is in those who are in hell, operates on the earth 
 those evil uses mentioned above. That the noxious thing-s on 
 the earth get their origin from man, and so from hell, may be 
 confirmed by the state of the land of Canaan, as shown in the 
 Word ; for when the children of Israel lived according to the 
 commandments, the earth gave forth her increase, the flocks 
 and herds did the same : and when they lived contrary to the 
 precepts of the Law, the ground was barren, and as it is said, 
 accursed ; instead of harvests it yielded thorns and briars, the 
 flocks and herds miscarried, and wild beasts broke in. The like 
 may be deduced from the locusts, frogs and lice in Egypt. 
 
 34G. VI. There are two forms omvhich tlie operation by influx 
 takes place, the vegetable form and the animal form. That 
 there are only two universal forms produced out of the earth 
 is known from the two kingdoms of nature, the animal king- 
 dom, and the vegetable kingdom. And all the departments 
 of either kingdom have many things in common. Thus the sub- 
 jects of the animal kingdom have organs of sense and organs 
 of motion, and members and viscera which are actuated by 
 brains, hearts and lungs. So also the subjects of the vegetable 
 kingdom send down a root into the ground, and bring forth stem, 
 branches, leaves, flowers, fruits, seeds. Both the animal and 
 vegetable kingdoms as they are led forth into their forms, draw
 
 180 ANGELIC JriSDOM CONCERNING 
 
 their origin by spiritual influx and operation from the sun of 
 heaven, where the Lord is, and not out of the mflux and opera- 
 tion of nature by her sun : although they get their fixation from 
 nature as was said above. All living creatures, OTeat and small, 
 draw their origin out of the spiritual in the ultimate degree, which 
 is the natural ; man alone from all the three degrees, the 
 celestial, the spiritual and the natural. Because every degree 
 of altitude or discrete degree decreases by conrinuity from its 
 perfection to its imperfection, as light decreases to shade, so also 
 animals thus decrease ; there are therefore perfect, less perfect 
 and imperfect animals. The perfect animals are elephants, 
 camels, horses, mules, oxen, sheep, goats, and others which are 
 of the herd or of the flock ; the less perfect are birds ; 
 and the imperfect are flsh and shell-fish [concldUa], which 
 being the lowest of that degree, are as it were in shade, while 
 the others are in light. But still as they [all] live only from the 
 ultimate spiritual degree, which is called the natural, they cannot 
 look elsewhere than to the earth, and to food there, and 
 to their own kind in order to propagate ; the soul of all these 
 is natural affection, and appetite. It is the same with the 
 subjects of the vegetable kingdom ; they also comprise the 
 perfect, the less perfect and the imperfect ; the perfect are trees 
 of fruit, the less perfect are trees yielding juice, and shrubs, and the 
 imperfect are grasses. But vegetables, out of their spiritual ground 
 inherit this, diat they are uses ; and animals out of their spiritual 
 ground, that they are affections and ajopetites, as was said above. 
 S4>7. VII. Both these forms with existence receive the means 
 of 'propagidion. That in all the products of the earth, which, 
 as was said above, belong either to the vegetable kingdom, or to the 
 animal kingdom, there is some image of creation, and some 
 image of man, and also some imao-e of the infinite and the 
 eternal, was shown above, nos. 313 to 318. And that the image 
 of the infinite and the eternal is conspicuous in the circumstance, 
 that these products may be y)ropngated to infinity and eternity. 
 Hence it is that they all receive the means of propagation ; the 
 subjects of tlie animal kiiigdoiu tlirough seeds in tlie Qgg, or in
 
 THE DIVINE LOVE. 181 
 
 the womb, or by spawning ; and the subjects of the vegetable 
 kingdom through seeds in the ground. From which it may appear, 
 that although the more imperfect and the noxious animals and 
 vegetables originate by immediate influx out of hell, yet after- 
 wards they are propagated mediately by seeds, eggs, or graffs. 
 Wherefore the one position does not cancel the other. 
 
 348. That all uses, both good and evil, are from a spiritual 
 origin, thus from the sun where the Lord is, may be illustrated by 
 this experience. I have heard that goods and truths have been sent 
 down through the heavens by the Lord to the hells, and that 
 these same received by degrees to the deep, were there turned 
 into evils and falsities opposite to the goods and truths sent 
 down. The cause of this was, that recipient subjects turn all 
 things that inflow into such things as are in agreement with 
 their own forms. In the same way the white light of the sun 
 is turned into hideous colours, and into black, in those 
 objects whose substances are interiorly of such a form as to 
 suflbcate and extinguish the light ; and stagnant ponds, dung- 
 hills and dead bodies turn the heat of the sun into offensive 
 smells. From these things it may appear, that even evil uses 
 are from the spiritual sun, but that good uses are converted 
 into evil uses in hell. Hence it is plain that the Lord has not 
 created and does not create any but good uses, but that hell 
 produces evil uses. 
 
 349. The visible things in the created universe testify, 
 that nature has produced nothing, and does produce 
 nothing, but that the divine out of itself, and through 
 
 THE SPIRITUAL WORLD, PRODUCES ALL THINGS. Most people in 
 the world speak from appearance, and say that the sun by heat 
 and light produces the eifects conspicuous in plains, fields, 
 gardens and woods ; also that the sun by his heat hatches worms 
 from eggs, and causes the prolification of the beasts of the earth 
 and the fowls of the air ; and even gives life to mankind. 
 Those who speak in this manner only from appearance, may do so 
 without ascribing these things to nature, for they do not think
 
 182 ANGELIG WISDOM CONCERNING 
 
 on the subject : like those who speak of the sun as rising and 
 setting, and causing days and years, and being now in this or 
 that degree of altitude : these persons also speak from appear- 
 ance, and may do so, and ^^et not attribute such effects to the 
 sun, for they do not remember that the sun is stationary, and that 
 the earth turns round it. But those who confirm themselves in 
 the thought that the sun by its heat and light produces the 
 things that appear upon the earth, end by ascribing all things to 
 nature, even the creation of the universe, and become naturalists, 
 and at last atheists. They still can say afterwards, that God 
 created nature, and put into her the power of producing such 
 things ; but they say it from fear of losing their good name ; 
 and by God the Creator they mean nature in her innermost 
 resort : and then the divine things which the Church teaches 
 are of no account to them. 
 
 350. Some indeed are to be excused for ascribing certain 
 visible things to nature, and this, for two reasons. Firstly, 
 because they have known nothing of the sun of heaven, where 
 the Lord is and of the influx thence ; and nothing of the spiritual 
 world and its state, yea, nothing of its presence with man. 
 Hence they have been unable to think othervv'ise than that the 
 spiritual is a purer natural ; and that the angels are in the ether, 
 or in the stars ; and respecting the devil, that he is the evil of 
 man, or that if he actually exists he is in the air or in the deep ; 
 also that the souls of men after death arc in the centre of the 
 earth, or in some abstract place or space till the day of judgment; 
 and other similar things which fancy has induced on the ground 
 of ignorance of the spiritual world and its sun. The Second 
 excuse for them is that they could not see how the Divine could 
 produce all the objects that ap})ear upon the earth, where there 
 are both good things and evil things ; and were fearful of con- 
 firming themselves in an opinion lest they should ascribe evil 
 things also to God, and lest they should conceive a material idea 
 of God, and make God and nature one, and confound them. 
 These are two reasons for excusing those who have believed that 
 nature produces the visible world by a power planted in her by
 
 THE DIVINE LOVE. 183 
 
 creation. On the other hand, those who have made atheists of 
 themselves by confirmations in favour of nature, are not to be 
 excused, because they might have confirmed themselves in favour 
 of the Divine. Ignoraace indeed excuses, but it does not remove 
 confirmed falsity, for such falsity coheres with evil, and thus Avith 
 hell. For this reason these same persons who have so far con- 
 firmed themselves in favour of nature as to separate the Divine 
 from it, regard nothing as sin, because all sin is against the 
 Divine which they have separated and rejected ; and those Avho 
 in spirit regard nothing as sin, after death, Avhen they become 
 spirits, in bonds to hell, rush into vrickedness according to the 
 cupidities to which they have given rein. 
 
 351. Those who believe in a Divine operation in all the 
 details of nature, are able to confirm themselves in favour of the 
 Divine by very many things that they see in nature ; and 
 more successfully than those who confirm themselves in favour 
 of nature. Those who confirm themselves in favour of the 
 Divine, attend to the wonderful things that are conspicuous in 
 the production both of vegetables and animals. They see in the 
 production of irgetahles, that out of a small seed cast into the 
 ground a root goes forth ; by the root comes a stem, and branches^ 
 leaves, flowers, fruits follow, ending in new seeds ; just as if the 
 seed knew the order of succession, or the process by which it is 
 to renew itself What I'ational man can think that the sun, 
 which is pure fire, can know this thing, or can put it into its 
 heat and its light to eftect these results, and to form the wonderful 
 things in plants, and intend use ? No man of elevated 
 rationality who sees and weighs these things, can do otherwise 
 than think that thej^ come from Him Who has infinite wisdom, 
 in a word, from God. Those who acknowledge the Divine 
 see this, and think thus, but those who do not acknowledge, do 
 not see or think it, because they will not ; and so they sink the 
 rational into the sensual, which draws all its ideas from the 
 lumen in which the senses of the body live, and confirms their 
 fallacies. That sensual says to them. Do you not see the sun by 
 its heat and light operating these things ? What is that thing
 
 184^ ANGELIC WISDOM CONCERNING 
 
 which you do not see ? Is it anything ? Those who confirm 
 themselves in favour of the Divine attend to the wonderful 
 things which are conspicuous in the productloii of animals. 
 To take the case of eggs alone. A chicken is latent there in its 
 seed or initiament, with every requisite before it leaves the shell, 
 and also with all the progression afterwards, until it becomes a 
 fowl ; a bird of the same form as its parent. And then attend 
 to the form, which must astound any one who considers it deeply, 
 seeiiog that in the smallest as in the largest of these living 
 creatures, in the invisible as in the visible, there are organs of 
 the senses, — of sight, smell, taste, touch ; also organs of motion, 
 muscles, for they fly and walk ; and viscera around the hearts 
 and lungs, which are set in action by brains. That even poor 
 insects have such organisms is shown in works on their anatomy, 
 and especially by Swammerdam, in his Biblia Naturae. Those 
 who ascribe everything to nature, see all these things, but they 
 only admit that they exist, and they say that nature produces 
 them, and they say this because they have turned their minds away 
 from thinking of the Divine. And when those who have averted 
 themselves from thinking of the Divine see wonderful things in 
 nature, they are not able to think rationally, still less spiritually, 
 but they think sensually and materially ; and then they think in 
 nature from nature, and not above nature, just like those who are 
 in hell, differing from beasts only in this, that they have the 
 power of rationality, that is to sa}^, they can understand, and 
 therefore can think otherwise, if they choose. 
 
 352. Those who averted themselves from thinking of the 
 Divine when they see the wonderful things in nature, and who 
 thereby are become sensual, do not consider that the sight of the 
 eye is so gross that it sees a number of little insects as one 
 obscure object, when yet each one of these insects is organized 
 to feel and to move, and is furnished therefore with fibres and 
 vessels, and with little hearts, pulmonaiy pipes, minute viscera, 
 and brains ; and that these organs are woven out of the purest 
 things in nature, and their tissues correspond to somewhat of 
 a life, by which their very minutest parts ai'c distinctly animated.
 
 THE DIVINE LOVE. 185 
 
 Since the sight of the eye is so gross, that many such creatures, 
 with innumerable particulars in each, appear to it as one obscure 
 speck, and j^et those Vv'ho are sensual think and judge out of 
 that sight, it is clear how thickened their mind is, and what 
 darkness they are in concerning spiritual things. 
 
 353. Every one who chooses may confirm himself in favour 
 of the Divine from things visible in nature, and whoever 
 thinks of God out of life does so confirm himself For he 
 sees the birds of the air, and notices that every species knows 
 its food and where to find it, recognizes its kind by sound and 
 sight, and which are its friends, and which its enemies 
 among other kinds. Sees also that they mate, know connubial 
 union, build artful nests in which they lay their eggs, sit upon 
 these, know the time of hatching, bring forth their young 
 brood, love them most tenderly, cherish them under their wings, 
 bring food in their bills and feed them, until the young can pro- 
 vide for themselves, and repeating the same life, procreate a family 
 in perpetuation of their kind. Every one who chooses to think 
 of the divine influx through the spiritual world into the natural, 
 may see that influx in these things ; and can say in his heart 
 if he will. Such sciences cannot floAv into these creatures out of 
 the sun through its rays of light ; for the sun from which nature 
 derives its origin and essence is pure fire, and therefore these rays 
 of light are absolutely dead ; and so he may conclude that such 
 thincfs come out of the influx of the divine wisdom into the ulti- 
 mates of nature. 
 
 35-i. Every one may confirm himself in favour of the Divine 
 from things visible in nature, if he considers the case of 
 grubs and caterpillars ; how these, moved by a certain delight of 
 desire, long and aspire to a change of state ; to put otf their 
 earthly state, and pat on the likeness of a heavenly one ; and 
 with this view they creep into cornei^s, and put themselves as 
 it were into a womb in order to be born again, and there 
 become chrysalises, aurelias, caterpillars, nymphs, and at length 
 butterflies: and having undergone this metamorphosis, and each 
 after its kind clothed with beautiful wings, they ascend into the
 
 ] 86 ANGELIC WISDOM CONCERNING 
 
 air as their heaven, and in sportive delight enact connubial 
 rites, lay eggs, and provide themselves with a posterity ; 
 nourished meanwhile with pleasant and sweet food from the 
 flowers. He who confirms himself in favour of the Divine from 
 things visible in nature, cannot but see an image of the earthly- 
 state of man in these creatures as grubs, and an image of the 
 heavenly state when they become butterflies. But those who 
 confirm themselves in favour of nature, see the same things, but 
 because they have in heart rejected the heavenly state of man, 
 they call them mere instincts of nature. 
 
 355. Every one may confirm himself in favour of the Divine 
 from thinra visible in nature, while he attends to the facts that 
 are known of bees ; that they have the skill to collect wax and 
 suck honey from herbs and flowers, and to build cells like little 
 houses, and set them in the form of a city with streets through 
 which they come in and go out ; that at long distances they 
 smell the flowers and herbs from which they collect the wax for 
 the houses and the honey for food, and laden with these, they 
 fly back in a direct line to the hive. Thus they provide 
 themselves with food and dwelling for the coming winter as if 
 they foresaw and knew it. They also set over them a mistress 
 or queen out of whom a posterity is to be propagated ; and for 
 her they build a palace above them, with guards about it ; and 
 she, when the time of bringing forth is at hand, goes attended 
 by her guards from cell to cell, and la^^s her eggs, which a crowd 
 of followers anoint all over to protect them from the air ; and 
 the new progeny springs from them. Afterwards when the pro- 
 geny has arrived at maturity, and can repeat the life, it is 
 driven from the home; and the swarm thus expelled first collects, 
 and then in a body, to prevent dissociation of its band, flies away 
 to look out for a domicile. About autumn also the useless bees, the 
 drones, are led out, and deprived of their wings to prevent them 
 from coming back and consuming the food for which they have 
 not laboured. Not to mention other particulars. It may be 
 seen from this history that the bees, for the use they perform to 
 the human race, possess, out of an influx from the spiritual world,
 
 THE DIVINE LOVE. 187 
 
 a form of government like that which obtains with men on earth, 
 yea, with the angels in heaven. Is there any man of nnimpaired 
 reason who does not see that such proceedings in these creatures 
 are not from the natural world ? What has that sun from which 
 nature sj^rings, in common wdth a government emidous of, and 
 analogous to, the government of heaven ? Out of these things 
 and others strictly similar to them in the brute creation, the 
 confessor and worshi})per of nature confirms himself in favour of 
 nature, while the confessor and worshipper of God confirms him- 
 self from the same things in favour of the Divine. The spiritual 
 man sees spiritual things in them, and the natural man sees 
 natural thinsrs in them. Each class accordinsf to his character. 
 As regards myself, such things to me were testimonies of an 
 influx of the spiritual into the natural ; of the spiritual world 
 into the natural world ; of an influx from the divine wisdom of 
 the Lord. And moreover v/eigh this question. Can you think 
 analytically concerning any form of government, or concerning 
 any civil law, or concerning any moral virtue, or concerning any 
 spiritual truth, unless the Divine out of His wisdom flows in 
 through the spiritual world ? For myself I could not, and I 
 cannot. For I have perceptibly and sensibly noticed that influx 
 now for about nineteen years continually; wherefore I speak. 
 this as in witness here. 
 
 35C. Can any natural thing have use for an end, and dispose 
 uses into' orders and into forms ? None but a Wise one can do 
 this ; and no one but God, to Whom belongs infinite wisdom, can 
 so ordinate and form the universe. Who else or What else can 
 foresee and provide all those things that are for food and cloth- 
 ing for mankind, for food from the fruits of the earth and from 
 animals, and for clothing from the same ? It is one of many 
 wonders, that a poor creature like the silk-worm should clothe 
 both women and men, from queens and kings, to maid-servants 
 and men-servants, in silk and magnificent attire ; and that poor 
 insects such as bees should supply wax for illumination, and 
 lend splendour to temples and palaces. These and many other 
 things are outstanding certifications that the Lord operates all
 
 188 ANGELIG WISDOM CONCERNING THE DIVINE LOVE. 
 
 those thing-s that exist in nature from Himself throagfh the 
 spiritual world. 
 
 357. To these things it has to be added that those who have 
 confirmed themselves in favour of nature from the visible things 
 of the world, until at last they became atheists, have been seen 
 by me in the spiritual world ; and in the spiritual light their 
 understanding appeared open belov/, but closed above, because 
 in thought they looked downwards to the earth, and not upward 
 to heaven. Above the sensual, which is the bottom of the 
 understanding, appeared the likeness of a veil : in some, flashing 
 with hellish fire ; in some black as it were soot ; and in some livid 
 as it were a corpse. Therefore let every one beware of confir- 
 mations for nature : let him confirm himself for the Divine ; there 
 is no lack of materials.
 
 ANGELIC WISDOM CONCERNING THE 
 DIVINE LOVE. 
 
 PART r. 
 
 358. Two RECEPTACLES AND HABITATIONS FOR HiMSELF, 
 WHICH ARE CALLED THE WiLL AND THE UNDERSTANDING, HAVE 
 BEEN CREATED AND FORMED BY THE LORD WITH MAN ; THE WiLL 
 
 FOR His Divine Love, and the Understanding for His 
 Divine Wisdom. The divine love and the divine wisdom of God 
 the Creator, Who is the Lord from eternity, and also the creation 
 of the universe, have been treated of; something shall now be said 
 conceruinsf the creation of man. We read that man was created iu 
 the image of God according to His likeness (Genesis i. 26). The 
 divine wisdom is thei'e meant by the image of God, and the divine 
 love by the likeness of God ; for wisdom is nothing else than the 
 image of love, since love presents itself to be seen and known in 
 wisdom ; and because it is seen and known there, wisdom is its 
 image. Love also is the esse of life, and wisdom is the existere 
 of life therefrom. The likeness and image of God appears 
 perspicuously with the angels ; for love from within shines out 
 in their faces, and wisdom in their beauty; and beauty is the 
 form of their love. I have seen and I have known. 
 
 3.59. A man cannot be an image of God according to His 
 likeness, unless God be in him, and from the innermost be his 
 life. That God is in man, and from the innermost is his life, 
 follows from the particulars shown above, nos. 4 to G, that God 
 alone is life, and that men and angels are recipients of life from 
 Him. It is also known from the AVord that God is in man, and 
 that He makes His abode with him ; and because it is known
 
 190 ANGELIG JFISDOM CONCERNING 
 
 from the Word, it is usual for preachers to exhort their flocks to 
 prepare themselves to receive God, that He may enter into 
 them, and be in their hearts, that they may be His dwelling-place. 
 The devout also say the same in their prayers, and some more 
 openly so of the Holy Spirit, -which they believe to be in them 
 when they are in holy zeal, and think, speak and preach there- 
 from. That the Holy Sj)irit is the Lord, and not a separate 
 person in the Godhead, was shown in The Doctrine of the 
 New Jerusalem concerning the Lord, nos. 51, .52, 53. For 
 the Lord says, " In that day ye shall knoiv that ye are in me, 
 and I in you," John xiv. 20 ; so also in chap. xv. 45 ; and chap, 
 xvii. 23. 
 
 3G0. Now because the Lord is divine love and divine wisdom, and 
 these two essentially are Himself, therefore in order that He may 
 dwell in man, and give life to man, it is necessary that He should 
 have created and formed in man receptacles and habitations for 
 Himself, one for love, and another for wisdom. The will and the 
 understanding are these receptacles and habitations with man ; 
 tlie will is the receptacle and habitation of love, and the under- 
 standing is the receptacle and habitation of wisdom. That these 
 two are the Lord's with man, and that all a man's life comes out 
 of these two, will be seen in what follows. 
 
 361. That every man has these two, the will and the under- 
 staiiding, and that they are distinct from each other, as love and 
 wisdom are distinct, is known and is not known in the world. 
 It is known from common perception, and it is not known from 
 thought, and still less from thought in detailed expression. Who 
 does not know from common perception, that the will and the 
 understanding are two distinct things with man ? Every one 
 perceives this when he hears it, and persons say in conversation, 
 " This man wills well, but does not understand well ; and the 
 other understands well, but does not will well : I love him who 
 understands well and wills well, but 1 do not love him who 
 understands well and wills badly." But when the same i)erson 
 thinks of the will and understanding, he does not divide and 
 distinguish the two, but confounds them, because his thought
 
 THE DIVINE LOVE. 191 
 
 then communicates witli his bodily sight. If he writes he 
 comprehends still less that the Avill and the understanding 
 are two distinct things, because then his thought communi- 
 cates with the sensual, which is the man's propriiun. Hence it 
 is that some persons can think well, and sjoeak well, but cannot 
 write well ; this is a common case Avith the female sex. It is 
 the same with many other things. Who has not known from 
 common perception, that a man who leads a good life is saved, 
 and that a man who leads a bad life is condemned ? Also that 
 a man who leads a good life comes among angels, and then sees, 
 hears and speaks as a man ? Also that a man who does what is 
 just out of justice, and what is upright out of uprightness, has 
 a conscience ? But if he recedes from common perception, and 
 submits these things to thought, then he does not know what 
 conscience is ; or that the soul can see, hear and speak as a man ; 
 or that the good of life is anything more than giving alms to the 
 poor. And if you write these things from thought, you confirm 
 them by appearances and fallacies, and by words of sound and not 
 of substance. Hence it is that many of the learned who have 
 thought much, and especially who have written mucli, have weak- 
 ened and obscured their common perception, and indeed have 
 destroyed it ; and that the simj^le see more clearly what is good 
 and true than those who think themselves their superiors in 
 wisdom. This common perception comes out of influx from 
 heaven, and falls into thought and down to sight ; but 
 thought separated from common perception falls into imagination 
 arising out of sight and out of proprium. You may have experi- 
 ence that this is so. Tell some truth to any one who is in common 
 perception, and he will sac it ; tell him that we are, live and are 
 moved, by God and in God, and he will see it ; tell him that God 
 dwells in love and in wisdom with man, and he will see it ; tell 
 him further that the will is the receptacle of love, and the under- 
 standing the receptacle of wisdom, and explain it a little, and 
 he will see it ; tell him that God is love itself and wisdom itself, 
 and he will see it ; ask him what conscience is, and he will tell 
 you. But say the same things to one of the learned, who has
 
 192 ANGELIC JVISnOM CONCERNING 
 
 not thought from common perception, but from principles or 
 from ideas caught through sight from the world : he will not 
 see. Weigh afterwards which is the wiser. 
 
 362. The will and the understanding, which are the 
 receptacles of love and -wisdom, are in the brains, in the 
 whole and in every part of them, and therefore in the 
 
 BODY, IN THE WHOLE AND IN EVERY PART OF IT. These things 
 
 shall be demonstrated in this order : — I. Love and wisdom, and 
 therefore the will and the understanding, make the very life of man. 
 II. The life of man is in the brains in its principles, and in the 
 body in principiates. III. Such as the life is in the principles, 
 such it is in the whole and in every part. IV. Through these 
 principles the life is in the whole from every part, and in every 
 part from the whole. V. Such as the love is, such is the 
 wisdom, and therefore such is the man. 
 
 363. I. Love and wisdom, and therefore the will and the 
 understanding, make the very life of man. Scarcely any one 
 knows what life is. When a man thinks about life, it appears 
 to be a floating somewhat without an idea attached to it. 
 This is because it is not known that God alone is life, and 
 that His life is divine love and divine wisdom. Hence it is 
 plain that life with man is nothing else than this, and that 
 in the degree in which he receives, life is with him. We 
 know that heat and light proceed from the sun, and that all 
 things in the universe are recipients, and that things grow 
 warm and bright in the degree in which they receive. So also 
 heat and light proceed from the sun where the Lord is, and 
 the proceeding heat is love, and the proceeding light is wisdom, 
 as shown in the Second Part. Out of these two things, therefore, 
 which in-ocecd from the Lord as a sun, life is. That love and 
 wisdom from the Lord is life, may also appear from this, that 
 man becomes torpid as love recedes from him, and becomes stupid 
 as wisdom recedes from him, and if they receded altogether he 
 would be extinct. There are several departments of love that 
 have obtained other names because they are derivations;
 
 THE DIVINE LOVE. 193 
 
 such as affections, desires, appetites, and their pleasures and 
 delights : and there are several departments of wisdom, as per- 
 ception, reflection, recollection, thought, intention for an object : 
 and there are several common to both love and wisdom, as con- 
 sent, conclusion and determination to action, besides others : all 
 these indeed are of both, but they are denominated from the 
 more prevalent and immediate element of the two. From these 
 two ultimately the sensations are derived ; namely, of sight, 
 hearing, smell, taste and touch, with their delights and pleasures. 
 It is of appearance that the e3^e sees ; but the understanding sees 
 through the eye ; hence seeing is also predicated of the under- 
 standing. The appearance is that the ear hears ; but the 
 understanding hears through the ear ; hence also hearing is 
 predicated of attention and listening which are acts of the 
 understanding. The appearance is that the nostrils smell, and 
 that the tongue tastes ; but the understanding smells, and also 
 tastes, by virtue of its perception ; and therefore also smelling 
 and tasting are predicated of perception. And so in other cases. 
 The sources of all these, both the former and the latter, are love 
 and wisdom : from which it may appear that these two make the 
 life of man. 
 
 864. Every one sees that the understanding is the receptacle 
 of wisdom, but few see that the will is tlie receptacle of love. 
 The cause of this is that the will does nothing of itself, but acts 
 through the understanding ; and also that when the love of the 
 will passes into the wisdom of the understanding, it at first goes 
 off into affection, and so passes on ; and affection is not perceived 
 excepting by a certain pleasure of thinking, speaking and acting, 
 to which attention is not paid. Nevertheless that this is from 
 the love is evident, because every one wills what he loves, and 
 does not will what he does not love. 
 
 3G5. II. The life of man is in the brains in principles, and 
 in the body in principiates. In the principles it is in its primes, 
 and in the principiates it is in the things produced and formed 
 from the primes ; and by life in principles is meant the will and 
 the understanding. These are the two which are in the brains
 
 194 ANGELIC IFISDOM CnNCERNING 
 
 in their principles, and in the body in their principiates. That 
 the principles or primes of life are in the brains, is manifest : — 
 I. From conscious sense ; for when a man exerts the mind and 
 thinks, he perceives that he thinks in the brain ; he draws in as 
 it were the sight of the eye, and keeps the forehead on the 
 stretch, and perceives that there is speculation within, most of 
 all inside the forehead, and somewhat above it. II. From the 
 formation of man in the womb, for the brain or head comes the 
 first, and for a long- time afterwards it is larger than the body. 
 
 III. The head is above, and the body below ; and it is according 
 to order that superiors act upon inferiors, and not the converse. 
 
 IV. When the brain is hurt in the womb, or injured by accidental 
 wounding, (U' by disease, or by too great application, thought is 
 overthrown, and sometimes the mind totters. V. All the 
 external senses of the body, sight, hearing, smell, taste, together 
 with the universal sense, namely touch, and moreover speech, are 
 in the front part of the head which is called the face, and com- 
 municate imrnediatel}^ through fibres with the brains, and draw 
 their sensitive and active life therefrom. VI. Hence it is that 
 the affections which are of love appear in an effigy in the face, and 
 that the thoughts which are of wisdom appear in a certain light 
 in the eyes. VII. Anatomy also shows that all the fibres 
 descend from the brains through the nock into the body, and 
 that none ascend from the body through the neck into the brains : 
 and where the fibres are in their principles and primes there the 
 life is in its principles and primes. Will any one undertake to 
 deny that where the origin of the fibres is there the origin of the 
 life is ? VIII. Ask any one who is in common perception where- 
 abouts his thousfht is, or where he thinks, and he will answer that 
 he thinks in his head. But afterwards take some other person 
 who has assigned a seat to the soul, cither in a particular gland, 
 or in the heart, or elsewhere, and ask him where affection and 
 thought lie in their prime seat, whether they are not in the 
 brain ? and he will answer, no ; or that he does not know. The 
 cause of his inscience you may see above, no. 361. 
 
 366. 111. Hiich (IS the life if^ hi pfhwiplrs, f<uch it is in the
 
 THE DIVINE LOVE. 195 
 
 whole and in every 'part of it. That this may be perceived, 
 we shall now mention where those principles in the brains are, 
 and how they are derived. Anatomy plainly shews where the 
 principles in the brains are : it shows that there are two brains, 
 and that these are continued from the head into the spine of 
 the back ; and that they consist of two substances, a cortical 
 substance and a medullary substance ; and that the cortical sub- 
 stance consists of innumerable as it were glands, and the medul- 
 lary substance of innumerable as it were fibres. Now because 
 these glands are the heads of the fibrils, they ai-e also their 
 principles ; the fibres begin from them, and then proceed, and 
 successively confasciate into nerves, and the confasciations or 
 nerves when made, descend to the organs of sense in the face, 
 and to the organs of motion in the body, and form them : con- 
 sult any anatomist, and you will be shown this. The cortical or 
 glandular substance constitutes the surface of the cerebrum, 
 and also the surface of the corpora striata which give origin 
 to the medulla oblongata ; and also constitutes the middle of the 
 cerebellum, and the middle of the spinal marrow. But the 
 medullary or fibrillary substance everywhere begins and proceeds 
 from the cortical, and is the origin of the nerves, out of which all 
 things of the body come. That this is the case we have ocular 
 demonstration. Whoever is aware of these things, either from 
 anatomical science, or from information supplied by anatomists, 
 may see that the principles of life are in the same place as the 
 beginnings of the fibres, and in no other, and that the fibres 
 cannot proceed from themselves, but from those principles. 
 These principles or beginnings which appear as glands are 
 almost innumerable ; the multitude of them may be compared 
 to the multitude of the stars in the universe ; and the multitude 
 of the fibrils coming out of them may be compared to the 
 multitude of rays going forth ft'om the stars, and which carry 
 their heat and light to the earth. The multitude of these 
 glands may also be compared to the multitude of the angelic 
 societies in the heavens, which also are innumerable, and in the 
 same order, as it was told me, as the glands ; and the multitude
 
 106 ANGELIC WISDOM CONCERNING 
 
 of the fibrils going out from these glands may be compared to the 
 spiritual truths and goods which in like manner flow down as 
 rays from the angelic societies. Hence it is that a man is as 
 it were a universe, and as it were a heaven, in a least form : as has 
 been said and shown above in divers places. From these things 
 it may appear, that such as the life is in principles, such it is in 
 principiates ; or such as it is in its primes in the brains, such it 
 is in their derivatives in the body. 
 
 367. IV. The life through these principles is in the whole 
 from every part, and in every part from the whole. For the 
 whole which is tlie brain and the body with it, originally con- 
 sists of nothing else than fibres which proceed from their prin- 
 ciples in the brains. It has no other origin ; this is evident from 
 what was shown just above, no. 366. Hence the whole is from 
 every part. Also the life through these principles is in every 
 part from the whole, because the whole supplies each part with 
 its task and requirement, and thereby makes it to be a part in 
 the whole. In a word, the whole exists from the parts, and the 
 parts subsist from the whole. The existence of such reciprocal 
 communion, and of conjunction thereby, is evidenced by many 
 things in the body. The like obtains there as in a city, common- 
 wealth or kingdom ; the community exists from men who are 
 its parts, and the parts or men subsist from the community. 
 The same is also the case with everything that has any form ; 
 most of all is it the case in man. 
 
 368. V. Such as the love is, such is the wisdom, and therefore 
 such is the man. For the will and the understanding are such 
 as the love and the wisdom are, the will being the receptacle of 
 love, and the understanding, of wisdom, as was shown above ; 
 and these two make the man and his character. Love is mani- 
 fold ; so much so that its varieties are indefinitely great ; as 
 may appear from the human race on the earths and in the 
 heavens ; no one man and no one angel exists who is similar to 
 another without any distinction. Love is what distinguishes 
 for every man is his own love. It is supposed that wisdom dis- 
 tinguishes, but wisdom is from love ; it is the form of love : love
 
 THE DIVINE LOVE. 197 
 
 is the esse of life, and wisdom is the existeie of life from that esse. 
 It is believed in the world that the understanding makes the man ; 
 but this is believed because the understanding can be elevated 
 into the light of heaven, as was shown above, and thus a man 
 may appear to be wise : but still so much of the understanding 
 as climbs beyond the man, that is, so much as is not of the 
 love, appears to be the man's, and hence it appears that the man 
 is of a piece with it, but it is appearance. All that of the 
 understanding which climbs beyond him belongs indeed to the 
 love of knowing and of being wise, but not at the same time to 
 the love of applying to life what he knows and is wise in. 
 Wherefore this in the world either falls back in time, or lingers 
 in the extreme boundaries of the memory ready to drop away ; 
 for which reason it is separated after death, and no more remains 
 than is in concord with the proper love of the spirit. Because 
 the love makes the life of man, and so makes the man himself, 
 all the societies of heaven, and all the angels in the societies, 
 are ordinated according to affections which come from love; and 
 no societies and no angels in a society according to aught of the 
 understanding separated from the love. So likewise in the hells 
 and their societies, but according to loves opposite to the 
 heavenly loves. From these things it may appear, that such as 
 the love is, such is the wisdom, and therefore such is the man. 
 
 •369. It is indeed acknowledged that a man is such as his 
 reigning love is, yet only such in mind and disposition, but not 
 such in body, thus not wholly such. But it has been made 
 known to me from much experience in the spiritual world, that 
 from head to foot, that is, from the primes in the head to the 
 ultimates in the body, a man is such as his love is. All in that 
 world are forms of their own love, the angels forms of heavenly 
 love, and the devils forms of hellish love ; the latter are deformed 
 in face and in body, but the angels are beautiful in face and 
 body. And when their love is attacked, their faces are changed, 
 and if it is greatly attacked they wholly disappear. This is 
 peculiar to that world. It happens because their bodies make 
 one with their minds. The cause is plain fron) what was said
 
 1U« ANGELIC WISDOM GUNCEIiNING 
 
 above, namely, that all things of the body are principiates, that 
 is, woven by fibres out of principles which are receptacles of 
 love and wisdom ; and when the principles are such, the prin- 
 cipiates cannot be different; wherefore whither the principles 
 go the principiates follow ; the two cannot be separated. Hence 
 it is that he who elevates his mind to the Lord, is elevated 
 whole to the Lord; and he who throws down his miud to hell, 
 is thrown down thither whole. Wherefore the whole man, 
 according to his life's love comes either into heaven or into hell. 
 It is a word of angelic wisdom, that the mind of a man is a man, 
 because God is a Man ; and that the body is the external of the 
 mind which feels and acts ; and that thus they are one and not 
 two. 
 
 370. It is to be observed that the very forms of the members, 
 organs and viscera in man as regards their woofs and tissues, 
 come out of fibres arising from their principles in the brains ; 
 but they are fixed by such substances and matters as there 
 are in earths, and from earths in air and in ether. This is 
 effected by means of the blood. Hence in order that all things 
 of the body may preserve their formation, and thus be permanent 
 in their functions, man requires to be nourished by material food, 
 and to be continually redintegrated. 
 
 ;371. There is a correspondence of the will avith the 
 heart, and of the understanding with the lungs. this 
 shall be demonstrated in the following series : — I. All things of 
 the mind are referrible to the will and the understanding, and 
 all things of the body to the heart and the lungs. II. There is 
 a correspondence of the will and the understanding with the 
 heart and the lungs, and therefore a con^espondence of all things 
 of the mind with all things of the body. III. The will corres- 
 ponds to the heart. IV. The understanding corresponds to the 
 lungs. V. Many arcana concernizig the will and the understand- 
 ing, and also concerning love and wisdom, may be discovered 
 through this correspondence. VI. The mind of man is his spirit, 
 and the s])irit is a man, ;hk1 the body is the external through
 
 THE DIVINE LOVE. 199 
 
 which the miud or ypirit feels aiul acts iu its world. VII. The 
 conjimction of the spirit of man with the body is through the 
 correspondence of his will and understanding with his heart 
 and lungs, and disjunction by non-correspondence. 
 
 372. I. All things of the mind are referrible to the lolll and 
 the understanding, and all things of the body to the heart and 
 the lungs. Nothing else is meant by the mind than the will 
 and the understanding, which in their coin})lex comprise all 
 things that affect a man, and all which he thinks, thus all things 
 of his affection and thought : those things that affect a man are 
 of his will, and those things that a man thinks are of his under- 
 standing. It is well known that all things of a man's thought 
 are referrible to his understanding, inasmuch as a man thinks from 
 the understanding: but it is not equally known that all things of 
 a man's affection are referrible to his will. The cause why this 
 is not known is that when a man thinks he does not attend 
 to the affection, but only to those things which he thinks. So 
 when he hears a person speaking, he does not attend to the 
 sound, but to the speech itself; when yet affection in thought 
 is conditioned as sound in speech : wherefore the affection of the 
 speaker is known from the sound, and his thought from the 
 speech. Affection is of the will, because all affection is of love, 
 and the will is the receptacle of love, as was shown above. 
 Whosoever is not aware that affection is of the will, confounds 
 affection with understanding ; he says it is one thing with 
 thought, but yet they are not one, though they act as one. That 
 they are confounded is plain from the common saying, I think 
 I shall do this ; meaning, I will to do it. But that they are two, 
 is also plain from a common saying, I will think of this: and 
 when the person thinks of it, the affection of the will lies 
 in the thought of the understanding, as sound lies in speech, 
 as was said before. That all things of the body are referrible 
 to the heart and the lungs, is known; but that there is a 
 correspondence of the heart and the lungs with the will and the 
 understanding, is not known This subject will therefore be 
 treated in what follows.
 
 200 ANUELia Wl^DUM CUNGERNINQ 
 
 373. Since the will and the understanding are the receptacles 
 of love and wisdom, therefore these two are organic forms, or 
 forms organized out of the purest substances; for the^y must be 
 such in order to be receptacles. It is no objection that their 
 organization is not patent to the eye ; it lies inside ocular vision 
 even when exalted by microscopes. The smallest insects also 
 lie inside vision, and they too have organs of sense and 
 motion, for they feel, and walk and fly: and that they have 
 brains, hearts, pvdniunary pipes, and viscera, has been revealed 
 by those who have carefully examined their anatomy under the 
 microscope. Now since the little insects themselves are invisible, 
 and still more so their component viscera ; and as it is not 
 denied that they are organized in every single particle, how then 
 can it be said that the two receptacles of love and wisdom, the 
 will and the understanding, are not organic forms i How can love 
 and wisdom, which are life from the Lord, act on what is not a 
 subject, or on anything that does not exist substantially? How 
 else can thought inhere, and how can anj' one speak from thought 
 inherent in nothing i Is not the brain, where thought exists, 
 full, and everything organized there ( The organic forms therein 
 appear even before the naked eye, and the receptacles of the 
 will and understanding show forth in their principles in the 
 cortical substance, where as it were little glands are conspicuous; 
 respecting which subject see above, n. 306. I beseech you not 
 to think of these things from an idea of vacuum : vacuum is 
 nothing, and in nothing nothing happens, and from nothing 
 nothing exists. Respecting the idea of vacuum see above, n. 82. 
 374. II. Tliere is a com'sjJo tide nee of the unll and the uiider- 
 staudiny ivith the heitii and the Iwngti, and therefore a corres- 
 pondence of all things of the mind with all things of the body 
 This is new,and not known hitherto, because it has not been known 
 what the spiritual is, and what the difference is between it and 
 the natural; and therefore it has not been known what correspond- 
 ence is ; for there is a correspondence of spiritual things with 
 natural, and through this a conjunction between these two orders. 
 It is said that it has not been hitherto known what the spiritual
 
 THE DIVINE LOVE. 201 
 
 is, and what its correspondence is with the natural, and conse- 
 quently what correspondence is ; but still both could have been 
 known. Who is not aware that affection and thoughtare spiritual, 
 and therefore that all things of affection and thought are spiritual ? 
 Who is not aware that action and speech are natural, and there- 
 fore that all things of action and speech are natural ? Who is 
 not aware that affection and thought which are spiritual cause 
 man to act and to speak ? Who may not know on these grounds 
 what the correspondence of spiritual things with natural is ? 
 Is it not thought that makes the tongue to speak, and affection 
 together with thought that makes the body to act ? There are 
 two distinct things here. I can think and not speak, and I can 
 will and not act. And it is known that the body does not think 
 and does not will, but that thought falls into speech, and Avill 
 into action. And does not affection shine forth out of the face, 
 and present a type of itself there ? Every one knows this. Is 
 not affection regarded in itself spiritual, and are not the changes 
 of the face, the looks us they are called, natural ? Who might 
 not conclude from this that there is correspondence, and hence 
 that there is a correspondence of all things of the mind with all 
 things of the body ? And because all things of the mind are 
 referrible to affection and thought, or what is the same thing to 
 the will and the understanding, and all things of the body to th(i 
 heart and the lungs, it might have been seen that there is a 
 correspondence of the will with the heart and of the under- 
 standing with the lungs. Such things have not been known, 
 although they could have been known, because man has become 
 so external that he has chosen to acknowledge nothing except 
 the natural. This has been the delight of his love, and therefore 
 it has been the delight of his understanding ; until it has become 
 painful to him to elevate thought above the natural to any 
 spiritual separate from the natural. And so of his natural love 
 and its delight he could not do otherwise than think that the 
 spiritual is a purer natural, and that correspondence is a some- 
 what flowing in by continuity. Yea the merely natural man 
 cannot think of any thing separate from the natural ; such thing
 
 202 ANGELIC WISDOM OUNUERNING 
 
 to hiin is nothing. Another cause why these things have not 
 been first seen and then known hitherto is, that all things of 
 religion, all spiritual things, have been removed from the view 
 of man by the dogma, prevailing in the whole Christian World, 
 that theological things, which are spiritual things, which councils 
 and certain leaders have decreed, are to be blindly believed, 
 because as they say they transcend the understanding. Whence 
 some have supposed the spiritual to be like a bird which flies 
 over the air in an ether to which the sight of the eye does not 
 reach ; when yet it is as a bird of paradise, which flies near 
 the eye, and touches its pupil with its beautiful wings, and 
 longs to be seen. By the sight of the eye we rnean the in- 
 tellectual sight. 
 
 S7o. The correspondence of the will and the understanding 
 with the heart and the lungs cannot be confirmed in the abstract, 
 or by rational things alone, but it may be confirmed by effects. 
 The same remark applies to the causes of things, which may 
 indeed be seen rationally, but not cleai'l}' excepting through 
 effects ; for the causes are in the effects, and make themselves 
 visible through them. Until this hapj)ens the mind is not con- 
 vinced concerning causes. The effects of the above correspond- 
 ence will be delivered in the following pages. But lest any one 
 thinking on this correspondence should fall into ideas taken 
 from hypotheses about the soul, let him first read over carefully 
 the propositions in the preceding article ; and also in nos. 363, 
 304. Love and wisdom, and therefore the ivlll and the n/mler- 
 standing, constitute the real life of man. The life of inan is in 
 the brains in principlei^, and in the body in priiicipiates, no. 
 365. Such as the life is in 'principles, such it is in the whole 
 and in every part, no. 366. The life through these principles is 
 in the whole from every part, and in every part from the whole, 
 no. 367. Such as the love is, such is the wisdom., and therefore 
 such is the man, no. 368. 
 
 376. Here for the sake of confirmation it is permitted to bring- 
 forward a representation of the correspondence of the will and 
 the understandiucf with the heart nnd tlie lunys as .seen in
 
 THE mVlNE LUVE. 203 
 
 heaven among the angels. They by a wonderful fluxion into 
 gyres such as no words can express, formed the likeness of a 
 heart and the likeness of lungs with all the interior contextures 
 which are in them ; and then were following the flux of 
 heaven ; for heaven presses amain into such forms by virtue 
 of the influx of love and wisdom from the Lord. And so they 
 represented the conjiuiction of the heart and the lungs, and also 
 at the same time their eorrespoudeuce with the love of the will 
 and with the wisdom of the understanding. This correspond- 
 ence and union they called the heavenly marriage. They said 
 that in the whole body, and in its several members, organs 
 and viscera, the same conditions occur as those shewn there in 
 the heart and the lungs. And that where no heart and lungs 
 act, and where each does not perform its reciprocations, no 
 motion of life is possible from any voluntary principle, and no 
 sense of life from any intellectual principle. 
 
 377. fSince the corres^Jondence of the heart and the lungs 
 with the will and the understanding is treated of in what now 
 follow s ; and since the correspondence of all things of the body, 
 the members of the whole, the organs of the senses, and the 
 viscera, is founded upon this correspondence ; and since the 
 correspondence of nat^ival things with spiritual has been 
 hitherto unknown, and yet is amply shown in two works, one of 
 which treats of Heaven and Hell, and the other, the Arcana 
 CcELESTiA of the spiritual sense of the Word in Genesis and 
 Exodus, I will here point out what is written and shown in those 
 two works respecting correspondence. In the work on Heaven 
 AND Hell, The correspondence of all things of heaven ivith 
 all things of man, nos. 87 to 102. The correspondence of all 
 tilings of heaven with all things on earth, nos. 103 to 115. In 
 the Arcana Ccelestia, the work on the spiritual sense of the 
 Word in Genesis and Exodus. T'he correspondence of the face 
 and its expressions with the ajfections of the mind, nos. 15G8, 
 2988, 2989, 3G31, 479G, 4797, 4800, 5165, 5108, 5695, 9306. 
 The correspondence of the hodg, its gestures and actions, ivith 
 intellectual things and voluntary things, nos. 2988, 3632, 4215.
 
 204 ANGELIC WISDOM CONCERNING 
 
 The Gorrespoiidence of the senses in general, nos. 4318 to 4330. 
 The correspondence of the eyes and of sight, nos. 4403 to 4420. 
 The correspondence of the nostrils and of smell, nos. 4624 to 
 4634. The correspondence of the ears and of hearing, nos. 4652 
 to 46G0. The correspondence of the tongue and of taste, nos. 
 4791 to 4805. The correspondence of the hands, amis, 
 shoulders and feet, nos. 4931 to 4953. The correspondence of 
 the loins and organs of generation, nos. 5050 to 5062. The 
 correspondence of the internal viscera, specially of the stomach, 
 thymus gland, receptaculum chyli and lacteals, and of the 
 mesentery, nos. 5171 to 5181, 5189. The correspondence of the 
 spleen, n. 9698. The correspondence oftheperitonceum,, kidneys 
 and bladder, nos. 5377 to 5385. The correspondence of the 
 liver, and of the hep(Uic, cystic and pancreatic ducts, nos. 5183 
 to 5185. The correspondence of the intestines, nos. 5392 to 
 5395, 5379. Tlie correspondence of the hones, nos. 5560 to 
 5564. The correspondence of the skin, nos. 5552 to 5559. 
 The correspondence of heaven tvith man, nos. 911, 1900, 1982, 
 2996, 2998, 3624 to 3649, 3741 to 3745, 3884, 4051, 4279, 
 4423, 4524, 4525, 6013, 6057, 9279, 9632. All things iiUch 
 exist in the natural world and in its three kingdoms corres- 
 pond to all things tvhich appear in the spiritual woiid, nos. 
 1632, 1881, 2758, 2890 to 2893, 2897 to 3003, 3213 to 3227, 
 3483, 3624 to 3649, 4044, 4053, 4186, 4366, 4939, 5116, 5377, 
 5428, 5477, 8211, 9280. All things which appear in the 
 heavens are correspondences, nos. 1521, 1532, 1619 to 1625, 
 1807, 1808, 1971, 1974, 1977, 1980, 1981, 2299, 2601, 3213 to 
 3226, 3348, 3350, 3472 to 3485, 3748, 9481, 9570, 9576, 9577. 
 The correspondence of the sense of the letter of the Word and 
 of its S2>iritual sense is treated of in the Arcana Ccelestia 
 throughout, and on this subject see also the Doctrine of the 
 New Jerusalem concerning the Sacred Scripture, nos. 5 
 to 26, 27 to 65. 
 
 378. III. That the will corresponds to the heart, cannot so 
 clearly appear as a proposition, as from the will viewed in effects, 
 according to what was said above, no. 375. Simply stated it
 
 THE DIVINE LOVE. 20 o 
 
 is evidenced by this, that all the afFections which are of the 
 love induce changes in the iterate motions of the heart, as 
 shewn by the pulse of the arteries, which act synchronously 
 with the heart. The changes and iterate motions it undergoes 
 accordinof to the affections of love are innumerable. Those 
 which are felt by the finger are few, the slow pulse and the 
 quick pulse, the high or the low, the soft or the hard, the regular 
 or the irregular, and so forth. But the heart also beats differ- 
 ently in joy and in sorrow, in tranquillity of mind and in violent 
 passion, in fearlessness and in fear, in hot diseases and in cold, and 
 so forth. Inasmuch as the motions of the heart, its systole and 
 diastole, change and vary in this manner according to the aftec- 
 tions of each man's love, therefore many of the ancients, and 
 after them some of the moderns, have assigned the affections to 
 the heart, and placed their domicile in it. Many phrases have 
 arisen out of this in common speech. Thus we speak of a stout 
 heart and a timid, heart, of a joyful and a sad heart, of a soft 
 and a hard heart, of a great and a little heart, of a whole heart 
 and a broken heart, of a heart of flesh and a heart of stone. 
 Also of being fat, soft, and meek in heart ; and of giving the 
 heart to a thing, of giving a single heart, of giving a new 
 heart, of laying up in the heart, of receiving in the heart, of not 
 gaining upon the heart, of hardening one's heart, of a friend 
 at heart. Hence too the terms concord, discord, [in Latin] 
 vecordia, and other similar expressions, which are meant of 
 love and its affections. The Word speaks in the same way, 
 because the Word is written by correspondences. Whether you 
 say the love, or the will, it is the same, because the will is the 
 receptacle of the love, as was explained above. 
 
 379. It is known that vital heat exists in man and in 
 every living creature ; but the origin of it is not known. The 
 authorities speak of it from conjecture. Those Avho know- 
 nothing of the correspondence of natural things with spiritual, 
 have ascribed its origin either to the heat of the sun, or to the 
 activity of parts, or to life itself; but as they have not known 
 what life is, they have rested in phraseology. But he who is
 
 200 ANGELIC WISDOM GONGEENING 
 
 aware that there is a correspondence of the love and its affections 
 with the heart and its derivations, is able to know that love is 
 the origin of vital heat. For love proceeds as heat from the 
 spiritual sim where the Lord is, and also is felt as heat by the 
 angels. This spiritual heat which in its essence is love is what 
 inflows by correspondence into the heart and its blood, and puts 
 heat into it, and at the same time makes it live. That a man 
 grows hot, and as it were is fired, according to his love and the 
 degree of it, and grows torpid and cold according to its decrease, 
 is known, for it is felt and seen ; it is felt in the heat of the 
 whole body, and seen in the redness of the face ; and, on the 
 other hand, its extinction is felt in the coldness of the body and 
 seen in the pallor of the face. Because love is the life of man, 
 therefore the heart is the first thing and the last thing [the 
 prime and the ultimate] of his life. Again because love is the 
 life of man, and the soul transacts its life in the body through 
 the blood, therefore the blood, in the Word, is called the soul. 
 Gen. ix. 4 ; Levit. xvii. 14. What is meant by soul in A'arious 
 senses will be shewn in what follows. 
 
 380. Moreover the blood is red from the correspondence of the 
 heart and the blood with love and its affections. In the 
 spiritual world there are all kinds of colours. Red and white 
 are the fundamentals of these ; and the rest derive their varieties 
 from them ; and also from their opposites which are fiery-dusky- 
 ness and black. Red there corresponds to love and white 
 to wisdom. Red corresponds to love because it derives its 
 origin from the fire of the sun of that world, and white 
 corresponds to wisdom because it derives its origin from the 
 light of the same sun. And because of the correspondence of 
 love with the heart, the blood caimot do otherwise than redden, 
 and indicate its origin. Hence it is that in the heavens where 
 love to the Lord reigns, the light is flamy, and the angels 
 are clothed in purple garments; and in the heavens where 
 wisdom reigns, the light is white, and the angels are clothed 
 in white linen garments. 
 
 381. The heavens are distinguished into two kingdoms, the
 
 THE DIVINE LOVE. 207 
 
 celestial kingdoia and the spiritual ; love to the Lord reigns in 
 the celestial kingdom, and wisdom out of that love reigns in 
 the spiritual kingdom. The kingdom where love reigtis is 
 called the cardiac of heaven, and the kingdom where wisdom 
 reigns is called the pulmonic of heaven. Let it be known that 
 the universal angelic heaven in its complex represents one man, 
 and before the Lord appears as one man ; wherefore its heart 
 makes one kingdom, and its lungs make another kingdom. For 
 there is a cardiac and pulmonic motion in general in the whole 
 heaven, and thence in particular in each angel ; and the general 
 cardiac and pulmonic motion is from the Lord alone, because 
 love and wisdom are from Him alone. For in the sun where the 
 Lord is and which is from the Lord, there are those two motions, 
 and therefore also in the angelic heaven and in the universe. 
 Abstract spaces, and consider omnipresence, and you will be 
 confirmed that it is so. That the heavens are distinguished 
 into two kingdoms, the celestial and the spiritual, see the work 
 on Heaven and Hell, nos. 2(5 to 28, And tliat the universal 
 angelic heaven in the complex represents one man, nos. 59 to 
 87. 
 
 382. IV. ^lie undrrstanding corresponds to the lungs. This 
 follows from what has been said concerning the correspondence 
 of the will with the heart. There are two things which reign in 
 the spiritual man or in the mind, the wall and the understanding, 
 and there are two things which reign in the natural man or in 
 the body, the heart and the lungs : and there is correspondence 
 of all things of the mind with all things of the body, as Avas said 
 above : hence it follows that as the will corresponds to the heart, 
 so the understanding corresponds to the lungs. E\'ery one also 
 may remark in himself, both from his thought, and from his 
 speech, that the understanding corresponds to the lungs. From 
 thought. It is not possible for any one to think unless the 
 pulmonary breathing concurs and concords : and therefore when 
 a man thinks tacitly he breathes tacitly ; if he thinks deeply he 
 breathes deeply ; he draws up and lets go, compresses and 
 elevates the lungs, according to the thought (thus according to
 
 208 ANGELIC WISDOM CONCETlNIKfi 
 
 the influx of affection from love), slowly, quickly, eagerly, gently, 
 intently. And if he hold the breath altogether, he cannot 
 think, except in his spirit by its respiration, which is not 
 manifestly apperceived. From speech. For not the least part 
 of a word flows forth out of the mouth without the helping 
 hand of the lungs ; the sound which is articulated into words 
 all exists from the lungs through the trachea and epiglottis ; so 
 that according to the inflation of those bellows, and the opening 
 of the passage, speech is raised into shouting, and according 
 to their contraction dies into whispers : and if the passage be 
 closed speech ceases and thought with it. 
 
 383. Inasmuch as the understanding corresponds to the lungs, 
 and therefore thought to the respiration of the lungs, so 
 soul and spirit in the Word signify the understanding. As 
 where it is said, " Thou shalt love the Lord Thy God with all 
 thy heart and with all thy soul," Matt. xxii. 37 ; and " God ivill 
 give a new heart and « new sjyirit," Ezek. xxxvi. 26 ; Psalm li. 
 10. That the heart signifies the love of the will was shown 
 above, hence the soul and the spirit signify the wisdom of the 
 understanding. That the spirit of God, also called the Hol}^ 
 Spirit, means the divine wisdom, and therefore the divine truth 
 which is the light of men, may be seen in The Doctrine of 
 THE New Jerusalem concerning the Lord, nos. 50, 51. 
 Hence it is that " the Lord breathed on His disciples, and said, 
 Receive ye the Lloly Spirit," John xx. 22. Hence also it is said 
 that Jehovah God breathed into the nostrils of Adam, the 
 breath of lives, amd he became a living sold," Gen. ii. 7. And 
 He said to the prophet, "Prophesy upon the breath, and say 
 unto the wind, Come from the four winds, breath, and 
 breathe upon these slain, that they may live" Ezek. xxxvii. 9. 
 And so in other places. Hence the Lord is called the breath of 
 the nostrils, and the uuy of the breath of life. Because respira- 
 tion passes through the nostrils, therefore perception is signified 
 by them ; and an intelligent person is said to be a man of 
 sharp nostril [acutce naris], and an unintelligent man to be of 
 dull nostril [obesai na7'is]. From this ground also it is that
 
 THE DIVINE LOVE. 209 
 
 spirit or breath and wind, in the Hebrew, and in some other 
 languages, are expressed by one word ; for the word spirit derives 
 its origin from breathing or animation, and therefore when a 
 man dies it is said that he gives up the ghost or anima. And 
 hence too men believe that spirit is wind or an airy some- 
 what of the same nature as the breath or halitus of the kings ; and 
 that the soul is the same. From these things it may appear 
 that to love God with the whole heart and the whole soul, 
 is to love Him with all the love and with all the understanding ; 
 and that to give a now heart and a new spirit is to give a new 
 will aad a new understanding. Because spirit signifies under- 
 standing, therefore it is said of Bezaleel that he was "filled luith 
 the spirit of ivisdom, of intelligence and of knouiedge," Exod. 
 xxxi. 3 ; and of Joshua that he was "filled ivith the spirit of 
 wisdom" Deut. xxxiv. 9. And Nebuchadnezzar says of Daniel, 
 that " the excellent spirit of hnoiuledge, of intelligence and, of 
 wisdom, was in him" Dan, vi. 3. And it is said in Isaiah, 
 " theg that erred in spirit shall ha.ve intelligence" xxix. 24. 
 So also in many other places. 
 
 384. Inasmuch as all things of the mind are referrible to the 
 will and the understanding, and all things of the body to the 
 heart and the lungs, therefore in the head there are two brains, 
 and these are distinct from each other as the will and the under- 
 standing are distinct. The cerebellum is especially for the 
 v»^ill, and the cerebrum is especially for the understanding. 
 In like manner the heart and the lungs in the body are 
 distinct from the rest of the organs there. The distinction is 
 made by the diaphragm, and they are encompassed by a cover- 
 ing of their own, the pleura, and form that department of the 
 body called the chest. In the other parts of the body, namely, 
 the members, organs and viscera, the will and the understanding 
 are conjoined, and hence these parts are in pairs ; such is the 
 case with the arms and the hands, the loins and the feet, the eyes, 
 the nostrils ; also inside the body with the kidneys, the ureters, 
 the testicles ; and the viscera which are not in pairs are divided 
 into right and left sides. The brain itself is also divided into
 
 210 ANGELIG WISDOM GONGEBNING 
 
 two hemispheres, the heart itself into two ventricles, and the 
 lungs themselves into two lobes ; and the right of these relates 
 to the good of truth, and the left to the truth of good ; or what 
 is the same thing, the right relates to the good of love from 
 which the truth of wisdom comes, and the left to the tnith of 
 wisdom from the good of love. And because the conjunction of 
 good and truth is reciprocal, and that conjunction makes the 
 two as it were one, therefore also those pairs in man act together 
 and conjointly in functions, motions, and senses. 
 
 885. V. Many arcana concerning the ivill and the under- 
 standing, and also concerning love and wisdom, may he dis- 
 covered through this correspondence. In the world it is scarcely 
 known what the will is and what the love is, seeinof that man is not 
 able to love and to will from love of himself in the same manner 
 as he is able to understand and to think as of himself. A 
 parallel case is that he cannot of himself act on the heart to 
 make it move in the same manner as he can of himself act on 
 the lungs to make them respire. Now because it is scarcely 
 known in the world what the will and the love are, and on the 
 other hand it is known what the heart and the lungs are ; for the 
 two latter are objects of sight and can be examined, and have 
 been examined and described by anatomists, whereas the will 
 and the understanding are not objects of sight, and cannot be so 
 examined ; therefore w^hen it is known that they correspond, and 
 by correspondence make one, many arcana concerning the will 
 and the understanding may be discovered which cannot be 
 detected otherwise ; as concerning the conjunction of the will 
 with the understanding, and the reciprocal conjunction of the 
 understanding with the will ; concerning the conjunction of love 
 with wisdom, and the reciprocal conjunction of wisdom with 
 love ; concerning the derivation of love into affections, and the 
 consociation of affections, and their influx into perceptions and 
 thoughts, and at length according to correspondence into the acts 
 and into the senses of the body. These and many other arcana 
 may both be discovered and demonstrated out of the conjunc- 
 tion of the hetirt and the lungs, and out of the infliix of the
 
 THE DIVINE LOVE. 211 
 
 blood from the heart into the kings, and reciprocally from the 
 lungs into the heart ; and then through the arteries into all the 
 members, organs and viscera of the body. 
 
 386. VI. The miind of man is his spirit, and the spirit is a 
 Dian, and the body is the external through ivhich the miind or 
 sjnrit feels and acts in its tuorld. That the mind of man is 
 his spirit, and that the spirit is a man, can hardly enter the faith 
 of those who have always thought that the spirit is wind, and 
 that the soul is an ethereal somewhat of the same nature as the 
 breath or halitus exj)ired from the lungs ; for they say, How can 
 a spirit be a man, when it is a spirit — a breath ; and how can the 
 soul be a man, when it is a soul, an anima? They think in the 
 same way of God because He is called a Spirit. They have 
 drawn this idea of the spirit and the soul from the circumstance, 
 that spirit and wind in some languages are expressed by one 
 word ; and from this, that when a man dies, he is said to give up 
 the ghost, spirit or aniraa ; and that life returns after suffoca- 
 tion or swooning when the spirit or breath of the lungs comes 
 back. Now because in these cases they apperceive nothing 
 beyond wind and air, they judge from the eye and bodily sense 
 that the spirit and soul of a man after death is not a man. 
 From this corporeal judgment concerning the spirit and soul 
 various hypotheses have arisen, and these have given birth to a 
 belief that a man does not become a man until the day of the 
 last judgment, and that in the mean time he bides somewhere 
 or other, and awaits reunion, according to what was shewn in the 
 Continuation concerning the Last Judgment, nos. 32 to 38. 
 Since the mind of a man is his spirit, therefore the angels who 
 are also spirits are called minds. 
 
 387. The mind of a man is his spirit, and the spirit is a 
 man, because the mind means all things of the will and the 
 understanding of the man, and these things are in principles 
 in the brains and in principiates in the body ; therefore they 
 are all the things of the man regarded as to their forms. And 
 this being the case therefore the mind, that is the will and 
 the understanding, commands the body and all its parts at
 
 212 ANGELIC WISDOM CONCERNING 
 
 pleasure. Does not the body act out whatever the mind thinks 
 and wills ? The mind rules the ear to hear, and aims the 
 eye to see ; the mind moves the tongue and the lips to speak : 
 it sets the hands and fingers to do whatever it pleases ; and 
 the feet to walk whither it will. Is the body any thing else 
 then but the obedience of its mind ? Can the body be this 
 unless the mind in its principiates be in the body ? Is it 
 congruous with reason to think that the body out of obedience 
 does because the mind so wills ? In this case they would be 
 two, the one above and the other below, and the one must com- 
 mand and the other must obey. Since this is in no way con- 
 gruous with reason, it follows, that the life of man is in principles 
 in the brains, and in principiates in the body, according to what 
 was said above n. 365 ; also that such as the life is in principles, 
 such it is in the whole and in every part, no. 3G6 ; and that the 
 life through those principles is in the whole from every part, and 
 in every part from the whole, n. 367. That all things of the 
 mind are referrible to the will and the understanding, and that 
 the will and the understanding are the receptacles of love and 
 wisdom from the Lord, and that these two make the life of man, 
 has been shown in the preceding pages. 
 
 388. From the things now said it may also be seen that 
 the mind of man is the man himself For the first weft of the 
 human form, or the human form itself with all and singular the 
 things of it, comes out of the principles continued from the 
 brain through the nerves; according to what was also shown above. 
 This form it is into which man comes after death, and which is 
 then called a spirit and an angel, and which is in all perfection 
 a man, but a spiritual man. The material form which has been 
 added and superinduced in the world, is not a human form of 
 itself, but by virtue of that [spiritual form] : and is added and 
 superinduced in order that man may be able to do uses in the 
 natural world ; and also that he may draw with him out of the 
 purer substances of the world a certain fixed continent of 
 spiritual things, and thus contirmc and perpetuate life. It is a 
 word of angelic wisdom, that the mind of man not only in
 
 THE DIVINE LOVE. 213 
 
 general, but also in every particular, is in j)erpetual effort into 
 the human form, because God is a Man. 
 
 389. That a man may be a man, no part can possibly be 
 wanting either in the head or in the body that exists in perfect 
 man ; for there is nothing there that does not enter into that 
 form, and make it. For it is the form of love and wisdom, 
 which viewed in itself is divine. All the determinations of love 
 and wisdom are in it ; which are infinite in God-Man, but finite 
 in His image, in man, angel, and spirit. If any part that exists 
 in man Avere absent somewhat of determination by love and 
 wisdom corresponding to it Avould be absent, somewhat through 
 which the Lord might be with man from primes in ultimates, 
 and of His divine love through His divine wisdom provide uses 
 in the created world. 
 
 390. VII. Tlte conjunction of the spirit of man udth the 
 body is through the correspondence of his will and under- 
 standing ivith his heart and lungs, and disjunction hy non- 
 correspondence. As hitherto it has been unknown that the 
 mind of man, by which is meant the will and the understanding, 
 is his spirit, and that the spirit is a man : and as it has been 
 unknown that the spirit of man has a pulse and a respiration 
 equally with the body, so of course it could not be known that 
 the pulse and the respiration of the spirit in man flow into the 
 pulse and respiration of his body, and produce them. Seeing 
 therefore that the spirit of man has a pulse and a respiration 
 equally with the body, it follows that there is likewise a corres- 
 pondence of the pulse and respiration of the spirit of man with 
 the pulse and respiration of his body ; for the mind as was said 
 is his spirit : wherefore when the correspondence of these two 
 motions ceases, a separation takes place which is death. 
 Separation or death ensues when the body comes into such a 
 state from any disease or accident, that it cannot act in unison 
 with its spirit ; for thus the correspondence perishes, and con- 
 junction with the correspondence ; not when the respiration 
 alone ceases ; but when the pulse of the heart ceases : for as 
 long as the heait is moved so long love with its vital heat
 
 214 ANGELIC WIUDUM CONCERNING 
 
 remains, and conserves life ; as is evident in cases of swoon and 
 suffocation, and also from the state of the life of the embryo in 
 the womb. In a word, the life of man's body depends on the 
 correspondence of its pulse and respiration with the pulse and 
 respiration of his spirit ; and when that correspondence ceases 
 the life of the body ceases, and his spirit goes away and continues 
 its life in the spiritual world, which is so similar to his life in 
 the natural world that he does not know that he has deceased. 
 The most are in the spiritual world from the body after a 
 period of two days ; for I have spoken with some after two days. 
 391. That the spirit has a pulse and a respiration equally with 
 the body of the man here, cannot be confirmed otherwise than 
 by spirits and angels themselves when permission is granted to 
 speak with them. This permission has been granted to me. 
 And when they were questioned of this thing, they said that 
 they are as much men as men in the world, and possess a body 
 as well as they, but a spiritual body ; and that they also feel the 
 beating of the heart in the chest, and the pulse of the arteries 
 on the palm, c(]ually with those who are men in the natural 
 world : on this subject I have questioned many, and they all said 
 alike. That the spirit of man respires in his body has been 
 given me to know from my own experience. On one occasion 
 the angels were permitted to draw my respiration, and to 
 diminish it at pleasure, and at length to withdraw it, until only 
 the respiration of my spirit remained, which I then perceived 
 by sense. That the like was done to me when it was granted 
 me to know the state of the dying, may be seen in the work on 
 Heaven and Hell, no. 449. Sometimes also T have been 
 reduced to the respiration of my spirit alone, which I have then 
 perceived by sense to be concordant with the common respiration 
 of heaven. Many times also I have been in a similar state 
 with the angels, and also elevated to them into heaven, and 
 then I was in the spirit outside the body, and spoke with 
 them with respiration like as in the world. From these and 
 other living proofs it has been plain to me that the spirit of 
 man respires not only in the body, but also after it has left the 
 body ; and that the respiration of the spirit is so silent that it
 
 THE DIVINE LOVE. 215 
 
 is not perceived by man ; and that it inflows into the manifest 
 respiration of the body scarce otherwise than as cause inflows 
 into effect, and as thought into the lungs and through the 
 lungs into speech. From these things it is also patent that the 
 conjunction of the spirit and the body with man, is through the 
 correspondence of the cardiac motion and the pulmonic motion 
 of the two respectively. 
 
 392. These two motions, the cardiac and the pulmonic, exist 
 and. persist, because the universal angelic heaven both in general 
 and in particular is in these two motions of life. And the 
 universal angelic heaven is in them, because the Lord from the 
 sun, where He is, and which is from Him, pours them in. That 
 sun acts these two motions from the Lord. And because all 
 things of heaven and of the world depend on the Lord through 
 that sun in such nexus born of form that they are a concatenated 
 work from the prime to the ultimates, and because the life of 
 love and wisdom is from Him, and all the forces of the universe 
 are from life, it is plain that the origin is none other. It follows 
 that the variation of these [motions] is according to the reception 
 of love and wisdom. 
 
 393. More will be said of the correspondence of these motions 
 in what follows; as what the nature of that correspondence is with 
 those who respire with heaven, and what with those who respire 
 with hell ; also what it is with those who speak with heaven, 
 and think with hell ; thus what it is with hypocrites, flatterers, 
 deceivers, and others. 
 
 394. All the things which can be known of the will 
 
 AND the understanding, OR OF LOVE AND WISDOM, THUS 
 WHICH CAN BE KNOWN OF THE SOUL OF MAN, MAY BE KNOWN 
 FROM THE CORRESPONDENCE OF THE HEART WITH THE "WILL AND 
 OF THE UNDERSTANDING WITH THE LUNGS. Many men in the 
 learned world have laboured hard in their examination of the 
 soul ; but because they knew nothing of the spiritual world, and 
 nothing of man's state after death, they could do no more than 
 build hypotheses, not respecting the nature of the soul, but
 
 216 ANGELW WISDOM CUNOERNING 
 
 respecting its operation on the body : of tlie nature of the soul 
 they could have no idea save as of a something most pure in the 
 ether, and of the same ether as its continent. Here, however, 
 they durst not say much for fear of attributing any natural 
 property to the soul, being aware that the soul is spiritual. 
 Now having so conceived the soul, and yet knowing that the 
 soul operates on the body, and produces all things in it that 
 have relation to its sense and motion ; therefore the}^ laboured 
 hard, as before observed, in examining the operation of the soul 
 on the bod}^, which some said Avas effected by influx, and some 
 by harmony. But as this quest has discovered nothing in 
 which the mind anxious to see real ground can acquiesce, 
 therefore it has been granted to me to speak with angels, and 
 through their wisdom to be enlightened on the subject. And 
 this is the result, — that the soul of man which lives after death, 
 is his spirit, and that it is a man in a perfect form ; and that the 
 soul of this form is the will and the understanding ; and that the 
 soul of these is love and wisdom from the Lord ; and that these 
 two are the things which make the life of man, which is from 
 the Lord alone ; and that the Lord, for the sake of His reception 
 by man, makes it appear that life is as it Avere man's. But lest 
 man claim life for himself as his own, and so withdraw himself 
 from the reception of the Lord, even He has taught that the all 
 of love which is called good, and the all of wisdom which is 
 called truth, is from Him, and that nothing of these is from 
 man ; and because these two arc life, that the all of life which is 
 life is from Him. 
 
 395. Since the soul in its very esse is love and wisdom, and 
 these two are from the Lord with man, therefore with man two 
 receptacles have been created wliich also are the dwellings of 
 the Lord with man ; the one for love, and the other for wisdom ; 
 that which is for love is named the will, and the other which is 
 for wisdom is named the understanding. Now because love 
 and wisdom in the Lord are distinctly one, (see above, nos. 17 to 
 22,) and the divine love is of His divine wisdom, and the divine 
 wisdom is of His divine love, nos. 34 to 39, and because these in
 
 ^ THE DIVINE LOVE. 217 
 
 like manner proceed from God-Man, that is, from the Lord, thci'e- 
 fore these two receptacles and dwelling places in man, the will and 
 the understanding, have been so created by the Lord, that they 
 are distinctly two, but that still they make one in all operation 
 and in all sensation, for the will and the understanding are not 
 able to be separated there. But in order that man may be able 
 to become a receptacle and a dwelling place, it has been enacted 
 from the necessity of the end, that the intellect of man may be 
 capable of being elevated above his own proper love into a cer- 
 tain light of wisdom in the love of which the man is not, and 
 by it may be able to see and to be taught how he ought to live, 
 in order that he may also come into that love, and so enjoy 
 beatitude to eternity. Now because man has abused the faculty 
 of elevating the understanding above his own proper love, he has 
 therefore destroyed in himself that which might be the recep- 
 tacle and habitation of the Lord, that is, of love and wisdom from 
 the Lord, by making the will the habitation of the love of 
 himself and the world, and the understanding the habitation of 
 confirmations of those loves. From this ground it is that those 
 two habitations, the will and the understanding, have become 
 the habitations of infernal love, and by confirmations in support 
 of such loves, of infernal tliought, wliich in hell they repute as 
 wisdom. 
 
 896. The reason Avhy the love of self and the love of the world 
 are infernal loves, and why man could come into them, and thus 
 destroy the will and the understanding in himself, is, that the 
 love of self and the love of the world are by creation heavenly, 
 for they are the loves of the natural man ser\"iceable to spiritual 
 loves as foundations are serviceable to houses. For out of the 
 love of self and the world man wishes well to his body; he 
 wishes to be fed, to be clothed, to have a dw^elling place, to take 
 thought for the good of his house, to solicit employment for the 
 sake of use, even to be honoured according to the dignity of the 
 affairs which he adminifctsrs, in the interest of obedience, and 
 also to be delighted and refreshed by the pleasures of the world. 
 But all these things for a certain end which must be a use. For
 
 218 ANGELIG WISDOM CONCERNlNa 
 
 by these things he is in a state to serve the Lord, and to serve 
 the neighbour. But when there is no love of serving the Lord 
 and serving the neighbour, and only a love of serving himself 
 at the expense of the world, then that love turns from heavenly 
 to hellish, for it causes a man to sink his mind and his character 
 in his proprium, which in itself is all that is evil. 
 
 J^97. Now lest a man through the understanding be in hea- 
 ven, as he can be, and through the will in hell, and lest he have 
 thus a divided mind, therefore after death all tJtot of the under- 
 standing which is over and above his love-proprium, is removed. 
 Whence it comes that the will and the understanding with all 
 men at length act in unison. With those who are in heaven 
 the will loves good, and the understanding thinks truth ; but 
 with those who are in hell the will loves evil and the under- 
 standing thinks falsity. Man does the like in the world when 
 he thinks out of his own spirit, which is the case when he is 
 alone, notwithstanding that many do otherAvise Avhen they are 
 in the body, which is the case when they are not alone. The 
 reason why they then do otherwise is, that they raise their 
 understandings above the love-proprium of their will or of their 
 spirit. These remarks are made in order that it may be known 
 that the will and the understanding are two distinct things, and 
 yet have been created to act as one, and that they are forced to 
 act as one after death, if not before. 
 
 398. Now because love and wisdom, and therefore the will 
 and the understanding, are what is called the soul, and in the 
 following pages it has to be shown how the soul acts upon the 
 body, and operates all things of it, and this may be known from 
 the correspondence of the heart with the will, and of the lungs 
 with the understanding, therefore the propositions which follow 
 have been discovered by that correspondence. I. The love or 
 will is the very life of man. II. The love or will presses 
 continually into the human form, and into all the things which 
 are of the human form. III. The love or will is not able to do 
 anything through its human form apart from marriage with the 
 wisdom or understanding. IV. The love or will prepares a
 
 THE DIVINE LOVE. 219 
 
 house or bridal bed for the future -wife which is the wisdom or 
 understanding. Y. The love or will also prepares all the things 
 in its human form, that it may be able to act conjointly with the 
 wisdom or understanding. VI. After the nuptials, the first con- 
 junction is through the aftection of knowing, from which springs 
 the affection of truth. VII. The second conjunction is through 
 the affection of understanding, from which springs the percep- 
 tion of truth. VIII. The third conjunction is through the 
 affection of seeing the truth, from which springs thought. 
 IX. Through these three conjunctions the love or will is in 
 its sensitive life and in its active life. X. The love or will 
 introduces the wisdom or understanding into all the things of 
 its house. XL The love or will does nothing excepting in con- 
 junction with it. XII. The love or will conjoins itself to the 
 wisdom or understanding, and brings to pass that the wisdom 
 or understanding is reciprocally conjoined. XIII. The wisdom 
 or understanding, out of the potency given to it by the love or 
 will, is able to be elevated, and to receive those things which are 
 of light from heaven, and to perceive them. XIV. The love or 
 will in like manner is able to be elevated, and to perceive those 
 things which are of heat from heaven, if it loves its spouse in 
 that degree. XV. Otherwise the love and will drags back the 
 wisdom or understanding from its elevation, to act in unison 
 with it. XVI. The love or will is purified by wisdom in the 
 understanding if they are elevated together. XVII. The love 
 or will is defiled in the understanding, and by it, if the}^ are not 
 elevated together. XVIII. The love purified by the wisdom in 
 the understanding becomes spiritual and celestial. XIX. The 
 love defiled in the understanding, and by it, becomes natural and 
 sensual. XX. The faculty of understanding which is called 
 rationality, and the faculty of acting which is called liberty, still 
 remain. XXI. Spiritual and celestial love is love towards the 
 neighbour and love to the Lord ; and natural and sensual love 
 is the love of the world and the love of self. XXII. The case is 
 similar with charity and faith, and with their conjunction, as it 
 is with the will and the understanding and with their conjunction.
 
 220 ANGELIC WISDOM CONCERNING 
 
 •399. I. Tite love or luill is the very life of man. This follows 
 from the correspondence of the heart with the will, see above 
 uos. 378 to 381. For as the heart acts in the body, so the will 
 acts in the mind. And as all things of the body depend upon 
 the heart for existence and for motion, so all things of the mind 
 depend upon the will for existence and for life. It is said, 
 upon the will, but this means upon the love, because the will is 
 the receptacle of love, and love is life itself (see above, nos. 1, 2, 3), 
 and the love which is life itself is from the Lord alone. The 
 ground whereby it may be known from the heart and its ex- 
 pansion into the body througli the arteries and veins, that the 
 love or will is the life of man, is, tliat those things which corres- 
 pond to each other act similarly, with the distinction, that the 
 one is natural and the other spiritual. How the heart acts in 
 the body is plain from anatomy, which shews that all that lives, 
 or is in the obedience of life, wherein the heart acts through the 
 vessels emitted from itself, and that all that does not live wherein 
 the heart through its vessels does not act. And, besides, the 
 heart is the first and the last thing wdiich acts in the body. 
 That it is the first, is evident from the embryo, and that it is 
 the last, is evident from the dying; and that it acts apart from 
 the co-operation of the lungs, is evident from cases of suffocation, 
 and of swooning. Hence it may be seen, that as the subsidiary 
 life of the body depends on the heart alone, so in like manner 
 the life of the mind depends on the will alone ; and that the 
 will lives when the thought ceases in like manner as the heart 
 lives when the breathing ceases. This again is plain from 
 embryos, from the dying, and from cases of suffocation and of 
 swooning. From which things it follows that the love or will 
 is the very life of man. 
 
 400. II. Th.e love or will 2>''e*'>''^s continually into the 
 human form, and into all the things which are of the human 
 form. This is plain from the corresjDondence of the heart with 
 the will. For it is a known fact that all the things of the 
 body are formed in the womb, and that they are formed through 
 fibres from the brains, and through blood vessels out of the
 
 THE DIVINE LOVE. 221 
 
 heart, and that the contextures of all the organs and viscera arc 
 made out of these two : from which it is evident that all things 
 of man exist out of the life of the will which is the love, by their 
 principles, from the brains, through the fibres ; and that all 
 things of his body exist out of the heart through the arteries 
 and veins. On these grounds it is very plain that the life, 
 which is the love, and therefore the will, continually presses into 
 the human form. And because the human form consists of all 
 those things which there are in man, it follows that the love or 
 will is in the continual effort and endeavour to form all those 
 things. There is this effort and endeavour into the human form, 
 because God is a Man, and the divine love and the divine wisdom 
 is His life ; from wdiich the all of life proceeds. Any one may 
 see, that if the life which is Very Man, did not act on that which 
 in itself is not life, the formation of anything such as exists in 
 man would be impossible ; for thousands of thousands of things 
 in man make one thing, and unanimously conspire to the image 
 of the life from which they spring, to the end that man may be 
 able to become His receptacle and habitation. From these things 
 it may be seen that the love, and out of the love, the will, and 
 out of the will, the hgart, continually j)ress into the human form. 
 401. III. The love or ivill is not ahle to do anything ikrough 
 its human for7)i apart from marriage ivith the ivisdoni or 
 underdanding. This also is patent from the correspondence 
 of the heart with the will. The embyro man lives in the heart, 
 but not in the lungs. For at this time the blood does not flow- 
 in from the heart to the lungs to give him the power of 
 respiring ; but it flows through the foramen ovale into the left 
 ventricle of the heart ; wherefore the embryo cannot then move 
 aught of the body, but lies enswathed, nor can it feel aught, for 
 the organs of the senses are closed up. Similar is it with the 
 love or will, from which however the embryo lives, but in 
 obscurity, that is, apart from feeling and action. But as soon as 
 ever the lungs aie opened, which is the case after birth, he begins 
 at once to feel and to act, and likewise to will and to think. 
 From these things it may appear, that the love or will is not
 
 222 ANGELIC WISDOM CONCERNING 
 
 able to do anything through its human form apart from marriage 
 with the wisdom or understanding. 
 
 402. IV. The love or luill jprejpares a house or bridal bed for 
 the fiiture wife, which is the ivisdoin or understanding. There 
 is marriage of good and truth in the created universe and in all 
 its parts ; and this is the case because good is of love and truth 
 is of wisdom, and these two are in the Lord, and out of Him all 
 things have been created. How this marriage exists in man 
 may be seen in a mirror in the conjunction of the heart with 
 the lungs ; for the heart corresponds to love or good, and the 
 lungs to wisdom and truth ; see above nos. 378 to 381, 382 to 
 384. How the love or will betroths the wisdom or understanding 
 to itself, and afterwards marries or enters into as it were con- 
 jugial relation with the wisdom, may be seen from that conjunc- 
 tion. Love betroths wisdom to itself, in that it prepares a house 
 or bridal bed for wisdom ; and marries it,in that it conjoins wisdom 
 to it by affections, and then works wisdom with it in that house. 
 That this is so cannot be fully described excepting in spiritual 
 language, because love and wisdom, and therefore the will and 
 the understanding, are spiritual ; and these things can indeed be 
 delivered in natural language, but to obscure perception only, 
 for lack of knowing what love is, what wisdom is, and what the 
 affections of good are, and what the affections of wisdom, which 
 are the affections of truth. But nevertheless the nature of the 
 betrothal and the nature of the marriage of love with wisdom, 
 or of the will with the understanding, may be seen by a paral- 
 lelism, and this is furnished through their correspondence with 
 the heart and the lungs. The case is similar with these as with 
 those ; so similar that there is no difference at all excepting that 
 the one side is spiritual and the other natural. From the heart 
 therefore and the lungs it appears, that the heart first forms the 
 lungs, and afterwards conjoins itself with them ; it forms the 
 lungs in the embryo, and conjoins itself with them after birth. 
 This the heart does in its house which is called the breast, where 
 their tent of marriage is, separated from the other things of the 
 body by the partition called the diaphragm, and by the covering
 
 THE DIVINE LOVE. 223 
 
 called the yjleura. It is similar with the love and the wisdom, 
 or with the will and the understanding. 
 
 403. V. The love or icill also prepares all the things in its 
 human form, that it may he able to act conjointly with the 
 ivisdom or unclerstandiii g. The will and the understanding are 
 mentioned, but it is to he carefully borne in mind that the Will is 
 the whole man ; for the will with the understanding is in principles 
 in the brains, and in principiates in the body, and therefore in the 
 whole and in every part, see above nos, 3G5, 30 G, 3G7. Hence it 
 may appear, that the will is the whole man as to the very form, 
 both the general form, and the particular form of all things ; and 
 that the understanding is its partner as the lungs are the 
 partner of the heart. Beware of cherishing an idea of the will 
 as something separate from the human form, for it is that same 
 form. From this it may be seen, not only how the will prepares 
 the bridal bed for the understanding, but also how it prepares 
 all things in its house, which is the universal body, to enable it 
 to act conjointly with the understanding. This end it prepares 
 by this means, — that all and singular the things of the body are 
 conjoined to the understanding as they are conjoined to the wdll ; 
 or that all and singular the things of the body are under 
 obedience to the understanding as they are under obedience to 
 the will. How all and singular the things of the body are pre- 
 pared for conjunction with the understanding as they are pre- 
 pared for conjunction with the will, cannot be seen, except as in 
 a mirror or image through anatomical science in the body. This 
 science explains the manner in which all things in the body are 
 so connected, that when the lungs respire, all and singular the 
 things in the whole body are actuated by the respiration of the 
 lungs, and also at the same time by the pulse of the heart. 
 Anatomy shows that the heart is conjoined to the lungs by the 
 auricles, and that these are continued into the interiors of the 
 lungs ; also that all the viscera of the whole bod}^ are conjoined 
 through ligaments to the chamber of the breast ; and so conjoined 
 that when the lungs respire, all and singular things in general 
 and in particular receive something out of the respiratory motion.
 
 224 ANGELIC WISDOM CONCERNING 
 
 Thus when the lungs rise and swell, the ribs expand the thorax, 
 the pleura is dilated, and the diaphragm is stretched out wide, 
 and with these all the lower departments of the body, which 
 are connected through ligaments with them, receive some act 
 through the pulmonic acts. I do not enter into further details, 
 iest those who have no knowledge of anatomy, and are ignorant 
 of its terms, should be landed in obscurity on the subject in 
 hand. Only consult those who have knowledge and insight in 
 the science, as to whether all things in the whole body, from the 
 breast to the lowest part, be not so bound together, that when 
 the lungs rise and swell through respiration, all and singular 
 things are excited to action synchronous with the pulmonic act. 
 From these things now it may plainly be seen what the special 
 conjunction is which is prepared by the will for the understand- 
 ing with all and singular the things of the human form. Only 
 examine the connections well, and survey them with an 
 anatomical eye, and afterwards, following the connections, con- 
 sider their co-operation with the breathing lungs and with the 
 heart, and then instead of the lungs think of the understanding, 
 and instead of the heart think of the will, and you will see. 
 
 404. VI. After the nuptials, the first conjunction is through 
 the affection of knotuing, from tvhich springs the affection of 
 truth. The state of man after birth, from the state of ignorance 
 to the state of intelligence, and from this to the state of wisdom, 
 is here meant by nuptials. The first state, which is one of mere 
 ignorance, is not here meant by nuptials, because at this time 
 there is no thought from the understanding, but only an obscure 
 affection on the part of the love or will. This state is initiatory 
 to the nuptials. That in the second state, which belongs to 
 man in childhood, the affection of knowing exists, is a plain 
 experience. Through this the infant child learns to speak, and 
 learns to read, and afterwards in succession learns such thinors 
 as concern the understanding. That the love which is of the 
 will brings this to pass, cannot be doubted ; for unless the love 
 or will did this, it would not happen. All who use reason in con- 
 sulting experience acknowledge that the affection of knowino-
 
 THE DIVINE LOVE. 225 
 
 belongs to every man after birth, and that by this affection he 
 learns those things out of which the understandinof is formed, 
 increased and perfected by degrees. It is also plain that the 
 affection of truth is from this source. For when out of the affec- 
 tion of knowing a man has become intelligent, he is not so much 
 led by affection to know, as by affection to reason, and form such 
 conclusions as are of his love, whether on economical, or civil, or 
 moi'al subjects. When this affection is raised to spiritual things, 
 it becomes the affection of spiritual truth. That its first principle 
 or initiament was the affection of knowing, may be seen from this, 
 that the affection of truth is an exalted affection of knowing ; 
 for to be affected by truths, is the same thing as to wish out of 
 affection to know them, and when they are found, to drink them 
 in out of the joy of affection. VII. The second conjunction is 
 through the affection of u/nderdanding, from tuhich springs 
 the perception of truth. This is patent to all who are willing to 
 consider the subject from the ground of rational intuition. 
 From rational intuition it is plain that the affection of truth 
 and the perception of truth are two faculties of the understand- 
 ing, which in some persons are coincident, and in others are not. 
 They are coincident with those who wish to perceive truths with 
 the understanding, and not with those who only wish to know 
 truths. It is also plain that each person is in the perception of 
 truth, just in so far as he is in the affection of understanding: 
 for take away the affection of understanding truth, and there 
 will be no perception of truth ; and give the affection of under- 
 standing truth, and there w ill be perception of truth according 
 to the degree of the affection of it. No man whose reason is 
 sound is ever destitute of the perception of truth, so long as he 
 has the affection of understanding truth. Every man has the 
 faculty of understanding truth, which is called rationality, as 
 was shown above. VIII. The third conjunction is through the 
 affection of seeing the truth, from tvhich springs thought. The 
 affection of knowing truth is one thing, the affection of under- 
 standing it is another, and the affection of seeing it is a third ; 
 in other words, the affection of truth is one thing, the perception
 
 226 ANGELIG TVISDOM CONCERNING 
 
 of truth is another, and thought is another. These positions 
 are seen but obscurely by those who are not able to perceive the 
 operations of the mind distinctly, but clearly by those who are 
 able. The reason of this obscurity with those who do not per- 
 ceive the operations of the mind distinctly, is, that these faculties 
 are present together in thought with those who are in the 
 affection of truth and in the perception of truth, and when they 
 are thus simultaneous they cannot be distinguished. A man is 
 in manifest thought when his spirit thinks in the body, which is 
 especially the case when he is in company with others ; but 
 when he is in the affection of understanding, and throuo^h this 
 comes into the perception of truth, he is then in the thought of 
 his spirit, which is meditation, which does indeed fall into the 
 thought of the body, but the hidden thought ; for he is above the 
 bodily thought, and looks down on the thoughts which come out 
 of the memory, using them either for conclusions or confirmations. 
 But the real affection of truth is not apperceived otherwise than 
 as a pressure of will out of some sense of the pleasurable which 
 lies deep in meditation as its life, and is little attended to. 
 From these things it may now appear, that these three, the 
 affection of truth, the perception of truth, and thought, follow in 
 order out of love, and that they exist nowhere but in the under- 
 standing. For when the love enters the understanding, which 
 happens when the conjunction is accomplished, it first produces 
 the affection of truth, afterwards the affection of understanding 
 that which it knows, and at last the affection of seeing in the 
 thought of the body that which it understands ; for thought is 
 nothing; else than internal sig^ht. The thoujicht indeed which is of 
 the natural mind exists in the first place ; but thought out of the 
 perception of truth which is out of the affection of truth, exists 
 in the last place ; this thouglit is the thought of wisdom, but 
 the other is thought out of the memory through the sight of the 
 natural mind. All the operations of the love or will extrinsic to 
 the understanding are refcrriblc to tlie affections of good, but 
 not to the affections of truth. 
 
 405. That these three follow in order in the undcrstandinof
 
 THE DIVINE LOVE. 227 
 
 out of the love which is of the will, can indeed be comprehended 
 by the rational man, but yet cannot be clearly seen so as to come 
 home to positive belief. Now because by correspondence the 
 love which is of the will acts in unison with the heart, and the 
 wisdom which is of the understanding acts in unison with the 
 lungs, as was shown above, therefore the positions in no. 404, 
 concerning the affection of truth, the perception of truth, and 
 thought, cannot be so clearly seen and confirmed anywhere as in 
 the lungs and the fabric thereof; wherefore the lungs shall be 
 briefly described. After birth the heart immits the blood into 
 the lungs from its right ventricle ; and after the transit emits it 
 into its left ventricle ; thus the heart opens the liuigs. This 
 the heart does through the pulmonary arteries and veins. The 
 lungs have bronchial pipes which ramify, and at length end in 
 air-cells, into which the lungs adndt the air, and so respire. 
 Around the bronchia and their ramifications there are also other 
 arteries and veins named the bronchial, arising from the vena 
 azygos or vena cava, and from the aorta. These arteries and 
 veins are distinct from the pulmonary arteries and veins. 
 From these things it is evident that the blood inflows into the 
 lungs through two ways, and flows out from them through two 
 ways. Hence it is that the lungs are able to respire non-syn- 
 chronously with the heart : that the reciprocal movements of the 
 heart and the reciprocal movements of the lungs do not act 
 as one is well known. Now because there is a correspondence 
 i)f the heart and the lunfjs with the will and the understanding:, 
 (as shown above,) and conjunction by correspondence is of such 
 a nature that the one thing does as the other does, it may be 
 seen from the influx of the blood from the heart into the lungs, 
 how the will inflows into the understanding, and brings to pass 
 those effects which were declared above (no. 404) relating to the 
 affection and perception of truth, and relating to thought. The 
 correspondence discovered this to me, and many other things 
 belonging to the subject which cannot be described in a few 
 words. Since the love or Avill corresponds to the heart, and 
 the wisdom or understanding corresponds to the lungs, it follows.
 
 228 ANGELIG WISDOM CONCEENING 
 
 that the blood vessels of the heart in the lungs correspond to 
 the affections of truth, and that the ramifications of the bronchia of 
 the lungs correspond to the perceptions and thoughts out of those 
 affections. Whoever will trace all the textures of the lungs 
 from these origins, and work the parallelism with the love of the 
 will, and Avith the wisdom of the understandino', will be able to 
 see in an image the things spoken of above, no. 404, and to attain 
 to confirmed belief therein. But as the anatomical details con- 
 cerning the heart and the lungs are only known to few, and 
 confirming a thing by the unknown induces obscurity, therefore 
 I forbear to demonstrate the parallelism in greater detail. 
 
 406. IX. Through these three conjunctions the love or tvill is 
 in its sensitive life and in its active life. The love apart from 
 the understanding, or the affection which is of the love apart from 
 the thought which is of the understanding, can neither feel, nor 
 act, in the body ; because the love apart from the understanding 
 is as it were blind, and affection apart from thought is as it were 
 in darkness, for the understanding is the light by which the love 
 sees. The wisdom of the understanding moreover is from the 
 light which proceeds from the Lord as a sun. Since therefore 
 the love of the will apart from ' the light of the understanding, 
 does not see, and is blind, it follows that apart from the light of 
 the understanding even the senses of the body would be in 
 blindness and confusion, not only the sight and the hearing, but 
 the other senses also. The other senses would be so, because all 
 the perception of truth belongs to the love in the understanding, 
 as was shown above; and all the senses of the body derive their 
 perception from the perception of their mind. It is the same 
 with every act of the body : for action out of love apart from 
 understanding is like the action of a man in the night, when he 
 does not know what he is doing ; therefore in such action there 
 could be nothing of intelligence and wisdom, and the act could 
 not be called a living act ; for action derives its essence from 
 love, and its distinctive nature from intelligence. Besides, all 
 the power of good is through truth, wherefore good acts in truth, 
 and thus through it, and good is of the love, and truth is of the
 
 THE DIVINE LOVE. 220 
 
 understanding. From these things it may appear, that the 
 love or will through these three conjunctions (see above, no. 404) 
 is in its sensitive life and in its active life. 
 
 407. That this is so may be confirmed to the life out of the 
 conjunction of the heart with the lungs, because such is the 
 correspondence between the will and the heart, and between 
 the understanding and the lungs, that what the love does with 
 the understanding spiritually, that the heart does with the lungs 
 naturally ; hence the things said above may be seen as in an 
 image presented to the eye. That man is in no sensitive life, 
 and in no active life, while the heart and the luno-s do not act 
 simultaneously, is clear from the state of the embryo or infant 
 in the womb, and from its state after birth. So long as man is 
 an embryo in the womb, the lungs are closed, wherefore he has 
 no feeling and no action, the organs of sense are occluded, the 
 hands are bound, and the feet ; but after birth the lungs are 
 opened, and as they are opened so the man feels and acts ; the 
 lungs are opened through the blood imraitted by the heart. 
 That a man is neither in any sensitive life, nor in any active 
 life, without the co-operation of the heart and the lungs, is also 
 evidenced in swoons, where the heart alone acts, and not the 
 lungs, for respiration is abolished for the time ; in this case 
 there is no sensation, and no action, as is well known. The same 
 thing happens in cases of suffocation, whether it be by water, 
 or by anything that stops the larynx, and closes the passage for 
 the respiration of the lungs ; the man then appears to be dead, 
 he feels nothing and does nothing, and yet he is still alive in 
 the heart, as is also well known ; for he returns to both lives, 
 the sensitive and the active, as soon as the obstruction to the 
 lung is removed. The blood indeed in the meantime makes 
 the circle through the lungs, but through the pulmonary arteries 
 and veins, not through the bronchial arteries and veins, and it 
 is these last that give a man the power of breathing. It is a 
 parallel case with the influx of love into the understanding. 
 
 408. X. The love or tvill introduces the ivisdom or imderstand- 
 ing into all the things of its house. The house of the love or
 
 230 ANGELIG WI8D0M CONCERNING 
 
 will means here the whole man as to all things which belong to 
 his mind ; and because these correspond to all things of the 
 body, (as shown above,) therefore this house also means the 
 whole man as to all things which belong to his body, all the 
 members, organs and viscera. That the lungs are introduced 
 into all these things in like manner as the understanding is 
 introduced into all things of the mind, may appear from what 
 was shown above, namely, That the love or will prepares a house 
 or bridal bed for the future Vvife which is the wisdom or under- 
 standing, no. 402 : and that the love or Avill prepares all the 
 things in its human form, that is, in its house, to enable it to 
 act conjointly with the wisdom or understanding, no. 403. From 
 the particulars given under these two heads, it is plain that all 
 and singular the things in the whole body are so connected 
 through the ligaments emitted from the ribs, vertebrae, 
 sternum, and diaphragm, and from the peritonaeum which hangs 
 on these supports, that when the lungs are respiring, all are 
 drawn and borne in like manner into alternate actions. Also 
 anatomy clearly shows that the alternate waves of respiration 
 actually enter into the viscera to their very inmost recesses ; for 
 the ligaments above-mentioned cleave to and cohere with the 
 sheaths of the viscera, and these enveloping sheaths dive to 
 their innermost parts by exsertions or prolongations of them- 
 selves, as do also the arteries and veins by ramifications. Hence 
 it may appear that the respiration of the lungs is in plenary 
 conjunction with the heart in all and singular the things of the 
 body : and that the conjunction may be exact and complete, 
 even the heart itself is in the pulmonic motion ; for it lies in 
 the bosom of the lungs, and it cleaves to them by the auricles, 
 and reclines upon the diaphragm, by virtue of which its arteries 
 again participate in the pulmonic motion. Moreover, the 
 stomach is in the like conjunction by the connective coherence 
 of its oesophagus with the trachaia. These anatomical facts 
 are adduced in order that the nature of the conjunction of 
 the love or will with the wisdom or understanding may be 
 seen ; also of the conjunction of both in consort with all things
 
 THE DIVINE LOVE. 231 
 
 of the mind : for the anatomical conjunction is the simile of the 
 mental. 
 
 409. XI. TJte love or ivill does nothing excepting in conjunc- 
 tion tvith the wisdom or understanding. For as the love has 
 no sensitive and no active life apart from the understand- 
 ing ; and as the love introduces the understanding into all the 
 things of the mind, as was shown above, nos. 407, 408, it follows 
 that the love or will does nothing excepting in conjunction with 
 the understanding. For what is the meaninfj of actinor from 
 love without understanding ? Such action can only be called 
 irrational. The understanding instructs as to what shall be 
 done, and how it shall be done. The love does not know this 
 without the understanding. And therefore there is such mar- 
 riage between the love and the understanding, that although 
 they are two, they still act as one. There is a similar marriage 
 between good and truth, for good is of the love, and truth is of 
 the understanding. Such marriage there is in all the things 
 of the universe which have been created by the Lord ; their use 
 has relation to good, and the form of the use to truth. From this 
 marriage it is that in all and singular the things of the body 
 there is a right side and a left side, and the right relates to the 
 good from which truth proceeds, and the left relates to the 
 truth from the good; thus to conjunction. Therefore it is that 
 there are pairs in man. There are two brains, there are two 
 hemispheres of the brain, there are two ventricles of the heart, 
 there are two lobes of the lungs, there are two eyes, two ears, 
 two nostrils, two arms, hands, loins, feet, kidneys, testicles, etc. 
 And where the members are not in pairs, there is a right and a 
 left side. These things are because good looks to truth that it 
 may exist, and truth looks to good that it may be. It is the 
 same in the angelic heavens, and in their several societies. 
 More may be seen above on this subject, no. 401, where it is 
 shown, that the love or will is not able to do anji^hing through 
 its human form apart from marriage with the wisdom or under- 
 standing. The conjunction of evil and falsity, which is opposed to 
 the conjunction of good and truth, will be spoken of in another place.
 
 2.32 ANGELIC WISDOM CONCERNING 
 
 410. XII. The love or luill co77 joins itself to the tvisdoni or 
 understanding, and brings to pass that the wisdorti or 
 understanding is recipi'ocaUy conjoined. That the love or 
 will conjoins itself to the wisdom or understanding is plain from 
 their correspondence with the heart and the lungs. Anatomical 
 experience teaches that the heart is already in the motion of its 
 life when as yet the lungs are not in the motion of theirs. 
 Experience teaches the lilie in cases of swooning, and of suffo- 
 cation ; also from the embryo in the womb, and from the chick 
 in the Qgg. Anatomical experience also teaches, that the heart, 
 while it is acting alone, forms the lungs, and so adapts them 
 that it may be able to transact respiration in them ; also that it 
 so forms the other viscera and organs that in them it may be 
 able to transact various uses ; the organs of the face that it 
 may be able to feel, the organs of motion that it may be able to 
 act, and the remaining parts of the body that it may be able to 
 show forth uses corresponding to the affections of love. The 
 main conclusion here is, that as the heart produces such things 
 for the sake of the various functions which it is to accomplish 
 in the body, so the love in its receptacle which is called the will, 
 produces similar things for the sake of the various affections 
 that constitute** its form ; which, as was shown above, is the 
 human form. Now because the first and the next affections of 
 the love are the affection of knowing, the affection of under- 
 standing, and the affection of seeing that which it knows and 
 understands, it follows, that the love forms the understanding 
 for these affections, and that it comes actually into them when 
 it begins to feel and to act, and when it begins to think. That 
 the understanding contributes nothing to this result, is evident 
 from the parallelism of the heart and the lungs, respecting which 
 see above. From those things it may be seen, that the love or 
 will conjoins itself to the wisdom or understanding, and that 
 the wisdom or understanding does not conjoin itself to the love 
 or will. And therefore it also appears that the knowledge 
 which the love acquires to itself out of the affection of knowing, 
 and the perception of truth which it ac(|uires out of the affection
 
 THE DIVINE LOVE. 233 
 
 of understanding, and the thought which it acquires out of the 
 affection of seeing that which it knows and understands, are not 
 of the understanding, but are of the love. Thoughts, perceptions 
 and therefore knowledges inflow indeed from the spiritual world ; 
 but yet they are not received by the understanding, but by the 
 love according to its affections in the understanding. It appears 
 as if the understanding receives them and not the love or 
 will ; but this is a fallacy. It appears also as if the understand- 
 ing conjoins itself to the love or will, but this also is a fallacy : 
 the love or will conjoins itself to the understanding, and brings 
 about a reciprocal conjunction: this reciprocal conjunction 
 comes out of the marriage of the love with it ; this brings to 
 pass a conjunction as it were reciprocal from the life and there- 
 fore from the power of the love. The case is similar with the 
 marriage of good and truth ; for good is of the love, and truth is 
 of the understanding. Good does all things, and receives truth 
 into its house, and conjoins itself with truth in so far as it is 
 concordant. Good is also able to admit truths which are not 
 concordant ; but it does this out of the affection of knowing, 
 of understanding, and of thinking its own things, whilst it has 
 not as yet d.termined itself to uses, which are its ends, and 
 are called its goods. Reciprocal conjunction, uamely of 
 truth with good, there is absolutely none: the reciprocal con- 
 junction that does take place comes out of the life of good. 
 Hence it is that every man, and every spirit and angel, is 
 regarded by the Lord according to his love or good, and no one 
 according to his intellect or truth separated from love or good. 
 For the life of a man is his love, as was shown above, and his 
 life is qualified according as he has exalted his affections through 
 truths ; that is, according as he has perfected his affections out 
 of wisdom. For the affections of love are exalted and perfected 
 through truths, thus through wisdom. And then the love acts 
 conjointly with the wisdom, as it were from it ; but it acts from 
 itself through the wisdom, as through its own form, which derives 
 nothing at all from the understanding, but all from some deter- 
 mination of the love which is called an affection.
 
 234 ANGELIC WISDOM CONCERNING 
 
 411. The love calls all those things its goods which favour it, 
 and it calls all those things its truths which as means lead to the 
 goods : and because these are means, they are loved and come 
 to be of its affection, and thus they become affections in form ; 
 wherefore truth is no other thing than the form of the affection 
 which is of the love. The human form is no other thing than the 
 form of all the affections of love ; beauty is its intelligence, 
 which it procures for itself through truths, which it receives 
 either by sight or by hearing external and internal. These are 
 the things which the love disposes into the form of its affections, 
 the forms of which exist in much variety ; but they all get a 
 [family] likeness out of their common form, which is the human : 
 all these forms to the love are beautiful and lovely, but the rest are 
 ugly and unlovely. From these things it again appears that the 
 love conjoins itself to the understanding, and not the converse, 
 and that the reciprocal conjunction also is from the love. This 
 is what is meant by the position, that the love or will brings it 
 to pass that the wisdom or understanding is reciprocally conjoined. 
 
 412. These statements may be seen in an image and so con- 
 firmed, by the correspondence of the heart with the love and of 
 the lungs with the understanding, concerning which see above ; 
 for if the heart corresponds to the love, then its determinations, 
 which are the arteries and veins, correspond to the affections, and 
 in the lungs to the affections of truth : and because in the lungs 
 there are also other vessels, namely the air vessels, through which 
 the respiration is carried on, therefore these vessels correspond to 
 perceptions. It is always to be remembered that the arteries 
 and veins in the lungs are not affections, and that the respirations 
 are not perceptions and thoughts, but that they are corres- 
 pondences, for they act correspondently or synchronously. In 
 like maimer it is to be observed of the heart and the lungs, that 
 they are not the love and the understanding, but that they are 
 correspondences ; and because they are correspondences, the one 
 thing may be seen in the other. Any one who is well acquainted 
 with the anatomical fabric of the lungs, and collates it with the 
 understanding, may see clearly that the understanding does
 
 THE DIVINE LOVE. 235 
 
 nothing of itself, does not perceive and does not think of itself, 
 but does all from the affections which are of the love. These, in 
 the understanding, are the affection of knowing, of understanding, 
 and of seeing truth ; which affections were treated of above. 
 For all the states of the lungs depend on the blood from the 
 heart, and from the vena cava and aorta ; and the respirations 
 which are performed in the bronchial ramifications, exist accord- 
 ing to the state of these blood vessels; for if the influx of the blood 
 ceases, the respiration ceases. Much more may still be discovered 
 by collating the fabric of the lungs with the understanding to 
 which it corresponds ; but as anatomical science is known to 
 few, and demonstrations or confirmations by things unknown 
 place a subject in obscurity, therefore it is not well to say more 
 on this theme. My knowledge of the fabric of the lungs fully 
 convinced me, that the love through its affections conjoins itself 
 to the understanding, and that the understanding does not con- 
 join itself to any affection of love, but that it is reciprocally 
 conjoined by love, to the end that love may have sensitive life 
 and active life. But it is to be constantly borne in mind, that man 
 has a twofold respiration ; one the respiration of the spirit, and the 
 other of the body ; and that the respiration of the spirit depends 
 on the fibres from the brains, and the respiration of the body on 
 the blood-vessels from the heart, and from the vena cava and 
 aorta. Moreover it is evident that thought produces respiration, 
 and it is also evident that the affection which is of the love pro- 
 duces thought : for thought without affection is just like respira- 
 tion without a heart, which is not a possible thing. Hence it is 
 plain that the affection which is of the love conjoins itself to the 
 thought which is of the understanding, as was said above, in 
 like manner as the heart conjoins itself to the lungs. 
 
 413. XIII. T}ie tvisdom or understanding, out of the 
 potency given to it by the love or rvill,is able to be elevated, and 
 to receive those things ivhich are of light from heaven, and to 
 perceive them. That man is able to perceive the arcana of 
 wisdom when he hears them, is shown above in many places. 
 This is the facultv of rationalitv which everv man has bv creation.
 
 236 ANGELIC WISDOM CONCERNING 
 
 Through this, which is the faculty of understanding things 
 intimately, and of deciding what is jnst and right, and what is 
 good and true, man is distinguished from the beasts. This 
 therefore is meant when it is said, that the understanding can 
 be elevated, and receive those things which are of light from 
 heaven, and perceive them. That this is so, may also be seen 
 in an image in the lungs, because the lungs correspond to the 
 understanding. It may be seen from the cellular substance in 
 the lungs, which consists of the bronchia continued down to the 
 minutest follicles, which are the receptions of the air in the 
 respirations: these are the things with which the thoughts 
 make one by correspondence. This follicular substance is of 
 such a character that it is able to be expanded and contracted 
 in twofold states ; in one state with the heart, and in the 
 other almost separate from the heart. In the state together 
 with the heart it is expanded and contracted through the 
 pulmonary arteries and veins, which are from the heart alone ; 
 in the state almost separate from the heart, through the 
 bronchial arteries and veins, which are from the vena cava and 
 the aorta : these last vessels are external to the heart. This is 
 the case in the lungs, because the understanding is able to be 
 raised above the love-proprium, which corresponds to the heart, 
 and to receive light from heaven : but still when the understand- 
 ing is raised above the love-proprium, it does not recede from it, 
 but draws out of it that which is called the affection of knowing 
 and understanding, with a view to somewhat of honour, glory or 
 gain in the world : this somewhat cleaves to every love as a sur- 
 face, and on the surface the love is^ lucent from it ; but with the 
 wise it is translucent. These things are brought forward about 
 the lungs, to confirm the position that the understanding is able 
 to be elevated, and to receive and perceive those things which 
 are of the light of heaven ; for the correspondence is plenary. 
 Out of that correspondence it is easy to see the lungs from the 
 understanding, and the understanding from the lungs, and thus 
 to see confirmation out of both together. 
 
 414. XIV. The love or will in like manner is able to he elevated,
 
 THE DIVINE LOVE. 237 
 
 and to receive those things which are of heat from heaven, if it 
 loves ivisdoni, its spouse, in that degree. That the understanding 
 can be elevated into the light of heaven, and drink wisdom out 
 of it, is shown in the precedincr article, and in many places above ; 
 and again that the love or will equally can be elevated, if it loves 
 those things which are of the light of heaven, or which are of 
 wisdom, is also shown in many places. But the love or will 
 cannot be thus elevated through anything of honour, glory or 
 gain as an end, but through the love of use, not so much for the 
 sake of self, as for the sake of the neighbour ; and because this 
 love is given only by the Lord from heaven, and it is given by 
 the Lord Avhen man shuns evils as sins, therefore, through these 
 means, the love or will is able to be elevated, and apart from 
 these means it is not able. But the love or will is elevated into 
 the heat of heaven, and the understanding into the light of heaven ; 
 and if both are elevated, a marriage of them takes place there, 
 and it is called the heavenly marriage, because it is the marriage 
 of heavenly love and of wisdom ; wherefore it is said that the 
 love also is elevated, if it loves wisdom, its consort, in that 
 desfree. Love towards the neighbour from the Lord is the love 
 of wisdom, or the genuine love of the human understanding. 
 This is like the case of light and heat in the world. There is 
 light apart from heat, and there is light with heat ; light is apart 
 from heat in winter time and it is with heat in summer time ; and 
 when the heat is with the light, then all things flourish. The 
 light with man corresponding to the light of winter is the 
 wisdom without the love of it, and the light with man corres- 
 ponding to the light of summer is the wisdom with the love of it. 
 415. This conjunction and disjunction of wisdom and love 
 may be seen as it were effigied in the conjunction of the lungs 
 with the heart. For the heart out of the blood emitted by it, is 
 able to be conjoined to the clustering vesicles of the bronchia, 
 and it is also able to be conjoined to them out of the blood emitted 
 not by it, but by the vena cava and the aorta. Thereby the 
 respiration of the body is capable of being separated from the 
 respiration of the spirit. But when only the blood from the
 
 238 ANGELIC WISDOM CONCERNING 
 
 heart acts, then the respirations are not able to be separated. 
 Now because the thoughts by correspondence make one with 
 the respirations, it is also plain from the twofold state of the 
 lungs in respiration, that a man is able to think in one way, and 
 of his thought to speak and act in one way, in company with 
 others, and to think differently, and of his thought to speak and act 
 differently, when he is not in that company, that is, when he is 
 in no fear of loss of reputation. For he can then think and speak 
 against God, the neighbour, the spiritual things of the Church, 
 and against moral and civil laws: and he can also act against them, 
 by stealing, by taking revenge, by blaspheming, by adultery. 
 But in companies where he is afraid of losing his reputation, he 
 is able to speak, preach and act just like a spiritual, moral and 
 civil man. From these things it may be seen that the love or 
 will as well as the understanding is able to be elevated, and to 
 receive those things which are of the heat or love of heaven if 
 only it loves wisdom in that degree ; and that if it does not love 
 wisdom it can as it were be separated. 
 
 416. XV. Otherwise the love or will drags back the wisdotn 
 or understanding from its elevation, to act in unison with it. 
 There is natural love and there is spiritual love. The man 
 who is in natural and at the same time in spiritual love, is a 
 rational man ; but he who is in natural love alone is able to 
 think rationally just like a spiritual man, but yet he is not a 
 rational man ; for he raises up his understanding to the light 
 of heaven, and thus to wisdom, but nevertheless those things 
 which are of the wisdom or light of heaven, are not the objects of 
 his love. His love indeed effects the raising, but from an 
 affection of honour, glory and gain. But when he perceives 
 that he does not get these things out of this elevation, which 
 he does perceive when he thinks with himself from his natural 
 love, then he does not love those things which are of the light 
 of heaven or of wisdom ; wherefore he then drags back the 
 understanding from its altitude, that it may act in unison with 
 himself. For example ; when the understanding by reason of 
 elevation is in wisdom, then the love sees what justice is, what
 
 THE DIVINE LOVE. 239 
 
 sincerity is, what chastity is, even what genuine love is. The 
 natural love is able to see all this through its faculty of 
 understanding and viewing things in the light of heaven ; nay 
 it is able to speak, preach and describe these things as at once 
 moral and spiritual virtues. But when the understanding is 
 not in elevation, then the love, if it is merely natural, does not 
 see these virtues, but instead of justice it sees injustice, instead 
 of sincerity frauds, instead of chastity licentiousness, and so 
 forth. If it then remembers the things it spoke of when its 
 understanding was in elevation, it can laugh at them, and con- 
 sider only that they are serviceable for ensnaring other minds. 
 From these things it may appear how it is to be under- 
 stood, that the love, unless it loves wisdom its consort in that 
 degree, drags her back from her elevation, to act in unison with 
 itself That the love is able to be elevated if it loves Avisdom in 
 that degree, may be seen above, no. 414. 
 
 417. Now because the love corresponds to the heart, and the 
 understanding to the lungs, the aforesaid positions may be 
 confirmed through their correspondence : as for instance, how the 
 understanding is able to be elevated above the love-proprium 
 into wisdom; and how the understanding' is draogfed back from the 
 elevation by that love if it is merely natural. Man has a twofold 
 respiration, one respiration of the body and another of the 
 spirit. These two respirations are able to be separated and 
 also to be conjoined. With merely natural men, especially 
 with hypocrites, they are separated, but rarely with spiritual 
 and sincere men. Wherefore the merely natural man and the 
 hypocrite, with whom the understanding has been elevated, and 
 in whose memory therefore many things which are of wisdom 
 remain, can speak wisely in company out of thought by 
 memory ; but when he is not in company he does not tliink out 
 of the memory, but out of his spirit, thus out of his love. He 
 respires in like manner, inasmuch as thought and respiration 
 act correspondently. That the fabric of the lungs is such, that 
 they are able to respire by virtue of blood from the heart, and 
 by virtue of blood from outside the heart, Avas shown above.
 
 240 ANGELIG WISDOM CONCERNING 
 
 418. It is the common opinion that wisdom makes the man; 
 and thus when people hear any one speaking and teaching 
 wisely, they believe him to be wise ; yea, he himself believes it 
 at the time ; because when he speaks and teaches in company, 
 he thinks out of the memory, and if he is a merely natural 
 man, out of the surface of his love, which is an affection of 
 honour, glory and gain: but the same, man when he is alone 
 thinks from the more inward love of his spirit, and then not 
 wisely, but sometimes insanely. From these things it may 
 appear, that man is not to be judged of by wisdom of speech, but 
 by his life ; that is, not by wisdom of speech separate from life, 
 but by wisdom of speech conjoined to life. By life is meant 
 love : that the love is the life was shown above, 
 
 419. XVI. The love or will is irtirified by the luisdmii in the 
 understanding if thy are elevated together. Man by birth 
 loves nothing but himself and the world, for nothing else 
 appears before his eyes, and therefore nothing else occupies 
 his mind. This love is corporeal-natural, and may be called 
 material love. Moreover this love has become impure by 
 reason of its separation from heavenly love in parents. It 
 cannot be separated from its impurity unless man have the 
 faculty of raising the understanding into the light of heaven, 
 and of seeing how he ought to live, in order that his love may 
 be elevated together with the understanding into wisdom. 
 Through the understanding, the love, that is, the man, sees 
 what the evils are that pollute and defile the love ; and he also 
 sees, that if he shuns those evils as sins and abominates them, he 
 then loves the things which are opposed to those evils ; all of 
 which are heavenly things. Then also he sees the means 
 through which he is enabled to shun and abominate those evils 
 as sins. This the love, that is, the man, sees, through the use 
 of the faculty of raising his understanding into the light of 
 heaven, from which wisdom issues. Then in so far as the love 
 puts heaven in the first place, and the Avorld in the second, and 
 at the same time in so far as it puts the Lord in the first place 
 and self in the second, in so far the love is purged of its
 
 THE DIVINE LOVE. 241 
 
 uncleannesses, and purified ; that is, in so far it is raised into 
 the heat of heaven, and conjoined to the light of heaven in 
 which the understanding is ; and a marriage is made, which is 
 the marriage of good and truth, that is, of love and wisdom. 
 Every man can comprehend in intellect, and rationally see, 
 that in so far as he shuns and abominates theft and cheating, 
 in so far he loves sincerity, rectitude and justice ; that in so far 
 as he shuns and abominates revenges and hatreds, in so far he 
 loves the neighbour ; and also that in so for as he shuns and 
 abominates adulteries, in so far he loves chastity ; and so foitlfr 
 But hardly any one knows what of heaven and what of the 
 Lord there is in sincerity, rectitude, justice, love towards the 
 neighbour, chastity, and the rest of the affections of heavenly 
 love, until he has removed their opposites. When he has 
 removed the opposites, then he is in those affections, and out 
 of them he recognizes and sees them. Until he does this there' 
 is as it were a veil interposed, which indeed transmits the light 
 of heaven to the love, but because it does not love wisdom the 
 spouse in that degree, it docs not receive that light, but when 
 the man returns from his elevation, probably contradicts 
 and rebukes it ; but still he comforts himself with the thought 
 that the wisdom of his understanding will be serviceable as 
 a means to honour, glory or gain. And then he puts himself 
 and the world in the first place, and the Lord and heaven in 
 the second ; and what is put in the second place is loved only 
 in so far as it serves ; and if it does not serve it is flouted 
 and rejected ; at any rate after death if not before. From 
 these things now the truth is evident, that the love or will 
 is purified in the understanding if they are elevated together. 
 
 420. The same thing is effigied in the lungs, the arteries and 
 veins of which correspond to the affections which are of the 
 love, and the respirations of which correspond to the perceptions 
 and the thoughts which are of the understanding ; as was said 
 above. That the blood of the heart purifies itself of undigested 
 matters in the lungs, and also nourishes itself with profitable 
 matters out of the air breathed in, is evident from much experi- 
 
 Q
 
 242 ANGELIG WISDOM CONCERNING 
 
 ence. That the blood purifies itself of undigested rtiatters in 
 the lungs, appears not only from the influent blood, which is 
 venous, and therefore filled with the chyle collected from the 
 food and drink, but also from the moisture of the outgoing 
 breaths, and from their odour as perceived by other persons, as 
 well as from the diminished quantity of blood flowing back 
 into the left ventricle of the heart. That the blood flourishes 
 itself ivith profitable matters out of the air breathed in, is 
 evident from the immense volumes of odours and exhalations 
 continually flowing forth from fields, gardens and woods; from the 
 immense amount of salts of various kinds rising in company with 
 water from the ground, and from rivers and lakes, and from the 
 immense volume of exhalations and effluvia from human beings 
 and animals, with which the air is impregnated. That these 
 things flow into the lungs with the air they breathe, is undeni- 
 able ; and as this is the case, it cannot be questioned that the 
 blood attracts from their stores such things as are germane to it, 
 and those things are germane which correspond to the affections 
 of its love. Therefore it is that in the vesicles, or innermost 
 recesses of the lungs, there are great multitudes of small veins 
 with tiny mouths, which absorb what they want ; and therefore 
 the blood flowing back into the left ventricle of the heart is 
 changed into arterial blood of brilliant hue. These facts prove 
 that the blood purifies itself from heterogeneous things, and 
 nourishes itself with homogeneous things. That the blood in the 
 lungs purifies and nourishes itself correspondently to the affec- 
 tions of the mind, is not known hitherto, but it is very well 
 known in the spiritual world ; for the angels who are in the 
 heavens are delighted only with the odours which correspond to 
 the love of their wisdom ; but the spirits in hell are delighted 
 only with odours which correspond to a love opposed to wisdom ; 
 the latter odours are stenches, but the former odours are 
 perfumes. That men in the world impregnate their blood with 
 similar things according to correspondence with the affections of 
 thoir love, follows of consequence ; for what the spirit of a man 
 loves, his blood according to correspondence craves, and attracts
 
 THE DIVINE LOVE. 243 
 
 by respiration. Out of this correspondence it flows, that a man 
 is purified as to his love if he loves wisdom, and that he is 
 defiled if he does not love it. Moreover, all the purification of a 
 man is effected through the truths which are of wisdom, and all 
 the pollution of a man is effected through falsities opposed to 
 the truths of wisdom. 
 
 421. XVII. The love or will is defiled in the understanding, 
 and by it, if they are not elevated together. Because if the love 
 be not elevated it remains impure, see above nos. 419, 420. And 
 when it remains impure, it loves impure things, such as revenges, 
 hatreds, frauds, blasphemies, adulteries ; these are then its affec- 
 tions, which are called concupiscences ; and it rejects those things 
 which are of charity, of justice, of sincerity, of truth, and of 
 chastity. The love is said to be defiled in the understanding, 
 and by it ; in the understanding, when the love is affected by 
 those impure things; by the understanding, when the love 
 brings it to pass that those things which are of wisdom become 
 its servants, and still more when it perverts, falsifies and 
 adulterates them. Respecting the state of the heart, or its 
 blood in the lungs, corresponding to these things, there is no 
 need to say more than was said above, no. 420 ; only that instead 
 of the purification of the blood its defilement is effected ; and 
 instead of the nutrition of the blood by aromatic perfumes, its 
 nutrition is by stenches ; just as occurs in the opposite cases of 
 heaven and of hell. 
 
 422. XVIII. The love purified by the luisdom in the under- 
 standing becomes spiritual and celestial. Man is born natural, 
 but according as the understanding is raised into the light of 
 heaven, and the love together with it is raised into the heat of 
 heaven, he becomes spiritual and celestial ; he becomes then as 
 a garden of Eden, which is in vernal light and at the same time 
 in vernal heat. The understanding does not become spiritual 
 and celestial, but the love does ; and when the love so becomes, 
 it also makes its spouse the understanding spiritual and celestial. 
 The love becomes spiritual and celestial out of a life according 
 to the truths of wisdom which the understanding teaches and
 
 244 ANGELIG IVISDOM GONGEBNING 
 
 sets forth. The love drinks these truths through its under- 
 standing and not by itself; for the love cannot elevate itself 
 unless it is acquainted with truths, and it cannot be acquainted 
 with these excepting through an elevated and enlightened under- 
 standing ; and then in so far as it loves the truths by doing them, 
 in so far it is elevated. It is one thing to understand, and 
 it is another thing to will ; and it is one thing to say and it is 
 another thing to do. There are those who understand and 
 speak the truths of wisdom, and yet neither will nor do them. 
 When therefore the love does the truths of light which it under- 
 stands and speaks, then it is elevated. That this is so a man 
 may see from mere reason ; for what is a man w ho understands 
 and speaks the truths of wisdom while he lives against them, 
 that is, while he wills and works against them ? The love purified 
 by the wisdom becomes spiritual and celestial, because man has 
 the three degrees of life which are called natural, spiritual, and 
 celestial, treated of in the Third Part of this Work ; and man 
 is able to be elevated from one degree into another. But he is 
 not elevated by wisdom alone, but by a life according to wisdom, 
 for a man's love is his life. Wherefore in as far as he lives 
 according to wisdom, in so far he loves it ; and he lives according 
 to wisdom in so far as he purifies himself from uncleannesses 
 which are sins ; and he loves wisdom in so far as he does this. 
 
 423. That the love purified by the wisdom in the understand- 
 ing becomes spiritual and celestial, cannot be seen as a proposi- 
 tion through the correspondence with the heart and the lungs, 
 because no one is able to see the condition of the blood by which 
 the lungs are kept in their special state of respiration. The 
 blood may abound in uncleannesses, and yet be not distinguish- 
 able from clean blood. And the respiration of a merely natural 
 man appears similar to the respiration of a spiritual man. But 
 the difference is well diagnosed in heaven, for ever}' one there 
 respires according to the marriage of love and wisdom. 
 Wherefore as the angels are recognized from that marriage, they 
 arc also recognized from respiration. For this cause it is that 
 whezi any one who is not in that marriage comes into heaven,
 
 THE DIVINE LOVE. 24o 
 
 he comes into anguish of bosom, and gasps and struggles to 
 breathe like one in the aofonies of death. Therefore also such 
 persons throw themselves headlong thence, and never rest until 
 they are with those who are in a respiration similar to their own ; 
 for then through correspondence they are in a similar affection, and 
 therefore in a similar thought. From these things it may appear, 
 that with the spiritual man it is the purer blood, which is called 
 by some the animal spirit, which is purified; and that it is 
 purified in proportion as the man is in the marriage of love and 
 wisdom. It is this purer blood which proximately corresponds 
 to that marriaofe, and because this blood inflows into the blood 
 of the body, it follows that the latter blood is also purified 
 through it. It is the contrary with those with whom the love 
 is defiled in the understanding. But, as was said, no one is able 
 to explore this through any experience of the blood, but he may 
 explore it through the affections of the love, inasmuch as these 
 correspond to the blood. 
 
 424. XIX. The love defiled in the understanding and by 
 it, becomes natural, sensual and corporeal. Natural love 
 separated from spiritual love is opposed to spiritual love ; because 
 natural love is the love of self and the love of the world, and 
 spiritual love is the love of the Lord and the love of the neigh- 
 bour ; and the love of self and the world looks downwards and 
 outwards, and the love of the Lord looks upwards and inwards. 
 Wherefore when natural love has been separated from spiritual 
 love, it cannot possibly be elevated from the proprium of the 
 man, but is sunken in it, and in so far as it loves it, is glued to 
 it. And then if the understanding ascends, and sees those 
 things which are of wisdom out of the light of heaven, the love 
 drags back the wisdom, and conjoins it to itself in its own 
 proprium, and there either rejects those things which are of the 
 wisdom, or falsifies them, or places them around it in order to speak 
 them with a view to fame. Just as natural love has the power 
 of ascending through degrees, and of becoming spiritual and 
 celestial, so also it has the power of descending through degrees, 
 and of becoming sensual and corporeal; and it descends the
 
 246 ANGELIC WISDOM GONGEB.NINQ 
 
 deeper in proportion as it loves dominion from no love of use, but 
 from sole love of self. It is this love which is called the devil. 
 Those who are in this love are able to speak and act in the same 
 manner as those who are in spiritual love ; but temporarily, 
 either from the memory, or from the understanding elevated of 
 itself into the light of heaven. Nevertheless those things which 
 they say and do are comparatively as fruits appearing beautiful 
 on the surface, but which are quite rotten within ; or as almonds 
 whose shells look sound, but all the almond is worm eaten. 
 These things in the spiritual world are named phantasies, and 
 the harlots who are there called sirens make beauty for them- 
 selves and seemly dresses out of them ; but yet when the 
 phantasy is removed the sirens appear as spectres; and they 
 are like devils which make themselves angels of light. For 
 when that corporeal love drags back its understanding from its 
 height, which it does when the man is alone, and thinks from his 
 love, then he thinks against God in favour of nature, against 
 heaven in favour of the world, and against the truths and goods 
 of the church in favour of the falsities and evils of hell ; thus 
 against wisdom. From these things it may be seen what those 
 who are called corporeal men are. They are not corporeal as 
 regards the understanding, but they are corporeal as regards the 
 love ; that is, they are not corporeal in understanding when they 
 talk in company, but when they talk to themselves in spirit. 
 And because they are so in spirit, therefore after death they 
 become what are called corporeal spirits in both the love and 
 the understanding. Then those who in the world have been in 
 a supreme love of ruling from the love of self, and at the same 
 time in a superior elevation of the understanding, appear in 
 body like Egyptian mummies, and in mind gross and fatuous. 
 Who in the world at the present day is aware that this love in 
 itself is such ? Nevertheless there does exist a love of ruling 
 out of the love of use, but out of the love of use for the sake 
 of the common good and not for the sake of self. Man, however, 
 can with difficulty distinguish the one love from the other, but 
 yet between them there is distinction as the distinction between
 
 THE DIVINE LOVE. 247 
 
 heaven and hell. The distinctions between these two loves of 
 ruling may be seen in the work On Heaven and Hell, nos. 
 551 to 565. 
 
 425. XX. The faculty of understanding tuhich is called 
 rationality, and the faculty of acting tuhich is called liberty, 
 still reTYiain. These two faculties which man possesses were 
 treated of above, nos. 264 to 267. Man has these two faculties to 
 enable him, being natural, to become spiritual, that is, to be 
 regenerated. For as was said above, it is man's love which 
 becomes spiritual, and is regenerated ; and he cannot possibly 
 become spiritual or be regenerated, unless by means of his 
 understanding he knows what evil is, and what good is, and 
 therefore what truth is, and what falsity is. When he knows 
 these things, he is able to choose the one or the other. And if 
 he chooses good, he can be informed by his understanding about 
 the means by which he can come to good. All the means 
 through which man is able to come to good are provided. To 
 know and to understand these means is the part of rationality, 
 and to will and to do them is the part of liberty. Liberty 
 also implies the willingness to know, to understand and to 
 think these means. Those who believe by the doctrine of the 
 church that spiritual or theological things transcend the under- 
 standing, and that therefore they are to be believed apart from 
 the understanding, do not know anything of these faculties 
 which are called rationality and liberty. They cannot possibly 
 do other than deny the faculty which is called rationality. 
 And those who believe by the doctrine of the church that no 
 one is able to do good of himself, and that therefore no good 
 must be done with a will for the sake of salvation, cannot 
 possibly do otherwise than deny from a principle of religion 
 both these faculties of which man is the possessor. Therefore 
 also those who have confirmed themselves in these things, after 
 death, according to their faith are deprived of both, and instead 
 of the heavenly liberty in which they might have been, they 
 are in hellish liberty, and instead of the angelic wisdom from 
 rationality in which they might have been, they are in hellish
 
 248 ANGELIC WISDOM CONCERNING 
 
 insanity. And what is wonderful, they acknowledge both these 
 faculties as having place in doing evils, and in thinking falsities ; 
 not knowing that the liberty of doing evils is slavery, and that 
 the rationale of thinking falsities is irrational. But it is to be 
 carefully borne in mind, that both these faculties, liberty and 
 rationality, are not of man, but are of the Lord in man, and that 
 they ai'e not able to be appropriated to man as his ; also that 
 they are not able to exist for man as his, but that they are con- 
 tinually of the Lord with him, and yet that they are never taken 
 away from man. Because without them man cannot be saved, 
 for without them he cannot be regenerated, as was said above. 
 Wherefore man is instructed by the Church that he is not able 
 to think truth from himself, or to do good from himself But 
 because man perceives no otherwise than that he thinks truth 
 from himself, and does good from himself, it is plainly evident 
 that he ought to believe that he thinks truth as from himself, 
 and that he does good as from himself For if he does not 
 believe this, either he does not think truth, or do good, and so 
 has no religion ; or he thinks truth and does good from himself, 
 and in this case appropriates to himself that which is divine. 
 That man ought to think truth and to do good as from himself, 
 may be seen in the Doctrine of Life foe the New Jerusalem, 
 from beginning to end. 
 
 42C. XXI. Spiritual and celestial love is love toivards the 
 neighbour and love to the Lo)xl; and natural and sensual 
 love is the love of the luorld and the love of self. By love 
 towards the neighbour is meant the love of uses, and by love to 
 the Lord is meant the love of doing uses, as was shown before. 
 These loves are spiritual and celestial, because loving uses, and 
 doing them from the love of them, is separated from the love of 
 the proprium of man. Whoso spiritually loves uses has no view 
 to himself, but to others outside himself by whose good he is 
 atfected. The loves opposed to these are the loves of self and of 
 the world, for these loves have no view to uses for the sake of 
 others, but for the sake of self; and those who act from this 
 ground invert the divine order, and ])ut themselves in the place
 
 THE DIVINE LOVE. 249 
 
 of the Lord, and the world in the place of heaven ; hence it is 
 that they look away from the Lord and from heaven, and to look 
 away from them is to look to hell : more concerning these loves 
 may be seen above, no. 424. But man does not feel and perceive 
 the love of doing uses for the sake of uses, as he feels and per- 
 ceives the love of doing uses for the sake of self; hence also he 
 is not aware whilst he does the uses, whether he does them for 
 the sake of the uses, or for the sake of self But let him know 
 that he does uses for the sake of uses in so far as he shuns evils ; 
 for in so far as he shuns evils, he does the uses not from himself, 
 but from the Lord. Evil and good arc opposed ; wherefore in 
 so far as any one is not in evil, in so far he is in good. No one 
 is able to be in evil and in good at the same time, because no 
 one can serve two masters at the same time. These things are 
 said that it may be known, that although man by no sense per- 
 ceives whether the uses which he does are for the sake of use, or 
 Avhether they are for the sake of self, that is, whether the uses 
 are spiritual, or whether they are merely natural, still he is able 
 to know it by this test, — whether he considers evils to be sins or 
 not : if he considers that they are sins, and on that account 
 abstains from doing them, then the uses which he does are 
 spiritual. And while he shuns sins with detestation, he also 
 begins to have sensible perception of the, love of uses for the 
 sake of uses, and this from a spiritual enjoyment in them. 
 
 427. XXII. The case is similar wiili charity anclfaith,and ivith 
 their conjunction, as it isivith the loill and the understanding, 
 and luith their conjunction. There are two loves according to 
 which the heavens are distinguished, celestial love and spiritual 
 love : celestial love is love to the Lord, and spiritual love is love 
 towards the neighbour. These loves are distinguished b}'^ this, 
 that celestial love is the love of good, and spiritual love is the 
 love of truth ; for those who are in celestial love do uses from 
 the love of good, and those who are in spiritual love do uses 
 from the love of truth. The marriage of celestial love is with 
 wisdom, and the marriage of spiritual love is w^ith intelligence ; 
 for it is of wisdom to do good from good, and it is of intelligence
 
 250 ANGELIC WISDOM CONCERNING 
 
 to do good from truth ; wherefore celestial love does good, and 
 spiritual love does truth. The distinction between these two loves 
 is not able to be described but by these things, that those who are 
 in celestial love have wisdom written on their life, and not on 
 memory, which is the reason why they do not talk of divine 
 truths, but do them. But those who are in spiritual love have 
 wisdom written on their memory, wherefore they talk of divine 
 truths, and do them out of principles in the memory. Because 
 those who are in celestial love have wisdom written on their life, 
 therefore they at once perceive whether what they hear is true 
 or not ; and when they are asked if it is true, they answer only 
 that it is, or that it is not. These are they who are meant by 
 the words of the Lord, " Let your communication be Yea, yea, 
 and Nay, nay," Matt. v. 37. And as they are of this character, 
 they are not willing to hear any thing of faith, saying. What is 
 faith ? is it not wisdom ? and what is charity ? is it not to do ? 
 And when it is told them that faith is believing what is not 
 understood, they turn away, saying. This man raves. These are 
 they who are in the third heaven, and who are the wisest of all. 
 Such have those become in the world who have at once applied 
 to life the divine things which they have heard, abominating 
 evils as hellish, and adoring the Lord alone. These, because 
 they are in innocence, appear to others as infants ; and because 
 they speak nothing about the truths of wisdom, and nothing of 
 loftiness lies in their discourse, they also appear simple. Never- 
 theless, when they hear any one speaking, out of the sound they 
 perceive all things of his love, and out of the speech all things 
 of his intelligence. These are they who are in the marriage of 
 love and wisdom by the Lord ; and who represent the Cardiac of 
 heaven mentioned above. 
 
 428. But those who are in spiritual love, which is love towards 
 the neighbour, have not wisdom written on their life, but they 
 have intelligence ; for it is of wisdom to do good from the 
 affection of good, and it is of intelligence to do good from the 
 affection of truth ; as was said above. Neither do these know 
 what faith is. If faith is named they understand truth, and
 
 THE DIVINE LOVE. 251 
 
 when charity is named they understand the doing of truth : and 
 when they are told that they must believe, they say it is 
 empty talk, for who does not believe the truth ? They say 
 this because they see the truth in the light of heaven ; wherefore 
 believing what they do not see they call either simplicity or 
 fatuity. These are they who make the Pulmonic of heaven, also 
 mentioned above. 
 
 429. But those who are in natural spiritual love have neither 
 wisdom nor intelligence written on their life, but they have 
 somewhat of faith out of the Word, in so far as this somewhat 
 is conjoined with charity. These, because they do not know 
 what charity is, or whether faith be truth, are not able to be 
 among those in the heavens who are in wisdom and in intelli- 
 gence, but they are among those who are in science alone. Yet 
 those of them who have shunned evils as sins, are in the ultimate 
 heaven, and there in a light like the light of the moon by night. 
 But those who have not confirmed themselves in faith in the 
 unknown, and who at the same time have been in some affection 
 of truth, are instructed by angels, and according to their recep- 
 tion of truths, and life in correspondence with them, are raised 
 into the societies of those who are in spiritual love and therefore 
 in intelligence : these become spiritual : the rest remain natural 
 spiritual. On the other hand those who have lived in faith 
 separated from charity, are removed, and sent away into deserts, 
 because they are not in any good, thus not in any marriao-e of 
 good and truth, in some marriage of which all are who arc in 
 the heavens. 
 
 430. All the things which have been said in this Part con- 
 cerning love and wisdom, may be said of charity and faith, if bv 
 charity we understand spiritual love, and by faith the truth 
 which produces intelligence. It is the same whether you speak 
 of the will and the intellect, or of love and intelligence, since the 
 will is the receptacle of love, and the intellect is the receptacle 
 of intelligence. 
 
 431. To these things I will add this memorable thing-. In 
 heaven, all who do uses from the affection of use, by virtue
 
 252 ANGELIC WISDOM CONCERNING 
 
 of the communion in which they are become wiser and happier 
 than others. And to do uses among them there, is to act 
 sincerely, uprightly, justly and faithfully in the work proper to 
 the calling of each. This they call charity ; and acts of adora- 
 tion in worship they call signs of charity, and other things they 
 call debts and kindnesses : saying that when any one does the 
 duties of his own calling sincerely, uprightly, justly and faith- 
 fully, the Community subsists and persists in its good ; and that 
 this is to be in the Lord, because all that flows in from the Lord 
 is use, and it flows in from the parts into the community, and 
 from the community to the parts. The parts there are the 
 angels, and the community is their society. 
 
 432. The initiament of man as it is by conception. The 
 initiament or primitive of man as it is in the womb after concep- 
 tion, no man can know, because it cannot be seen ; and also it 
 is of spiritual substance which does not fall into vision through 
 natural light. Now because there are some in the world whose 
 bent it is to explore even the Primitive of man, which is the 
 seed from the father, by which conception is effected ; and 
 because many of these persons have fallen into the error of 
 thinking that man is in his fulness from his first form, which 
 is the beginning, and that then he is perfected by enlargement 
 of growth ; therefore it has been discovered to me what that 
 inchoate or primal thing is in its form. It was discovered 
 to me by the angels, to whom it was revealed by the Lord. 
 They, because they had made it a subject of their wisdom, 
 and it is the joy of their wisdom to communicate to others what 
 they know, by permission presented the initial form of man in 
 a type before my eyes in the light of heaven. Which was as 
 follows. There was seen as it were a least image of a brain 
 with a subtle delineation of somewhat of a face in front, * 
 with no appendage. This primitive in the upper convex or 
 gibbous part was a compages of contiguous globules or spherules, 
 and each spherule was compacted of others still more minute, 
 and each of these in like manner of spherules most minute.
 
 THE DIVINE LOVE. 253 
 
 Thus it was of three degrees. In front, in the flat part, a kind of 
 delineation appeared for a face. The gibbous part was covered 
 round about with a most fine membrane or meninx, which was 
 transparent. This gibbous part, which was a type of the brain in 
 the least forms, was also divided into two as it were marriage beds, 
 as the brain in the greatest forms is divided into two hemispheres ; 
 and it was told me that the right bed was the receptacle of love, 
 and the left bed the receptacle of wisdom ; and that by wonder- 
 moving connections these were as it were consorts and intimates. 
 Moreover it was shown in the light of heaven, which shone 
 effulgent, that the compages of this little brain within, as to 
 make and fluxion, was in the order and in the form of heaven, 
 and that its outer compages was in opposition, contrary to that 
 order and that form. After these things were seen and pointed 
 out, the angels said, that the two internal degrees, which were 
 in the order and in the form of heaven, were the receptacles of 
 love and wisdom from the Lord : and that the exterior dejrree, 
 which was in opposition, contrary to the order and the form of 
 heaven, was the receptacle of hellish love and insanity ; because 
 man by hereditary fall is born into evils of every kind, and these 
 evils reside there in the outermost things ; and that from this fall 
 there is no recovery, unless the higher degrees are opened, which, 
 as was said, are the receptacles of love and wisdom from the Lord. 
 And because love and wisdom is very man, for love and wisdom 
 in its essence is the Lord, and this primitive of man is a 
 receptacle, it therefore follows that in that primitive there is 
 continual effort into the human form, which also it puts on 
 successively.
 
 INDEX. 
 
 The Numbers refer to the Paragrajihs, and not to the Paijes. 
 
 Abstract things, being imiversals, 
 are usually better comprehended than 
 applied things, 228. 
 
 Abuse of liberty and rationality, 
 267. Man's abuse of the faculty of 
 elevating his understanding above his 
 own love, 395. The abuse of uses 
 does not talie use away, 331. 
 
 Aconites, the, whence they origin- 
 ated, 339. 
 
 Acts, the, of the body include in 
 them ail the prior tilings from whence 
 they proceed, 277, 278.' 
 
 Action and Reaction. Action de- 
 rives its essence from love, its dis- 
 tinctive nature from the understand- 
 ing, 406. Action pertains to life 
 alone, 68. Reaction is excited by 
 the action of life, 68. In the greatest 
 and least things of the universe, 
 whether living or dead, action and re- 
 action exist, 263. Without reaction, 
 action would cease, 260. The equili- 
 brium of all things is from action and 
 reaction, 68, 263. 
 
 Adam, 287, 325. Errors respecting 
 Adam, 117,269. 
 
 Adoration flows from humiliation, 
 335. 
 
 Affection is a determination of the 
 love, 410. It is of the M'ill, because 
 it is of love, 372. It arises from the 
 Divine Love, 33. Affection is pos- 
 sible only by means of atmospheres 
 purer than air, 176. From the affec- 
 tion of knowing springs the affection 
 of truth ; from the affection of under- 
 standing springs the perception of 
 truth ; and from the affection of 
 seeing the truth springs thought, 404. 
 Affection is in thought, as sound is in 
 8))eech, 372. Affection is not per- 
 ceived excepting by a certain pleasure 
 in thinking, speaking, and acting, 
 364. Affection, thought, and action, 
 are in a series of discrete degrees, 214. 
 The affections which are of love ap- 
 
 pear in an effigy in the face, and the 
 thoughts which are of wisdom appear 
 in a certain light in the eyes, 365. 
 The affections are substances and 
 forms, not abstracted from real and 
 actual substance or form, 42, 224 ; they 
 do not exist outside subjects, but 
 they are states of suljjects, 209, 224, 
 291. All the operations of the love 
 or will intrinsic to the understanding, 
 are referrible not to the affections of 
 truth, but to the affections of good, 
 ■ 404. The affections of the love cor- 
 respond to the blood, 423. See 
 ThoiLijJtt. 
 
 AiK is the ultimate of the three 
 atmospheres, 176. Its pressure and 
 action on the body, 176. 
 
 Anatomy. Confirmations drawn 
 from the anatomy of the brain, 366 ; 
 of the heart, 399 ; of the embiyo, 401. 
 Conjunction of the heart with the 
 lungs, 403, 408 ; structure of the 
 lungs, 405, 412 ; respiration of the 
 lungs, 408 ; operations of the heart, 
 410 ; arteries, veins, and air vessels, 
 412 ; purification and nourishment of 
 the blood, 420. See also 365, 373. 
 
 Angel. Love and wisdom make an 
 angel, and these two are the Lord's ; 
 angels are angels from the Lord, and 
 not from their proprium, 114. Angels, 
 equally with men, have an internal 
 and an external, 87. They bi-eathe, 
 speak, and hear in the spiritual world, 
 equally witli men in the natural 
 world, 176. They have all things in 
 general and in particular that men 
 have on earth, 135. They appear in 
 the place where their thought is, 285. 
 All that appeal's around them is pro- 
 duced and created fremi them, 322. 
 The angel of heaven and the man of 
 the church act as one by correspon- 
 dence, 118. When angels speak with 
 man it is in some natural language, 
 which is the man's mother tongue,
 
 256 
 
 INDEX. 
 
 257. The joy of the wisdom of angels 
 is to communicate to others what 
 they know, 432. 
 
 Angelic Character or Axgelhood, 
 the, consists in the reception of love 
 and wisdom in an even ratio, 102. 
 The very angelhood of heaven is the 
 Divine Love and the Divine Wisdom, 
 114. 
 
 Anijial Kingdom. Forms of the 
 uses of this kingdom, 316. Relation 
 to man in all things of the animal 
 kingdom, in general and in particular, 
 61. 
 
 Animalcules, noxious, their origin, 
 341, 342, 343. 
 
 Animals, whence they draw their 
 origin, and how they are produced, 
 340, 346, 351. There are in them 
 degrees of both kinds, 225. Stupen- 
 dous things in their instinct, 60, 61. 
 The knowledge possessed by animals 
 implanted in them, 134. Waves of 
 efHuvia continually flow forth from 
 animals, 293. The animals which ap- 
 pear in the spiritual world are mere 
 corx-espondences, 339. 
 
 Antipodes, comparison with, 275. 
 
 Aorta, the, 405, 412, 413, 415. 
 
 Appearances are the first things 
 out of which the human mind forms 
 its understanding, and cannot be 
 shaken off except by the investigation 
 of cause, 40. So long as appearances 
 remain appearances, they are apparent 
 truths ; but when they are confirmed, 
 they become falsities and fallacies, 1 OS. 
 To speak from appeai-ance, 349. See 
 also 7, 10, 73, lO'J, 110, 113, 125, 363. 
 
 Appetites are derivations from the 
 love or from the will, 363. 
 
 Arcana concerning the Lord, 221. 
 223 ; the Word, 221 ; the natural 
 mind in man, 257 ; the sun of the spi- 
 ritual world, 294. 
 
 Arms, in the Word, signify power, 
 220. The right arm has reference to 
 the good of truth, and the left arm to 
 the truth of good, 384, 409. 
 
 Arteries. Pulsation of the arte- 
 ries with spirits, and with angels, 391. 
 Bronchial arteries, 405, 407, 413. Pul- 
 inonai'y arteries, 405, 407, 412, 413, 
 420. The arteries correspond to the 
 affections, and in the lungs to the 
 affections of truth, 412, 420. 
 
 A.scension, threefold, of degrees 
 of altitude, 235. There are six de- 
 grees of ascent, — namely, three in the 
 natural, and three in the spiritual 
 world, "(iO, 67. 
 
 Asiiuii or Assyria, in the Word, 
 
 signifies the Church as to intelligence, 
 325. 
 
 Atheists. Those who become athe- 
 ists, 349. Their position in the spirit- 
 ual world, 357. 
 
 Atmospheres, the, are the recep- 
 tacles and continents of heat and 
 light, 183, 191, 296, 299. There are 
 atmospheres in the spiritual world, 
 and in the natural M^orld ; they are 
 similar, but the former are spiritual, 
 and the latter natural, 173, 178. 
 Eoth are discrete substances, or least 
 forms, 174. DifFei'ence between spirit- 
 ual and natural atmospheres, 175. 
 The atmospheres in both worlds, in 
 their ultimates, cease into substances 
 and matters of the nature of those in the 
 earth, 302-304, Respiration, speecli, 
 and hearing, are effected through tlie 
 ultimate atmosphere which is called 
 air ; sight is not possible except 
 through an atmosphere purer than 
 air ; thought and affection are not 
 possible except by means of still purer 
 atmospheres, 176. All things belong- 
 ing to the bodies of spirits and angels 
 are held together in connection, exter- 
 luxl things by an aerial atmosphere, and 
 internal things by etherial atmos- 
 pheres, 152, 176. Atmospheres are 
 active forces, 178. There are in them 
 degrees of both kinds, 225. See also 
 147, 158, 184, 800, 310. 
 
 Auricles, the, 403, 408. 
 
 Autumn, in the Word, signifies the 
 decline of the Church, 73. 
 
 AzYGOS, vena, 405. 
 
 Bark. How vegetation is brought 
 about through outer and inner bark, 
 the ultimate of the stem, 314. 
 
 Basilisks. Whence their origin, 
 341. 
 
 Bats. Whence their origin, 339. 
 
 Beasts. Why they cannot speak, 
 255. The sensual man differs from 
 the beast only in this that he can fill 
 his memory M'ith scientifics, and think 
 and speak from them, 255. See also 
 345. 
 
 Beauty, the, of angels is the foi'in 
 of their love, 358, 411. 
 
 Bees. Their -wonderful doings, 355, 
 356. 
 
 Believe, to, what is not understood 
 is not faith, 427. To believe blindly 
 the theological things which councils 
 and certain leaders of the Cjhurch have 
 decreed, is to remove from the view 
 of man all things of religion, all spirit- 
 ual things, 374.
 
 IXDEX. 
 
 257 
 
 Betrothals of love, or of the ^vill, 
 with wisdom or the imderstantliiig, 
 402. 
 
 Bird representing the affection of an 
 angel outside of him, 344. Tlie spiri- 
 tual is like a bird of paradise, 374. 
 Knowledge implanted in birds, 134. 
 
 Birds. Wonderful things exhibited 
 by the birds of the air, 353. 
 
 BiKTH. The state of man before 
 birth is like the state of the seed iu 
 the eai'th, while it takes root ; the 
 state after birth until the time of 
 prolilication is like the growth of a 
 tree until it arrives at the state of 
 fruit-bearing, 31G. 
 
 Blood, 370, 380, 401, 400. The 
 blood corresponds to the affections of 
 the love, 423. The Ijlood in the lungs 
 purifies and nourishes itself corres- 
 pondently to the atiections of the 
 mind, 420. What the spirit of a man 
 loves, his blood, according to corres- 
 pondence, craves and attracts by 
 respiration, 420. Blood, in the ^Vord, 
 is called the soul, the I'eason why, 379. 
 Arterial blood, 420. 
 
 Body, the, of man, is the external 
 of the mind which feels and acts, 369. 
 All things of the body are principiates, 
 tliat is, woven by fibres out of the 
 principles, which are receptacles of 
 love and wisdom, 369. All things of 
 the body are referrible to the heart 
 and the lungs, 372. The life of the 
 body depends on the correspondence 
 of its pulse and respiration with the 
 pulse and respiration of the spirit, 390. 
 The l^ody is a form corresponding to 
 the will and the understanding, 136. 
 Formation of the body in the womb, 
 400. The bodies of men cannot exist 
 or subsist unless they are under both 
 suns, 142. The substances which con- 
 stitute the cutaneous covering of the 
 spiritual body, 257, 388. 
 
 Bones. How they originate, 304. 
 
 Braix. Its organization, 366, 373, 
 432. Injury of the brain, 365. Tlie 
 two brains are continued from the 
 head into the spine, 366. The life of 
 man is in the brains in principles, and 
 in the bodj^ in principiates, 365. In 
 the brain there are innumerable sub- 
 stances and forms, in which resides 
 every interior sense Avhich has relation 
 to the will and the understanding, 
 42 ; the lesser brain, the cerebellum, 
 is especially for the will, and the 
 lai'ger brain, tlie cerebrum, especially 
 for the understanding, 384. Nee also 
 367, 370, 409, 432. 
 
 Bke.vdtii, in the Word, signifies 
 the truth of a thing, 71. 
 
 Bre.ast, the, the dwelling-place of 
 the heart and lungs, 402, 403. 
 
 Ere.\th. Man believes that the 
 soul or spirit is of the same nature as 
 the breath of the lungs, — the reason 
 why, 3S3. The Lord is called the 
 Breath of Life, 383. 
 
 Bronchia, ramifications of the, in 
 the lungs, correspondence of, 405, 
 413, 415. 
 
 Butterflies. Metamorphosis of 
 caterpillars into butterflies, 354. 
 
 Canaan. The state of tliat land 
 representative of that of the children 
 of Israel, 345. 
 
 Cardiac; Kingdom of the Heavens, 
 the, is that where love reigns, 381. 
 There are those who are in love to the 
 Lord, 427. See also 391, 392. 
 
 Cartilages, \^'llence they arise, 
 304. 
 
 Caterpillars. Their change into 
 butterflies, 354. 
 
 Cai'SE. a cause alone is not pos- 
 sible without an end from which it is, 
 and \A ithout an effect in which it is, 
 167. The principal cause is not per- 
 ceived otherwise in the instriiinental 
 cause than as one with it, 4. Nothing 
 of cause in its truth can come to be 
 known without a knowledge of both 
 kinds of degrees, 188. All caiises are 
 in the spiritual world, 119. In causes 
 there is nothing essential except the 
 end, 197. Causes produce effects not 
 by continuity, but by discreteness, 
 185. Causes bring effects to light, 
 119. Knowing effects from causes is 
 being wise ; but seeking out causes 
 from effects is not being wise; 119. 
 Causes may rationally indeed be seen, 
 but not clearly, excepting through 
 effects, 375. See End and Effect. 
 
 Cellular Sub.stance in the lungs, 
 of what it consists, 413. 
 
 Changes of state are not possible 
 apart from a substantial fonn which 
 is their subject ; just as sight is not 
 possible without an ej'e, 273. 
 
 Charity is all the work of his call- 
 ing which a man docs from the Lord, 
 252. It pertains to the affection, 214. 
 Charity and faith are the essentials of 
 the Church, 253. They are substance 
 and form, and not abstractions ; they 
 do not exist outside subjects wliich 
 are substances, but are states of sub- 
 jects, 209. Charity, faith, and good 
 works are in a series of discrete 
 
 H
 
 258 
 
 INDEX. 
 
 degrees, 214. Charity, with the 
 angels, is acting sincerely, uprightly, 
 ji;stly and faithfully in the work pro- 
 per to the calling of each, 431. 
 
 Church. Difference between the 
 churches before tlie Advent of the 
 Lord, and the cliurches after His 
 Advent, 2,33. By a man of the church 
 is understood a man in whom the 
 church is, 118. In tlie Word, times of 
 the day, and seasons of the year, 
 signify states of the Church, 73. 
 
 CiNERiTious substances in the brain, 
 what are they, 316. 
 
 ClKCUMGYRATION folloWS the fluX of 
 
 the interiors which are the thingsof the 
 mind, 270. Circumgyration from riglit 
 to left, and from left to right, 270. 
 
 Civil. All those things which are 
 called civil, are sulistances and not 
 abstract things ; they do not exist 
 outside subjects which are substances, 
 but ai'e states of subjects, 209. 
 
 Clouds. By clouds, in the Word, 
 ate meant spiritual clouds, vi-hich are 
 thoughts, 147. In the spiritual world, 
 thoughts from truths appear as shining 
 white clouds, and thoughts from 
 falsities as black clouds, 147. 
 
 Colours. There are all kinds of 
 colours in the spiritual world, 380. 
 The red and white colours are the 
 fundamentals of these, and the rest 
 derive their varieties from them, and 
 also from their opposites whicli are 
 tiery-duskiness and black, 380. See 
 also 348. 
 
 Communication between the three 
 heavens is made only through corres- 
 pondences, 202. In like manner com- 
 munication between the natural and 
 spiritual man, 90, 252. Communica- 
 tion by correspondences is not sensibly 
 felt, 238. It is not perceived in the 
 understanding except by this, that 
 truths are seen in light ; and in the 
 will, by this, that uses are performed 
 out of affection, 202. 
 
 CoMi'OSiTES. All composites con- 
 sist of degrees of altitude, that is of 
 discrete degrees, 184, 190. 
 
 Conception of a man from his fatlier 
 is not a conception of life, 6. 
 
 Conclusion is a derivation commoii 
 to lioth love and wisdom, 363. 
 
 Confirm, to. The natural man is 
 able to confirm whatever lie will, 267. 
 Kvils and falsities of every kind can 
 be conlii'med, 2()7. W'lien they are 
 confirmed with man they are perman- 
 ent, and come to be of his love and 
 life, 268. 
 
 Confirmations in favour of the 
 Divine by the wonderful things in 
 nature, 351-356. Every one should 
 beware of confirmations for nature, 
 357- Confirmations of evil and false 
 are doors closed to heaven, 268. 
 
 Conjunction. In order that there 
 may be conjunction there must be 
 reciprocity, 48, 1 15, 410. Conjunction 
 of the Lord with the angel, 115. Of 
 the spirit with the body, 390. Of the 
 will and understanding ; of charity 
 and faith ; of love and wisdom, 371- 
 431. The conjunction of love and 
 wisdom may be seen effigied in the 
 conjunction of the lungs and the heart, 
 415. Their conjunction by corres- 
 pondence is of such a natui'e that the 
 one thing does as the other does, 
 405. 
 
 Connection between primes and 
 idtimates, whence it proceeds, 226. 
 
 Consent is a derivation common to 
 both love and wisdom, 363. 
 
 Contiguity. It is by contiguity 
 and not by continuity, that there is 
 conjunction with the Lord, 56. 
 
 Continuity. Influx cannot take 
 place by continuity, but by corres- 
 pondence, 88. The Divine is not in 
 space, it is not continuous, as the 
 inmost of nature is, 285. 
 
 Contraction, the, of the spiritual 
 degree, is like the twisting back of a 
 spire against its former fluxion, 254. 
 
 Corporeal. Corporeal men ; cor- 
 poreal spirits ; what they are, 424. 
 
 Correspondence. There is corres- 
 pondence of spiritual things with 
 natural, and thi'ough this a conjunc- 
 tion between these two orders, 374. 
 There is nothing in the universe which 
 lias not correspondence with something 
 of man, not only with his aff'eetions and 
 their thoughts, but also with the organs 
 and viscera of his body ; not M'ith 
 these as substances, but with them 
 as uses, 324. Things which con esjiond 
 act siniilai'ly, with the distinction 
 t'.iat the one is natural and the other 
 spiritual, 399. The principal corres- 
 pondences of natural things with 
 spiritual, 377. 
 
 Cortical substance of the brain, 
 what, 366, 373. 
 
 Covering. Every discrete degree 
 is distinct from the others through 
 coverings of its own, and all the 
 degrees together are distinct by 
 means of a general covering, which 
 communicates with the interiors and 
 inmosts, 194. Cutaneous covering of
 
 NDEX. 
 
 2o9 
 
 the spiritual body, what composes it, 
 237, 088. 
 
 Coverings. How vegetations are 
 brought about through the coatings, 
 314. 
 
 Create, to. All has been created 
 finally for the sajce of man, 170. In 
 every created thing there ai-e tlii'ee 
 things, end, cause, and effect, 154. 
 To be created into the image and 
 likeness of God, is to be created into 
 the form of love of wisdom, 287, 358. 
 
 Creation' of man, 358. 
 
 Ckeation of the Univekse, 52-60, 
 151-156, 163-172. It has not been 
 accomplished from space to space, or 
 from time to time, 156. It is brought 
 within conception if sjiace and time 
 are removed from the thouglit, 155. 
 The end of creation is that all things 
 may return to the Creator, and that 
 there may be conjunction, 167-172. 
 The end of the creation of the universe 
 is the existence of the angelic heaven 
 from the human race, 329. In all 
 forms of uses there is a certain image of 
 creation, 313-310. 
 
 Crocodiles. \Yhence they origi- 
 nated, 339, 341. 
 
 Days, in the "Word, signify states, 
 73. 
 
 Dead. Everythingwhich derivesits 
 oi-igin from the sun of the natural 
 world is dead, 157. What is dead 
 does nothing whatever of itself, but 
 is acted upon, 157. He is said to be 
 dead whose mind is a hell, 276. 
 
 Death of the body, when it takes 
 place, 390. What man becomes when 
 he dies, 90. 
 
 Decrease of spiritual heat and light 
 is effected by degrees, 94, 186. In 
 heaven, and in each society of heaven, 
 light decreases from the middle to 
 the boundaries, 253. 
 
 Degrees. Degrees are twofold, 
 degrees of altitude or discrete degrees, 
 and degrees of latitvule or continuous 
 degrees, 184-188. Decrements or 
 decreasings from grosser to finer, or 
 rather increments and increasings 
 from finer to grosser, are called con- 
 tinuous degrees. Discrete degrees are 
 entirely different, being as end, cause, 
 and effect, 184. 8ee also 65-68. 
 
 Delights of the life of man are 
 fi'om the affection of his love, and 
 pleasantnesses from the thought 
 thence, 33, 316, 303. 
 
 Desires are derivations of love, 
 363. 
 
 Determination to action, is a 
 derivation connnon to both love and 
 wisdom, 363. 
 
 Devil. The love of ruling from 
 the love of self, is called the devil, 
 and the affections of the false with 
 the thoughts arising out of that love, 
 are his crew, 273, 424. See Satoii. 
 
 DiAPHitAGM. Its relation to the 
 lungs, 384, 402, 403, 408. 
 
 Diastole. See Systole. 
 
 Discreteness. Acting by discrete- 
 ness is acting by correspondences, 219. 
 
 Distance. Exterior thought w liich 
 acts as one with the sight of the eyes, 
 makes distance, 130. Distances in 
 tlie spiritual world are appearances, 
 108-112, 113, 124; they are appear- 
 ances according to spiritual affinities 
 which are of love and wisdom, that is, 
 of good and truth, 7, 10. Distance 
 arises only from the judgment con- 
 cluding about space from intermediate 
 things, 41. 
 
 Distinction between various things, 
 185 ; between heat and light in the 
 spiritiuvl world, and heat and light in 
 the natural world, 89 ; between angels 
 and men, 112; between, in it ye// and 
 from itself, 76 ; between spiritual and 
 natural atmospheres, 175 ; in the three 
 heavens, 202 ; between the life of a 
 natural man and the life of a beast, 
 255; between natural and spiritual, 
 294, 295 ; lefcMeen the thouglits of 
 angels and those of men, 294, 295 ; 
 between celestial and spiritual love, 
 427 ; between spiritual and natural 
 language, 70, 295. 
 
 Distinctly One. Esse and J^xis- 
 tere in God Man are distinctly One, 
 14-16, 34 ; likewise Infinite Things in 
 God Man 17-22 ; so also End, Cause, 
 and Effect, 169 ; wherefore it is said 
 they are distinctly one, 14. 
 
 Diversity in created things comes 
 from the fact that there are infinite 
 things in Gnd Man, and hence in- 
 definite things in the spiritual Sun, 
 155. 
 
 Divine, the, is One and Indivisible, 
 4. It fills all the spaces of the uni- 
 verse, apart from space, 69-72. It is 
 in all time ajwrt from time, 73-76. It 
 is the same in the greatest things and 
 in the least things, 77-82. It is in all 
 things of the created universe, in 
 general and in pai'ticular, 59, 60. It 
 is not in one subject differently from 
 what it is in another, but one created 
 subject is different from another, 54. 
 It is not various and mutable, and
 
 260 
 
 INDEX. 
 
 hence is everywhere and always the 
 same, 77, See God. 
 
 Divine Body. By the Divine body 
 of God Man is meant tlie Divine 
 Existere, 14. 
 
 Divine Esse and Existeke. Love 
 and Wisdom taken together are the 
 Divine Esse, but taken distinctly Love 
 is called the Divine Esse, and Wisdom 
 the Divine Existere, 34. 
 
 DmNE Essence, the, which is the 
 creating power, is Divine Love and 
 Divine Wisdom, 33. It is one, 35. 
 
 Divine Human, the, 11, 12, 233. 
 The Divine Hnman in the trinity is 
 named the Son, 146. 
 
 Divine Life, the, is tlie Divine 
 Essence. It is one, 35. 
 
 Divine Love and Divine Wis- 
 dom. See Contents, Parts 1 and 2. 
 
 Divine Proceeding. The proceed- 
 ing Divine in the trinity is named the 
 Holy Spirit, 146. What the pro- 
 ceeding Divme or the Holy Spirit, is, 
 146-150. 
 
 Divine Soul. By the Divine Soul 
 of God Man is meant the Divine Esse, 
 14. 
 
 Divine Truth. The Lord made 
 Himself Divine Truth in ultimates by 
 fulfilling all things of the Word con- 
 cerning Himself in Moses and the 
 Prophets, 221. 
 
 DiviNUM A QUO — the Divine, the 
 source of all — in the trinity is named 
 the Father, 146. 
 
 Dust, damned, what it is, 341. 
 
 Dwellings of the Lord, 170; of 
 angels and spirits, 92. 
 
 Ear. The appearance is that the 
 ear hears, but the iintlerstanding 
 hears through the ear, 363. By 
 feeling man does not know anything 
 of the innumerable things which are 
 in the ears, 22. The more the ear is 
 looked into, the more do wonders 
 meet the eye, and they are more 
 perfect interiorly according to discrete 
 degrees, 201. The riglit ear has 
 relation to the good of truth, and the 
 left to the truth of good, 127, 384, 
 409. The ears of God Man, 18. 
 
 Earth, the, in the spiritual world 
 does not revolve and rotate, 101. 
 
 Earths, the, are the passive forces, 
 fi'oin which all etl'ects exist, 178. In 
 the earths there is an effort to produce 
 uses in forms, or forms of uses, 310- 
 312. Tlie first production from these 
 earths, wlien they were still fresh, 
 was the production of seeds, 312. 
 
 Origin of the earths, 302 306. In the 
 spiritual world, there are earths, but 
 they aie spiritual, 173-178. 
 
 East, the, in the spiritual world is 
 where the Lord appears as a Sun, and 
 the remaining quarters result accord- 
 ingly, 119-123. In every turning of 
 their bodies, the angels have the east 
 before their faces, 105. In the Word 
 the east in the supreme sense, signifies 
 tiie Lord, and in a respective sense, 
 love towarils Him, 121, 122. In the 
 spiritual world those who are in a 
 higher degree of love dwell in the 
 east, 121. 
 
 Eden, the gai'den of, describes man 
 in regard to wisdom and intelligence, 
 325, 422. 
 
 Effect. There is no effect alone 
 possible, that is an effect without a 
 cause and its end, 167. The efi'ect is 
 the complex, continent and basis of the 
 causes and ends, 212. Every effect is 
 a fulness of causes, 217. Effects teach 
 nothing but effects, and when they 
 alone are examined, they do not bring 
 to light any cause, 119. Effects can 
 only appear as it were in dark night, 
 unless the causes of the efiects are 
 seen at the same time, 107. Knowing 
 efiects from causes is being wise, seek- 
 ing out causes from effects is not being 
 wise, 119. To see from effects alone, 
 is to see from fallacies, 187. All 
 effects which are called ultimate ends, 
 become anew first ends in a continuous 
 series, 172. See also 168, 256, 257. 
 
 Effluvia. A wave of effluvia is 
 continually flowing forth out of every 
 object in nature, 293. Effects which 
 these effluvia have on the blood, 
 420. 
 
 Effort does nothmg of itself, but 
 acts by forces corresponding to itself, 
 and through these produces visible 
 motion. It is the all in forces, and 
 through forces is the all in motion, 
 218. In earths there is an effort to 
 produce uses in forms, 310-312. In 
 every spiritual thing there lies an 
 etlort to clothe itself with a body, 343. 
 Love or will presses continually into 
 the human form, 400. Living effort 
 in man is his will united to his under- 
 standing, 219. See Force and Mo- 
 tion. 
 
 E(!GS. Propagation through seeds 
 in the egg, 342, 347, 351. 
 
 Elevation of man into the heat 
 and light of heaven, 138, 256, 258, 
 422. 
 
 Embryo, state of the, or of the
 
 IXDEX. 
 
 2G1 
 
 child in the womb, 399, 4(»1, 402, 407, 
 410, 482. 
 
 En'd. An end alone without a 
 cause and an effect is impossible, 167. 
 The end produces the cause, and 
 through the cause the effect, 189, 241. 
 The end is the all in the cause, and 
 also the all in the effect, 1(38, 197. 
 There is a first end, a middle end, and 
 an ultimate end, or end, cause and 
 effect, 1G7, 197. Ultimate ends be- 
 come anew first ends in continuous 
 series, 172. The end of creation is, 
 that all things may retitrn to their 
 Creator, and that there may be con- 
 junction, 107-172, 329, 330. Uses 
 have been the ends of the whole 
 creation, 314. The end qualifies the 
 means, 261. 
 
 Enlightenment, see lUtistration. 
 
 Entity. Imaginary entities, 43, 210. 
 
 Epiglottis, 382. 
 
 EquilibiiiUxM, the, of all things is 
 from action and reaction, 68, 263. 
 Everything must be in equilibrium, 
 68. Ecpiilibrium is lost when actions 
 overcomes reaction, and vice versa, 
 263. 
 
 Esse, is substance, and Existere is 
 the form of that substance, 43. Au 
 Esse is not an Esse unless it exists, 
 15. 
 
 Essence. The essence of all love 
 consists in conjunction, 47. The 
 essence of spiritual love lies in doing 
 good to others, not for the sake of 
 self, but for the sake of others, 335. 
 
 Etehnity. What is eternity for 
 the angels, 76. The eternity of every 
 Divine work arises from the union 
 therein of love and wisdom, 36. 
 
 Ether, 176, 183, 223, 374. See 
 AtnwipJicre. 
 
 Evil, the origin of, is from the abuse 
 of man's rationality and liberty, 264- 
 270. Evils and falsities confirmed 
 with man are permanent and come to 
 be things of his love and life, 268. 
 All evils and their falsities, both the 
 ingenerate and the superinduced, re- 
 side in the natuial mind, 270. Evils 
 and falsities are in all opposition 
 against goods and truths, 271. See 
 HerediUvrij. 
 
 Exhalations, action which they 
 produce in the blood, 420. 
 
 Exinanition, state of, of the Lord, 
 234. 
 
 Existere is where Esse is, the one 
 is not possible apart from the other, 
 14. That which exists from an Esse 
 makes one with the Esse, 15. 
 
 Exteriors, the, of the mind act as 
 one with the exteriors of the body, 136. 
 
 Externals, all the, of the angels 
 are correspondences of internals, but 
 spiritual and not natural correspon- 
 dences, 87. 
 
 Eye. It is of appearance that the 
 eye sees ; but the understanding sees 
 through the eye, 363. See Eyes. 
 
 Eyes. By feeling man does not 
 know anything of the innumerable 
 things in his eyes, 22. The more the 
 eyes are looked into the more do 
 wonders meet the eye, and they are 
 more perfect interiorly according to 
 discrete degrees, 201. The eyes of 
 man and the eyes of angels are so 
 formed on either hand as to receive 
 adequately their own light, 91. The 
 right eye relates to the good of truth, 
 and the left to the truth of good, 384, 
 409, 127. The eyes of God Man, 18. 
 See Eye. 
 
 Faces. Their infinite variety, 318. 
 Faces of the angels turned constantly 
 towards the rising of the smi, 129. 
 The face of God Man, 18. 
 
 Faculties. Man has two faculties 
 of life, from which he has will and 
 understanding, 30. Rationality and 
 liberty are two faculties from the 
 Lord w'ith man, which distinguish 
 him from the beasts, 240, 204. Use 
 and abuse of these two faculties, 267. 
 These faculties are never taken away, 
 a bad man enjoys them as well as a 
 good man, 162, 240, 247, 266, 425. 
 
 Faith, in its essence, is truth, 253, 
 429. Faith is of thought, 214. See 
 Charity. 
 
 Fallacies, the, which prevail with 
 the evil and with the simple arise 
 from appearances confirmed. 
 
 False. See Eril. 
 
 Feet. The right foot relates to the 
 good of truth, and the left to the 
 truth of good, 384, 409, 127. The 
 feet of God Man, 18. 
 
 Fibres. Where the origin of the 
 fibres is, thei'e is the origin of life, 
 365. Action of fibres, 366. See also 
 207, 254, 367, 369, 370, 400, 410. 
 Motor fibres, 190, 192, 207, 215, 254, 
 277. Nervous fibres, 190, 192. 
 
 Fibrils. Their multituile com- 
 pared to the multitude of rays going 
 forth from the stars, 366. 
 
 Fibrillary substance of the brain, 
 its action, 366. 
 
 Finite, the, cannot exist excepting 
 from the Infinite, 44.
 
 2iJ2 
 
 INDEX. 
 
 Fire is detid, and tlie solar fire is 
 death itself, 89. The difference be- 
 tween spiritual fire, which is Divine 
 Love, and natural fire, is like the 
 difference between living and dead, 
 93. Fire corresponds to love, 87. 
 How the fire of the vSpiritual Sun be- 
 comes heat adequa.te to the love of 
 angels in heaven, and in like manner, 
 the fire of the natural sun becomes 
 heat accommodated to men, 174. 
 Fire, in tlie Word, signifies love, 87 ; 
 also the Lord, as to Divine Love, 98. 
 
 Flies. Whence they derive their 
 origin, 338, 389. 
 
 Flow in, to. All which flows in 
 through the sj^iritual mind is from 
 heaven, and all wliich inflows into 
 the natural mind is from the world, 
 201. All flov.ing in is perceived and 
 felt according to tlie recipient forms 
 and their states, 275. 
 
 Floweks. The more they are 
 looked into the more do wonders meet 
 the eye, and they are more perfect in- 
 tei'iorly according to discrete degrees, 
 20L A wave of effluvia constantly 
 flows forth out of flowers, 293. 
 
 Foolish. In the Word, he who 
 does not do works is called foolish, 
 220. 
 
 Folkes, the President, 344. 
 
 Follicular substance, its t-wo 
 states of expansion and contraction, 
 413. 
 
 Force is eftbrt excited; it is pro- 
 duced by effort, and produces motion, 
 218. Living forces in man are the 
 things which interiorly constitute his 
 i)ody, 219. It is contrary to order for 
 a dead force to act on a living force, 
 IGfi. Perfection of forces, 200. Active, 
 intermediate, and passive forces, 178. 
 See 311, 340, 344, 392. 
 
 F'oREiiEAD. Its state when man 
 exerts the mind and thinks, 3(i5. 
 
 Form in itself is Divine Wisdom, 
 44-4(5. The human form is no other 
 tiling than the form of all the affec- 
 tions of love, 411. Concerning the 
 substantial form of the natural mind, 
 273. The initial form or initiament 
 of man, 432. Material form of man, 
 388. Form of the will, 410. Forms 
 of vegetal)Ies and animals, what Y>vo- 
 duces them, 340. Wiience arise 
 forms, as i-egards their woofs and 
 tissues, 370. All spiritual form is 
 similar to itself in the greatest and 
 least things, 273, 275. Wliat causes 
 forms in the natural world to be flxed 
 and constant, 340. Forms are the 
 
 continents of uses, 40. Forms of uses, 
 307-318. The form is various accord- 
 ing to the excellence of the use, SO. 
 There is no substance without form, 
 209, 223, 229. Substance and form, 
 41. 
 
 Formation of the things of the body 
 in the womb, 400. 
 
 Forms of the members, organs, and 
 viscera in man, 370. 
 
 Foxes. Whence their origin, 339. 
 
 Frogs. Whence their origin, 339, 
 345. 
 
 Fruits. The more they are looked 
 into, the more do wonders meet the 
 eye, and they are more perfect in- 
 teriorly according to discrete degrees, 
 201. A wave of effluvia emanates 
 unceasingly from fruits, 293. 
 
 Fulness, to be in, what it is, 217, 
 221. 
 
 Glandular substance of the brain, 
 in what it consists, 366. 
 
 Globe, the terraqueous, is as a 
 basis and firmament of creation, 106, 
 165. 
 
 (Glorification, state of, of the 
 Lord, 234. 
 
 Glory, a, surrounds each love like 
 the splendour of Are, 266. The Lord 
 is to be adored, worshipped, and 
 glorified not for his own glory, but 
 for the sake of man, 335. 
 
 God is Very Love, because He is 
 Very Life. 4-0. He is not in space, 
 7-10, 21. He is very Man, 11-13, 16, 
 97. Existing nf)t from Himself, but in 
 Himself, 10. All things in the created 
 universe viewed from uses, resemble 
 man m an image, and this testifies 
 that God is Man, 319-320. God from 
 His own essence is called Jehovah, 
 100. God alone is Substance in itself, 
 and thence very Esse, 283. In God 
 we live, move, and are, 301. See 
 Jeliocah and The Lord. See also the 
 ConlentK, Part 1. 
 
 Good. All that proceeds from love 
 is called good, 31. All good is of 
 love, 84, 402, 406 ; or of spiritual heat, 
 253. All good is from the Lord, and 
 notliing of good is from man, 394. 
 Ail goods M'liich exist in act are 
 called uses, 330. All the power of 
 good is through truth, 406. Good acts 
 in truth and thus through truth, 406. 
 
 Grandfaiiihiss and Gkeat-Ghand- 
 FATiiERs. Hereditary evils are suc- 
 cessively derived from fathers, thus 
 from grandfathers, and great-grand- 
 fathers, 269.
 
 INDEX. 
 
 2G3 
 
 Gi;atuitous Gifts. In the heavens 
 all the necessaries of life are given 
 gratuitously, 334. 
 
 (^^KEATEST, in the, and in the least 
 things, the Divine is the same, 77-82. 
 The greatest things in which there 
 are degrees of both kinds, 225. 
 
 Habitations of the Lord, 170; -with 
 man, 395. 
 
 Habitations of angels and spirits 
 are according to their i-eception of 
 love and wisdom, 121. An angel, 
 differently fi-om a man in the world, 
 knov.'s his house and his habit;ition 
 wherever he may go, 134. 
 
 Hands. In the Woi'd, hands signify 
 power, and the right hand superior 
 power, 220 ; the right hand relates to 
 the good of truth, and tlie left to the 
 trutii of good, 384, 40'J, 127. The 
 work of the hands of Jehovah means 
 tlie work of the Divine Love and the 
 Divine Wisdom, 59. 
 
 Head. The head rules the body at 
 its beck and nod, for the will and ui»- 
 derstanding reside in the head, 25. 
 Those in hell appear head downwards 
 and feet upwards, 275. Several heads 
 on one body, 24. 
 
 Hearing is predicated of attention 
 and of listening, which are acts of the 
 understanding, 363. Heai'ing is 
 effected tlirough the ultimate atmos- 
 phere wliich is called air, 176. Hear- 
 ing is in the ear, and not in the place 
 where the sound beghis, and is an 
 affection of the substance and fomn of 
 the ear, 41. Hearing does not go out 
 from the ear to catch the sound, but 
 the sound enters the ear and affects 
 it, 41. Hearing is not any volatile 
 thing effluent from it.s organ, but it is 
 tlie organ regarded in its siibstance 
 and form, 41. The sense of hearing 
 communicates immediately through 
 fibres with the brains, and draws its 
 sensitive and active life therefrom, 
 365. See S^nse. 
 
 Heart. The heart and tl»e lungs 
 are the two fountains of the motion 
 of life, 291. As long as the heart is 
 moved so long love with its vital heat 
 remains and conserves life, 390. The 
 more the heart is looked into the 
 more do wonders meet the eye, and 
 it is more perfect interiorly according 
 to discrete degrees, 201. The heart 
 corresponds to the will, 378 ; and also 
 to love or good, 402. The heart of 
 God Man, 18. Heart, in the Word, 
 signifies the love of the will. 383. 
 
 Heat, the, which proceeds from the 
 spiritual Sun in its essence is love, 5, 
 32, 363. The first proceeding of love 
 is heat, 95. In the spiritual world 
 there is continual lieat, 161. The heat 
 of the spiritual v.orld in itself is living, 
 but the heat of the natural world in itself 
 is dead, 89. The heat of the natural 
 world can be vivified by the infiux of 
 the heat of heaven, 88. Heat does 
 not exist in love itself, but from love 
 in the will, and thence in the bodj', 
 95. Spiritual heat is the good of 
 charity, 83, 84. It is procured in no 
 other v.'ay than by slumning evils as 
 sins, 246. Vital heat, whence its 
 origin, 379. Heat corresponds to love, 
 32. See also the Contents, Part 2. 
 
 Heaven. Tlie universal heaven, 
 and all things therein look to one 
 God, 2.J, 26. The universal heaven in 
 the complex is as one man, 288, 381. 
 Heaven is distinguished into regions 
 and provinces according to the mem- 
 bers, viscera, and organs of man, 288. 
 There are three heavens aiTanged 
 according to the discrete degrees, 2o2, 
 275. The heavens are distinguished 
 into two kingdoms, the celestial and 
 the spiritual, 381. 
 
 Height, in the Word signifies the 
 degrees of good and truth, 71. The 
 sun in the spiritual world appears in 
 a middle altitude, the reason why, 105. 
 
 Hell. There are three hells, and 
 the}' are distinct according to thres 
 degrees of altitude or profundity, and 
 opposed to the three heavens, 275. The 
 hells are not distant from men, but 
 are around them, yea, are in those 
 who are evil, .343. See also, .339, 341. 
 
 Hemispheres of the Brain, why 
 there are two, 384, 409. The right 
 hemisphere is the receptacle of love, 
 the left of wisdom, 432. The right 
 has relation to the good of truth, the 
 left to the truth of good, 384, 409, 127. 
 
 Herbs, poisonous, etc. W^hence 
 their origin, 338, 339, 341. 
 
 Hereditary ]*^vils are successively 
 derived from fathers, grandfathers, 
 and great grandfathers, and carrietl 
 into their posterity, 269. Hereditary 
 degeneracy, 432. The hereditary fall 
 is not removed in man, unless the 
 higher degrees of his spirit are opened, 
 which are the receptacles of love and 
 wisdom from the Lord, 432. 
 
 Here.sy, an alx)miuable, 130. Each 
 heresy is confirmed by its adherents, 
 267. 
 
 Higher, in the Wv^'d, signifies
 
 2G4 
 
 INDEX. 
 
 interior, 2(J6. It is according to order 
 that higher or superior things act ou 
 lower or interior tilings, and not con- 
 verselj', 305. 
 
 Highest, the, signifies the inmost, 
 103. The highest of successive order 
 becomes the innermost of simultaneous 
 order, '200. 
 
 Hours, in the Word, signify states, 
 73. 
 
 House. The house of the will 
 means the whole man, 408. 
 
 Human, the Divine, is the inmost in 
 every created thing, 285. 
 
 Humiliation, adoration and wor- 
 ship freely flow from, 335. 
 
 Ideas, spii'itual and natural, 7, 294, 
 300. A spiritual idea does not derive 
 anything from space, but it derives 
 its all fi'om state, 7. In a natural 
 idea there is sjjace, because it is 
 formed out of siich things as are in the 
 world, 7. Natural and spiritual ideas 
 differ according to degrees of altitude, 
 294. In all the heavens there is no 
 other idea of God than the idea of a 
 Man, which is the same as the idea of 
 a Divine Human, 11. Every nation 
 in the spiritual world has its place 
 allotted in accordance with its idea of 
 (liod as a Man, 13. Ideas of thought, 
 1, 09, 71, 223, 224. In the natural 
 world man forms the ideas of his 
 thought, and thence his understanding 
 from space and time, 09. 
 
 Ignorance of tlie man of the Church 
 of what love and wisdom are, 188. 
 
 Illustration, or Enlightenment. 
 All enlightenment or illustration 
 comes from the Lord alone, 150. 
 The light of men is Divine truth, 
 383. Why enlightenment is said to 
 be effected by the Spirit of Jehovah, 
 100. The enlightenment of the 
 natural mind does not ascend by dis- 
 crete degrees, but it increases by a 
 continuous degree, 250. Before the 
 coming of the Lord, illustration was 
 mediate, ]jut since that event, it has 
 become inniiediate, 233. 
 
 IjiA(iE. The created universe 
 viewed as to uses, is the image of 
 (iod, 04, 298. The things which are 
 ci'cated resemble in some image those 
 things which are in the Lord, 223. 
 In all forms of uses there is a certain 
 image of creation, 313 ; arid a certain 
 imago of man, 317 ; ancl of tlic Inlinite 
 and the Eternal, 318. All tilings in 
 the created universe, viewed from 
 uses, resemble num iu an image, 319. 
 
 The natural mind which is in evils 
 and thereby in falsities, is a form and 
 image of hell, 273. In Genesis, the 
 image of God signifies the Divine 
 Wisdom, 358. 
 
 Imposition of hands in ordinations 
 into the ministry, 220. 
 
 Impure things of the will in the 
 imderstauding, 421. 
 
 Indefinite things are in the spiri- 
 tual sun, and they exist as in an image 
 in the created universe, 155. 
 
 Infinite. God is infinite, not only 
 because he is very Esse and Existere 
 in Himself, but because tliei'e are 
 infinite things in Him, 17. The 
 infinite without infinite things in Him, 
 is not Infinite except in name only, 
 ib. The infinite things which are in 
 God Man appear in lieaven, in angel, 
 and in man as in a mirroi', 19, 21. In 
 God ilan infinite things are distinctly 
 one, 17-22. 
 
 Influx takes place by correspond- 
 dences, and it cannot take place by 
 continuity, 88. There is a continuoixs 
 influx from the spiritual world into 
 the natural, 340. There is no physical 
 influx into the spiritual operations of 
 the soul, 100. There are two forms 
 ou which the operation by influx takes 
 place, the vegetable form and the 
 animal form, 340. Influx of light into 
 the three degrees of life which belong 
 to the mind of man, 245. Mediate 
 and immediate influx, 233. 
 
 Innermost, the, of simultaneous 
 order is the highest of successive 
 order, 206. 
 
 Insects, 62, 341, 342. Noxious in- 
 sects, whence their origin, 339, 342. 
 Wonderful things presented by the 
 smallest insects, 352, 373. 
 
 iNTELLKiENCE. It is of intelligence 
 to do good fi'om the afl'ection of truth, 
 427, 428. Those who are in spiritual 
 love, have intelligence written on their 
 life, 428. To think from causes is 
 the way of intelligence, 202. 
 
 Inten'iton. Tlie thought of the 
 will is called intention, 215. 
 
 Interiors. The interior things of 
 the body correspond to its exteriors, 
 through which actions exist, 219. 
 The interiors which are not patent 
 cannot be uncovered in any way with- 
 out a knowledge of degrees, 184. In- 
 teriors when opened, interiors when 
 closed, 138. 
 
 Internals. See Externals. 
 
 Jehovah is very Esse, uncreate and
 
 INDEX. 
 
 2G5 
 
 inliuite, 4. God, the Creator of the 
 uuiverse, is called Jehovah, from Esse, 
 because He alone Is, 282, 100, 151. 
 In the New Testament, Jehovah is 
 called the Lord, 2S2. 
 
 JuDGK, to. Wh^' it is said in the 
 Word, that man shall be judged ac- 
 cording to his works, 2S1. 
 
 JuDGMKN'T. By righteousness and 
 judgment, iu the Word, are under- 
 stood Divine Love and Wisdom, 38. 
 
 Judgment, Last. Errors concern- 
 ing it, 386. 
 
 Justice. By justice, in the Word, 
 is understood the Divine Love, 38. 
 
 Kidneys, etc. Why there are two, 
 384, 409. The one on the right has 
 relation to the good of truth, and the 
 one on the left to the truth of good, 
 384, 409. Wonderful things and in- 
 terior perfections of, 201. 
 
 Kingdoms, Mineral, Vegetable, and 
 Animal, Gl, 65, 313, 314, 316. 
 
 Kingdoms, two, in the heavens, the 
 celestial and the spiritual, 101, 232, 
 381. The celestial kingdom is called 
 the cardiac of heaven, and the spiritual 
 the pulmonic of heaven, 381. To 
 these two kingdoms is added a third 
 which is occupied by men in the 
 world, and this is the natural kmg- 
 dom, 232. 
 
 Lanoua'JE, or speech. Speech is 
 from the thiuight, 23. It is eflfected 
 through the ultimateatmosphere which 
 is called air, 176. Spiritual speech 
 has nothing in common with natural 
 speech, 163. There is no word of 
 spiritual speech which is like any 
 word of natural speech, 295. Natural 
 and spiritual speech communicate only 
 by correspDndeuce, 30d. Angelic 
 speech, 26, 235. 
 
 Left, the. In the angel and in the 
 man all the left parts correspond to 
 wisdom from love, or to truth from 
 good, 127, 384, 409. 
 
 Length, in the Word, signiiies the 
 good of a thing, 71. 
 
 Liberty is the faculty of thinking, 
 willing, and doing the true or the false, 
 the good or the evil ; it is the faculty 
 of the will, 240, 264, 425. It is witli 
 every man by creation, and thence by 
 birth ; and together with rationality, 
 it distinguishes him from beasts, 240, 
 264. It is not man's, but the Lord's 
 with man, 116, 425. It is never taken 
 away, and is witli the evil as well as 
 with the good, 162, 240, 247, 266, 
 
 425. Use and abuse of liberty, 267. 
 Liberty of doing evils is slavery, 425. 
 Heavenly liberty, hellish liberty, ib. 
 
 Lice. Whence their origin, 338, 
 339, 342, 345. 
 
 Life, Very Life, or Life in Itself, 
 is Esse Itself which is called Jehovah, 
 4, 76. Life is the Divine Essence, 35. 
 God alone is Life, and the life of God 
 is Divine Love and Divine Wisdom, 
 363. The very life of man is love or 
 will, 2, 3, 399, 400. Love and wis- 
 dom, and therefore the will and the 
 understanding, make the very life of 
 man, 363. The life of man is in the 
 brains in principles, and in the body 
 in principiates, 365. Such as the life 
 is in principles, such it is in the whole, 
 and in every part of it, 366. Life 
 through these principles is in the 
 whole from every part, and iu ever}'^ 
 part from the whole, 367. Life acts 
 into the natural thing, according to 
 any change induced in its form, 166. 
 Man is not life, but a recipient of 
 life, 4. Spiritual life is a life accord- 
 ing to the Divine precepts, 248. In 
 the Word life signities the Divine 
 Love, 38. 
 
 Ligaments, 403, 408. 
 
 LiGHr, the, which proceeds from 
 the spiritual sun, in its essence is 
 wisdom, 5, 32, 363. The first pro- 
 ceeding of wisdom is light, 95. There 
 is continual light in the spiritual 
 world, 161. The light of the spiritual 
 world in itself is living, but the light 
 of the natural world in itself is dead, 
 89. The light of the world can be 
 illustrated by the influx of the light 
 of heaven, 88. Light does not exist 
 in wisdom, but in the thought of the 
 understanding, and thence in the 
 speech, 95. Spiritual light flows in 
 with man through the three degrees, 
 242-247. Light corresponds to wis- 
 dom, 32. Spiritual light is the truth 
 of faith, 83, 84. In the Word, light 
 signifies the Divine Wisdom of the 
 Loixl, 38, 98. See also the Contents, 
 Fart 2. 
 
 Likeness, or similitude. Simili- 
 tude of generals and particulars, or of 
 the greatest and least tilings, 227. 
 Likeness of races to their first pro- 
 genitors, 269. In Genesis the Divine 
 Love is meant by the likeness of God, 
 358. 
 
 Live, to. Every man, whether he 
 be good or wliother he be evil, will 
 live to eternity, the I'eason whj% 240. 
 To live, move, and be in God, 301.
 
 266 
 
 INDEX. 
 
 Liver. By feeling man does not 
 know anything of his liver, 22. The 
 more it is looked into the more do 
 wonders meet the eye, and it is more 
 perfect interiorly according to discrete 
 degrees, 201. 
 
 LiviNfi. The living thing disposes 
 the dead in plastic obedience, and 
 forms it for uses, which are its ends, 
 but not conversely, 166. He is said 
 to be alive whose mind is a heaven, 
 276. 
 
 Lobes of the lungs, why there are 
 two, 384, 409. That on tiie right lias 
 relation to the good of truth, and that 
 on the left to the truth of good, 384, 
 409, 127. 
 
 Locusts. Whence their origin, 
 339, 345. 
 
 Loins. Why there are two, 384, 
 409. That on the right has relation 
 to the good of truth, and that on the 
 left to the truth of good, 384, 409, 
 127. Tiie loins of God Man, 18. 
 
 Lord. The Lord is Vei-y Love, 
 l)ecause He is Very Life, 4-6. He 
 is very Man, 11-13, 285. He is the 
 Very and One only God who rules the 
 universe, 103. He alone is Heaven, 
 113-118. He rose again with his 
 whole body, tlierein differing from 
 any man, 221. Wiien the Lord mani- 
 fests Himself to the angels in person, 
 He manifests Himself as a man, and 
 this sometimes in the spiritual 8un, 
 and sometimes outside of it, 97. The 
 Lord is jiresent with all, but with 
 each according to reception, 111, 124, 
 To be in the Lord is to do the duties 
 of our own calling sincerel3% uprightly, 
 justly and faithfully, 431. See the 
 Contents. See also God and Jehovah. 
 
 Love, to. Loving is feeling the 
 delight of anotlier ia one's self, but 
 feeling one's own delight in another, 
 and not that other's delight in one's 
 self, is not loving, 47. 
 
 Love is the life of man, 1-3, 399, 
 406. It is the esse of the life of man, 
 14, 358, 368. The essence of all love 
 consists in conjunction, 47. The con- 
 junction of love is by reciprocity, 48. 
 Love consists in this, that one's own 
 should be another's, and feeling the 
 deliglit of that otlier as delight in one's 
 self, 47. Love has use for an end, 
 and intends it, and it produces use 
 tlirough wisdom, 297. Love _ apart 
 from wisdom is like esse apart from 
 its existere, 139. Love and wisdom 
 are really and actually suijstance and 
 form, and are the subject itself, 40, 
 
 224. Celestial love is love to the 
 Lord, or the love of good, 426, 427. 
 Those who are in this love have wis- 
 dom written on their life, 427, 428. 
 Love and wisdom are not abstract 
 things, they do not exist outside their 
 subjects, but they are states of these, 
 209, 224. Love to the Lord is nothing 
 else than committing tlie precepts of 
 the Word to life, of which the sum is, 
 to shun evils because they are infernal 
 and diabolical, and to do goods 
 because they arc heavenly and divine, 
 237. By this love is meant the love 
 of doing uses, 420. See also 141, 142, 
 427. Spiritual love is love towards 
 the neighbour, and the love of truth, 
 426, 427. Those who are in this love 
 have intelligence written on their 
 life, 427, 428. Love towards the 
 neighbour is the spiritual love of uses, 
 237. By that love is meant the love 
 of uses, 426. Natural love is the 
 love of self and of the world, 424, 
 416. Natural love separate from 
 spiritual love becomes sensual and 
 corporeal, 424. The love of self and 
 the love of the world are infernal 
 loves, 396 ; but thej' are by creation 
 heavenly, for they are the loves of 
 thenatural man serviceable tospii'itual 
 loves, as foundations are serviceable to 
 houses, 396. Natural-spiritual love, 
 429. Corporeal-natural love, 419. 
 Corporeal love, 424. Love of ruling 
 from the love of self, and love of 
 dominion from the love of use, 142, 
 424. See also the Contents, Part 5. 
 
 Lower, in the Word, signifies outer, 
 206. 
 
 Lowest, the, in successive order 
 becomes the outermost in simul- 
 taneous order, 206. In each kingdom 
 of nature, the lowest things are for 
 the use of the middle, and the middle 
 for the use of the highest, 65. 
 
 Lungs. The lungs correspond to 
 the understanding, 382, 383, 413 ; 
 and also to wisdom or truth, 402. 
 Particulars concerning the lungs, 413. 
 The more the lungs are looked into 
 the more do wonders meet the eye, 
 and they are more perfect interiorly 
 according to discrete degrees, 201. 
 See Heart, Structure. 
 
 JIachiavel and his partizans, 267. 
 
 Malignity, the, of evil increases 
 according to the degree of occlusion 
 of the spiritual mind, 269. 
 
 Man is a recipient of life, 4, 68. 
 The conception of a man from his
 
 INDEX. 
 
 267 
 
 father is not a conception of life, but 
 only a conception of the first and 
 purest form receptible of life, G. The 
 mitiament of man as it is in the womb 
 after conception, 432. A man is not 
 a man from face and body, but from 
 will and understanding, 251. Man is 
 born an animal, but becomes a man, 
 270. Eveiy man as to the interioi's 
 of his mind is a spirit, and is in the 
 spiritual world in the midst of angels 
 and spirits there, 90, 92. The spirit 
 of man is a man, because it is recep- 
 tive of love and wisdom from the 
 Lord, 287. There are in every man 
 degrees of both kinds, 225, 236. The 
 three degrees of altitude which are 
 infinite and uncreate in the Lord, a,re 
 finite and created in man, 230-235. 
 A wave of effluvia constantly flows 
 forth from man, 293. JIan is a form 
 of all i;ses, and all the uses in the 
 created universe correspond to those 
 uses in him, 29S. The spiritual man, 
 the natural man, and the spiritual- 
 natural man, 250-255. The spiritual 
 man is altogether distinct from tlie 
 natural man, and no other communica- 
 tion exists between them than such 
 as there is between cause and effect, 
 251. The natural man is a drudge 
 and a servant, and the spiritual man 
 is a master and a lord, 249. How 
 man is distinguished from beasts, 247. 
 »See also the Contents, Parts 3 and 5. 
 
 Man. Because God is a Man, He 
 has a body, and everything belonging 
 to the boily, 18. 
 
 Makkiage between love and wis- 
 dom, between the will and the under- 
 standing, and between good and truth, 
 402, 409, 410, 419 : between celestial 
 love and wisdom, and between spiri- 
 tual love and intelligence, 414,423, 427. 
 
 Marrow, spinal, 36G. 
 
 Matter. Its origin, 302, 158, 311, 
 340. In the substances and matters 
 of which earths consist, there is 
 nothmg of the Divine in itself, but 
 still they are fi"oni the Divine in 
 itself, 305. 
 
 Meax8, all the, through which nuia 
 is able to come to good are provided, 
 425, 171. The end qualifies the 
 means, 261. 
 
 Mea.sure of Time, whence derived, 
 73. 
 
 Mediations. There are perpetual 
 mediations from the primal thing to 
 the ultimates, and nothing can exist 
 but from a prior self, and at length 
 from a Prime, 303. 
 
 Meditation is the thought of the 
 spirit, 404. 
 
 MEDULLji. OBLONGATA, its Composi- 
 tion, 366. 
 
 jMedullary substance of the brain, 
 366. 
 
 Members, organs, and viscera of a 
 man, 22, 370,376, 377, 384, 385, 408. 
 
 JMetals. Their composition, 190, 
 192, 207. There are in them degrees 
 of both kinds, 225. The more they 
 are looked into the more do wonders 
 meet the eye, and they are more per- 
 fect interiorly according to discrete 
 degrees, 201. A wave of efHuvia con- 
 stantly emanates from them, 293. 
 
 SIiCROCCSM. Man, as to his will 
 and his understanding is like a little 
 world, and may be called a microcosm, 
 251. He Avas so designated by the 
 ancients, 323 ; but at the present day 
 the race does not know why he was 
 so called, 319. 
 
 Middle things. All things of the 
 vegetable kingilom in general and in 
 particular are middle things, 65. See 
 Primes and Ultimates. 
 
 Mind, the, of man consists of a will 
 and an understanding, 239, 372, 387. 
 Tlie interiors of men which are tiie 
 things of their nunds are distinct 
 through discrete degrees, 186, 203. 
 Thus there is a natural mind, a spiri- 
 tual mind, and a celestial mind, 239, 
 260. Thenatural mind consistsof spiri- 
 tual substances, and at the same time of 
 natural substances, 257, 260, 270, 273. 
 It envelopes and includes the spiritual 
 mind and the celestial mind, 260. It 
 resides in the brains in its first prin- 
 ciples, 273. It commands the body 
 and all its parts at pleasure, 387. 
 The natural mind in form or in image 
 is a world ; and the spiritual mind in 
 form or in image is a heaven, 270. 
 Tlie spiritual mind derives its form 
 oidy from the substances of the 
 spiritual world, 270. The natui'al 
 mind is circumflexed in gyres from 
 right to left, but the spiritual mind 
 into gyres from left to right, 270. 
 The higher region of the natural 
 mind is called the rational, and the 
 lowest region is called the sensual, 
 254. See the Contents, Parts 3 and 5. 
 
 Mineral kingdom. The forms of 
 the uses of this kingdom, 313. The 
 relation to man by all things of the 
 mineral kingdom, 61. 
 
 Minerals. The more they are 
 looked into the more do wonders 
 meet the eye, and they are interiorly
 
 208 
 
 INDEX. 
 
 more perfect according to discrete 
 degrees, 201. 
 
 Mites. Whence their origin, 338, 
 339. 
 
 Moon. What is meant by the light 
 of the moon being as the light of the 
 sun, 233. 
 
 Moral. Those things which are 
 called moral, are substances and not 
 abstract things; they do not exist 
 outside subjects which are substances, 
 but they ai'e states of subjects or sub- 
 stances, 209. 
 
 Morning, in the Word, signifies 
 the tirst state of the Church, 73. 
 
 Moths. Whence their origin, 338, 
 339. 
 
 Motion is produced by forces, and 
 is the ultimate degree of effort; by 
 motion, effort produces its etTect, 218. 
 In motion there is nothing essential 
 excepting effort, 197. Living motion 
 in man is action, which is produced 
 througli living foixes by tlie will 
 united to the understanding, 219. 
 Effort, force, and motion, are not 
 otherwise conjoined than according to 
 discrete degrees, the conjunction of 
 which is not by continuity, but by 
 correspondences, 218. See Effort and 
 Force. Cardiac and pulmonic motion, 
 381. 
 
 Muscle. Its composition, 190, 192, 
 197. The more it is looked into the 
 more do wonders meet the eye, and 
 it is more perfect interiorly according 
 to discrete degrees, 201. 
 
 Nation. Every nation in the spiri- 
 tual world has its place alloted in 
 accordance with its idea of God as a 
 man, 13. 
 
 Natural. All that exists and sub- 
 sists from the sun of the natural world 
 is called natural, ]r)9. The natural, 
 which does not derive its cause from 
 the spiritual, does not exist, 134. 
 The natural man, 251. The natural 
 spiritual man, 429. The natural sen- 
 sual man, 144, 1()2, 254. How the 
 natural man becomes S2:)iritual, 248. 
 
 Natural Minjj, see Aflnd. 
 
 Naturalism, its origin, 09. 
 
 Nature, in itself, is altogether 
 inert, 100. In itself it is dead, 159, 
 340. That in man and in animals it 
 appears as it were alive, is owing to 
 the life whicli accompanies and actu- 
 ates, 159. All things of natin'e are 
 from love and wisdom, 40. Nature 
 contributes absolutely nothing to the 
 production of vegetables and animals, 
 344. Nature has produced nothing. 
 
 and does produce nothing, but the 
 Divine out of itself and tli rough the 
 spiritual world produces all, 349, 357. 
 We can ascribe to nature no more 
 than this, that it subserves the spiri- 
 tual for fixing those things which in- 
 flow continually into nature, 344. 
 The folly of those who ascribe all 
 things to nature, 102, 100. Their 
 state in the spiritual world, 357. 
 Some are excusable, 350. 
 
 Neck. All the fibres descend from 
 the brains through the neck into the 
 body, and none ascend from the body 
 through the neck into the brains, 305. 
 
 NicGATioN, the, of God constitutes 
 hell, and, in the Christian world, the 
 negation of the Divinity of the Lord, 13. 
 
 Nerves, 197, 388. Their composi- 
 tion, 190, 192, 300. 
 
 Newton. His abhorrence of the 
 idea of nothing applied to vacuum, 82. 
 
 Night, in the Word, signifies the 
 end of the Church, 73. 
 
 Noon, in the Word, signifies the 
 state of fulness of the Church, 73. 
 
 North, in the Word, signifies wis- 
 dom in shade, 121. In the spiritual 
 world, those who are in a lower degree 
 of wisdom dwell in the north, 121. 
 
 Nose, the, corresponds to the per- 
 ception of truth, 254. Retracted 
 nose, 254. 
 
 Nostrils. The appearance is tliat 
 the nostrils smell, but the understand- 
 ing smells by virtue of its perception, 
 303. Nostrils, in the Word, signify 
 perception, 383. The right nostril has 
 relation to the good of truth, and the 
 left to the truth of good, 384, 409, 127. 
 
 Nothing. To make anything out 
 of nothing is contradictory, 55, 283. 
 The universe was not created out of 
 nothing, 283. In nothing no actuality 
 of mind is possible, 82. 
 
 Nuptials. What is understood by 
 the nuptials of love and wisdom, or of 
 the will and understanding, 404. 
 
 Ob.iect. The object of this work 
 is to uncover causes, that effects may 
 be seen from them, 188. 
 
 Ob.ikcts. In spiritual light the 
 objects of thought are truths, and the 
 objects of sigiit are similar to the 
 objects in the natural world, but 
 conespontlent to the thoughts, 70. 
 
 Oooi'RS. Effect which odours have 
 on the blood, 420. Foul smells in 
 the hells, 339, 341, 420. Odours in 
 the heavens, 420. 
 
 Omnipotence of God, 9, 72, 221.
 
 INDEX. 
 
 269 
 
 Omnipresexce of God, 7, 9, 21, 69, 
 71, 72. God is omnipresent, because 
 He is not in space, 147. 
 
 Omniprovidext, it may be seen in 
 a measure how God is able to be, 21. 
 
 Omniscience of God, 9, 21, 72. 
 
 One. Love and wisdom proceed 
 from the Lord as one, but are not 
 i-eceived as one by the angels, 125. 
 The heat and light in proceeding from 
 the Lord are one, 99. See Didinctlij 
 One. 
 
 One Oxly, the. The One Only 
 Reality is tliat from wiiich every other 
 thing is, 45. In all things the first 
 thing or prime is singty and alone 
 regnant in the subsequent things, nay 
 it is the one only, and thus the all in 
 them, 197. 
 
 Operation by influx into vegetable 
 and animal forms, 346. 
 
 Order, successive and simultaneous, 
 of discrete degrees, 205-208. 
 
 Organic substance, 191, 192, 197, 
 200. Organic forms, 208. 
 
 Organization of the will and under- 
 standing, 373. 
 
 Organs, 207, 370, 376, 377, 384, 
 385, 400, 401, 40S, 410. Their com- 
 position, 190. Organs of sense, 366, 
 407. Organs of motion, 366. 
 
 Origin of man, 346; of the affec- 
 tions and thoughts, 33 ; of evil, 264- 
 270; of vital heat, 379; of animals 
 and vegetables, 339, 340, 346 ; of ani- 
 malcules and noxious insects, 342 ; of 
 substance and matter, 302; of earths, 
 302-306. 
 
 Outermost, the, of simultaneous 
 order, is the lowest of successive order, 
 206. 
 
 Owls and Screech Owls. Whence 
 their origin, 339. 
 
 Pairs. Why wdth man there are 
 pairs in all the parts of his body, 127, 
 384, 409. 
 
 Pancreas. By feeling man does 
 not know anything of the pancreas, 
 22. The more it is looked into the 
 more do wonders meet the eye, and it 
 is more perfect interiorly according to 
 discrete degrees, 201. 
 
 Parallelism between the vegeta- 
 tion of a tree, and the vivification of 
 man, 316. Between spiritual and 
 natural uses, 333. 
 
 Peace, the state of, corresponds to 
 spring-time on earth, 105. 
 
 Perceive, to, as our own, what is 
 of the Lord, 115, 116. To perceive 
 God from eternitj', 76. 
 
 Perception is a derivation of wis- 
 dom, 363. Common perception, 363, 
 365 ; it comes out of influx from 
 heaven, 3(!1. Why many of the 
 learned have destroyed their common 
 perception, 361. The perception of 
 truth springs from the affection of 
 understanding it, 404. No man whose 
 reason is sound is ever destitute of the 
 perception of truth, so long as he has 
 the affection of unJerstancling truth, 
 404. Perceptions are sul)stances and 
 forms, and not entities abstracted 
 from substance and form, 42. Per- 
 ceptions inflow from the spiritual 
 world, and are received, not by the 
 understanding, but by the love ac- 
 cording to its affections in the under- 
 standing, 410. See Affections and 
 Tlioitghtt. 
 
 Perfection itself is in the Lord, 
 and thence in the spiritual sun, 204. 
 All perfections increase and ascend 
 with degrees and according to degrees, 
 199-204. Perfection of life is per- 
 fection of the will and the under- 
 standing, 200. Perfection of forces 
 is the perfection of all things which 
 are actuated and moved through the 
 agency of life, in which things, how- 
 ever, life is not, 200. Perfection of 
 forms and perfection of forces make 
 one, 200. Perfection of the universe 
 • — ^whence it comes, 227. 
 
 Peritoneum, its relation to the 
 lungs, 408. 
 
 Perpetuity, the, of every Divine 
 work is from tlie union of love and 
 wisdom, 36. 
 
 Phantasy, Avhat it is, 424. 
 
 Pleura. Its relation to the heart 
 and lungs, 384, 402, 403. 
 
 Plurality. A plurality of Gods 
 impossible, 27. 
 
 Poisons. Whence their origin, 339. 
 
 Pollution. All the pollution of a 
 man is effected through falsities 
 opposed to the truths of wisdom, 421. 
 
 Posterior things. See Prior 
 Tfii»;/s. 
 
 Preacher, 148. 
 
 Presence of the Lord ; how He is 
 everywhere, 299. Presence of angels, 
 how it is realized, 291. The man 
 through thought is able to be present 
 in a manner elsewhere, in any place 
 be it ever so remote, 285. 
 
 Primes or first things. The primes 
 of life are in the brain, 365. These 
 primes or principles are the will and 
 understanding. 365. All things of the 
 animal kingdom, in general and in
 
 270 
 
 INDEX. 
 
 particular, are primes or first things, 
 6;j. See AUddlc things and UUimalea. 
 Pkimitive, the, of man is the seed 
 of the father, by which conception is 
 effected, 432. What it is in the womb 
 after conception, 432. 
 
 Pkincipiates. All things of the 
 body are principiates, that is, woven 
 by fibres out of principles which are 
 receptacles of love and wisdom, 369. 
 The will and understanding are in the 
 body, in principiates, 362, 365, 387, 
 403. Whither the principles go the 
 principiates follow ; the two cannot 
 be separated, 3G9. 
 
 PKINCIPLES, the, in man, are the 
 receptacles of love and wisdom, 369. 
 By life in principles is meant the will 
 and the understanding, 365. The will 
 and the understanding are in the 
 brains in principles, 362, 365, 387, 403. 
 .Such as the life is in principles, such 
 it is in the whole and in eveiy j^art of 
 it, 366. Life, through its pi'inciples, 
 is in the whole from every part, and 
 in every part fi'om the whole, 367. 
 The principles in the brain which 
 appear like glands, the multitude of 
 them compared to the multitudes of 
 stars, 366, 373. 
 
 Prior TniN(,'s consist of their 
 primes, 208. They are more perfect 
 than posterior things, 204. From 
 prior things posterior tlungs can be 
 seen, but not the reverse, 119. 
 
 Proceeding. The first proceeding 
 from the Love and Wisdom of the 
 Lord is that spiritual fiery thing 
 which appears before the angels as a 
 sun, 97, 152, 290, 300. See Dirine 
 Froreedinri . 
 
 Production, the, of seeds, was the 
 first production from the earths, 312. 
 
 Progressiox. The progression of 
 all things in the universe from their 
 primes to ultimates, and from ulti- 
 mates to primes, 304, 314, 31 6. 
 
 PRorA(;A'iiON of subjects of the 
 vegetable and animal kingdoms, 347. 
 
 PuorunTM, or man's own. The 
 proprium of man and angel is evil, 
 114. The proprium which is the love 
 of self, hinders influx and reception ; 
 and it hardens the heart and sliuts it 
 up, 335. 
 
 Provinces. The universal angelic 
 heaven is distinguished into regiims 
 and provinces, according to the mem- 
 liers, viscera, and organs of man, 288. 
 
 PrLMiiNAKY Pipes. Their existence 
 in microscopic insects, 373. 
 
 I'lTLMOMC KiN'GDdM, the, of heaven. 
 
 i.s that where wisdom predominates, 
 38L In it are those who are in love 
 towards their neighbour, 428. See 
 also 391, 392. 
 
 Pulse, 3'78. The spirit of man lias 
 a pulse equally with the body, and this 
 pulse flows into the pulse of the body, 
 and produces it, 390, 391. There is a 
 correspondence between them, 390. 
 
 Purification of the love in the 
 understanding, how it is effected, 419, 
 420. All purification of a man is 
 effected through the truths which are 
 of wisdom, 420. Purification of the 
 blood, 420, 423. 
 
 Quality. That which is in no form, 
 has no quality, and that which has no 
 quality is not anything, 15, 223. 
 
 Quarters, the, in the spiritual 
 world, 119-128. The determination 
 of the quarters in that world is not 
 from the south as in the natural world, 
 but it is from the east, 120^ 132. 
 They are not from the sun of the 
 spiritual world, but from the inhabi- 
 tants there, 120 ; according to their 
 reception of love and wisdom, 124-128, 
 132. The various reception of love 
 and wisdom constitutes quarter in 
 the spiritual world, 126. Man as to 
 his spirit is in a certain quarter of 
 the spiritual world, in whatever 
 quarter of the natural world he may 
 be, 126. 
 
 Ramifications of the bronchia of 
 the lungs, 405, 408, 412. They cor- 
 respond to tlie perceptions and 
 thoughts proceeding out of the affec- 
 tions of truth, 405. 
 
 Rationali'iy is the faculty by 
 which man is able to understand what 
 truth is and what good is ; it is the 
 faculty of his understanding, 240, 264, 
 413, 425. It is with every man by 
 creation and thence by birth, and 
 united with liberty, distinguishes him 
 from from the beasts, 240, 264. 413. 
 A bad man enjoys this faculty equally 
 with a good man, 266. It is never 
 taken aM'ay fiom man, 247, 258. It 
 docs not exist with a man until his 
 natural mind comes of age, 266. Nor 
 with tlie man whose externals have 
 l)een hurt by accident, 259. The 
 rationale of thinking falsities is 
 irrationality, 425. 
 
 Rational, the, of man is the highest 
 point of the understanding, 237, 254. 
 Man's rational is in appearance as it 
 were of three decrees, 258. The
 
 IXDEX. 
 
 27i 
 
 rational man is he who is in natural 
 and at the same time in spiritual love, 
 416. Man can become rational, by 
 elevation, even to the third degi-ee, 
 2o8. How the rational is perfected, 
 332. 
 
 Rats. Whence tlieir origin, ?>^9, 
 341. 
 
 Reaction. In evei-ything created 
 by God there is reaction, (58, 2G0. 
 R.eactiou is exited by the action of 
 life, 08. See Action. 
 
 Reality, very. Very reality is 
 said of that Avhich alone <>, 4.5. The 
 Very and One Only Reality is the 
 vei'y and the only Substance and 
 Form ; the very and one only Love, 
 and the very and one only Wisdom ; 
 the very and one only Life, 45. >See 
 als;) One bnbj. 
 
 Reason. All things of human 
 renson conjoin and concentre in this, 
 that there is one (xod, 23. It is the 
 chai'acter of human reason not to 
 acqviiesce unless it sees a thing froui 
 its cause, 291. Human reason, on 
 what it depends in general, 23. 
 Sound and unsound reason, 23. 
 
 IiECEtVE, to, more of heat than of 
 light, and conversely, 101. A man is 
 able to receive wisdom up to the 
 third degree, but not love unless he 
 shuns evils as sins, and looks to the 
 Lord, 242. 
 
 Receptacles, 191, 223. The Lord 
 has created and formed with man two 
 receptacles and habitations of Himself, 
 the will and the understanding : the 
 will for His Divine Love, and the 
 understanding for His Divine Wisdom, 
 358-361, 393, 410, 242. 
 
 Reception. Reception of theDivine 
 Good and the Divine Truth is accord- 
 ing to man's application of the laws 
 of order which are Divine truths, 57. 
 Recipients of liee. Angels and 
 men are such, 4-6. Man is a recipient 
 in proportion as he is alfected by those 
 things which are from (iod, and as he 
 thinks from that affection, 33. All 
 things in the created universe arc 
 recipients of the Divine Love and the 
 Divine Wisdom of God Man, 55-60. 
 
 Reciprocity is necessary, in order 
 that there may be conjunction, 115, 
 170. What causes reciprocity by 
 ■wliich comes conjunction with tlie 
 Lord, 116. Reciprocal conjunction of 
 love and wisdom ; of the will and 
 understanding ; of good and ti'uth, 
 385, 410. These reciprocal conjunc- 
 tions are from the love, 411. 
 
 Red corresponds to love, 3S0. 
 
 liEFLECTioN is a derivation of wis- 
 dom, or the understanding, 363. 
 
 Reformation and regeneration are 
 effected through the reception of love 
 and wisdom from the Lord, and then 
 througli the opening of the interior 
 degrees of the mind in their ordei', 
 187, 263. 
 
 Regeneration. See Heformation. 
 To be regenerated is, from being 
 natural, to become spiritual, 425. 
 
 Relation. The genei-al relation of 
 all things is to God, as the particular 
 i-elation is to man, 64. The i-elation 
 to man in all things of the aninAl, 
 vegetable, and mineral kingdoms, in 
 general and in particular, 61. 
 
 Religion. Those who have con- 
 firmed the falsities of their religion, 
 continue in the same after their life in 
 the world, 268. 
 
 Representation, angelic, of the 
 correspondence of the will and under- 
 .standing with the heart and the lungs, 
 376. 
 
 Respiration. How effected, 176, 
 412. Man has a twofold respiration, 
 one of the spirit, the other of the 
 body ; on what thej' each depend, 412, 
 417. Tlie respiration of the spirit 
 in man ilows into the respiration of 
 the body, and produces it, 390, 391 ; 
 there is a correspondence between 
 them, 390. These two respirations 
 ai'e capable of being separated, and 
 also of being conjoined, 415, 417. 
 Thought produces respiration, 412. 
 Angels and spirits breathe equally 
 with men, 176, 391. The respirations 
 of the lungs correspond to the percep- 
 tions and the thoughts which are of 
 the understanding, 420. 
 
 Resurrection. The Lord rose 
 again with the whole body, therein 
 differing from man, 221. 
 
 Rkturn of all things to the Creator, 
 167-172. 
 
 Revelation. Every man is taught 
 of the Divine precepts by others who 
 know them from I'eligion, and he is 
 not taught by immediate revelation, 
 249. 
 
 Ribs, their relation to tlie lungs, 
 403, 408. 
 
 Rk^ht. The right hand in the 
 Word signifies superior power, 220. 
 To be seated at the right liand of the 
 power and might of (^od, signifies to 
 have all power, 221. In the angel 
 and in the man their right parts 
 correspond to love from wliich wisdom
 
 272 
 
 INDEX. 
 
 comes, or to good from which truth 
 comes, 127, 384, 409. 
 
 Satan. The love of possessing the 
 goods of others by every bad art, is 
 called Satan, 273. Cunning villanies 
 and devices are the Satanic crew, 273. 
 See Devil. 
 
 ScoKPiONS. "Whence their origin, 
 339, 341. 
 
 Seasons. The four seasons of the 
 year, in the Word, signify states of 
 the Church, 73. 
 
 See, to. An angel can see God 
 both within himself and also without 
 himself, 130. No person while he is 
 in evil can see good, but he who is in 
 good is able to see evil, 271. When 
 man thinks from wisdom he sees 
 things as it were in light, 95. Why 
 those who ai-e in the one -world cannot 
 see those who are in the other world, 
 91. To see from effects alone, is to 
 see from fallacies, 187. Seeing is pre- 
 dicated of the understanding, 363. 
 
 Seed. The seed, which is from 
 the father, is the first receptacle of 
 life, but such a receptacle as it was 
 with the father, 269. The production 
 of seeds was the first production from 
 the earths when they were still fresh, 
 312. In seeds there is an effort to 
 multiply and to fructify themselves 
 to infinity, and to eternity, 60. The 
 more seeds are looked into, the more 
 do wonders meet the eye, and in- 
 teriorly they are more perfect accord- 
 ing to discrete degrees, 201. 
 
 Sensations are not things abstracted 
 from the organs of sensation, but they 
 are states of these organs which are 
 substances, 210. The sensations of 
 the various senses are ultimately 
 derived from love and wisdom, 303. 
 
 Si'NKE is caused when the substance 
 and foini of the organ are effected, 41. 
 The affection of the si;bstance and 
 form M'hich causes sense is not any- 
 thing separate from the subject, but 
 oidy causes a change in it, the subject 
 remaining the subject then as before 
 and afterwards, 41. The external 
 senses of the body communicate imme- 
 diately through fibres witli the brains, 
 and diaw tlieii' sensitive and active life 
 tlierefrom, 365. All the senses of the 
 body derive their perception from the 
 perception of tlie mind, 406. 
 
 Sensual men are tlie lowest natural 
 men, who are not able to think aliove 
 the appearances and fallacies of the 
 bodily senses, 249. 
 
 Seeies. The one thing is from the 
 other in a triplicate series, 212. The 
 ultimate of each series is the complex 
 and continent of all the prior things, 
 215. The series and order of uses 
 can come from love and wisdom only, 
 46. 
 
 Serpents, whence their origin, 339, 
 341. 
 
 Sioht is not possible except through 
 an atniospiiere purer than air, 170. 
 Sight is in the eye which is the sub- 
 ject and not in the place vhere the 
 objects are that a man sees ; sight is 
 an affection of the si;bject, 41. Sight 
 does not go out from the eye to the 
 object, but the image of the object 
 enters the eye, and afiects its substance 
 and form, 41. Sight is not any vola- 
 tile thing effliient from its organ, but 
 it is the organ considered in its sub- 
 stance and form, which when it is 
 affected sense takes place, 41. The 
 sense of sight comnumicates immedi- 
 ately through fibres with the brain, 
 and draws from it its sensitive and 
 active life, 365. The sight of the 
 eye is gross, .352. See Sense. 
 
 Similitude. See Likeness. 
 
 Simple, the, see what is good and 
 true more clearly than those who 
 think themselves theii' superiors in 
 wisdom, 361. 
 
 Simples are more perfect than com- 
 posites, because they are more naked 
 and less covered o\er with substances 
 and matters devoid of life, 204. All 
 that is simple, the more simple it is, 
 because it is more perfect, is more 
 beyond the range of destructions, 204. 
 Were there not such an eminent per- 
 fection in simple things, neither man, 
 nor any animal, could possibly exist 
 and afterwards subsist fi'om seed : 
 nor could the seeds of trees and shrubs 
 ^•egetate and bear fruit, 204. 
 
 Singulars and the veriest singulars 
 are similar to the generals and the 
 largest generals in this that they are 
 forms of both kinds of degrees, 225, 
 222. Whence arises the distinction 
 of all the singulars from each other 
 and of all the veriest singulars, 226. 
 
 SiKENS. Their fantasticbeauty, 424. 
 
 Skin, the, with which man is en- 
 compassed is the subject of touch, 41. 
 The sul)stance and form of the skin 
 cause it to feel the things applied to 
 it, 41. 
 
 Sleep. In sleep, time does not 
 appear, 74. What becomes of effort 
 and forces in man during sleep, 219.
 
 INDEX. 
 
 273 
 
 vSloane, Sir Hans, 3-44. 
 
 Small. There is nothing so small 
 that has not in it degrees of both 
 kinds, 223. 
 
 Smell. The sense of smell is in the 
 nostrils, and is an aflfectiou of the nos- 
 trils caused by odoi'iferous particles 
 touching them, 41. The smell is not 
 any volatile thing effluent from its 
 organ, but is the organ regarded in its 
 substance and form, and when the 
 organ is affected sense takes place, 41. 
 The sense of smell communicates im- 
 mediately through fibres with the 
 brains, and draws its sensitive and 
 active life therefrom, 3G5. See Sense. 
 
 Smell, to, is predicated of percep- 
 tion, 363. 
 
 SociETiKS, in the universal heaven 
 are distinguished according to all the 
 differences of heavenly love, 141. 
 Angelic societies are iiinmnerable, 
 and in the same order as the glands 
 uf the brain, 3G0. 
 
 Soul, the, in its very esse is love 
 and wisdom from the Lord with man, 
 395, 398. Soul is not possible apart 
 from body, uor body apart from its 
 soul, 14. The .soul of man is in a 
 spiritual body after it has cast off the 
 material coverings which it carried 
 about in the world, 14. Fruitless 
 researches of the learned into the 
 operations of the soid on the body, 
 394. How tlie soul acts on the body 
 and operates all things of it, 398-431. 
 Soul of beasts, 34tj. Soul, in the Word, 
 signifies the understanding, 383 ; also 
 the wisdom of the understanding, 383. 
 
 Sound, tlie, which is articulated 
 into words all exists from the lungs 
 through the trachea and epiglottis, 
 382. The angels know a man's love 
 from the sound of his speech, his 
 wisdom from the articulation of the 
 suuiid, and his science from the sense 
 of the words, 280. Beasts utter 
 sounds suitable to the science of their 
 love, 255. 
 
 Sources. The sources of all things 
 of man's life are the Divine Love ami 
 Divine Wisdom, 33. 
 
 South, iu the Word, signifies wis- 
 dom in light, 121. In the spiritual 
 world those who are in a higlier 
 degree of wisdom dwell in the south, 
 121. 
 
 Space is a pioperty of Mature, 69, 
 70. Space is in all and each of those 
 things which strike the eye, 7. In 
 the spiritual world appear spaces, but 
 they are only appearances, 7. Spaces 
 
 there are not settled as in the natural 
 world, Imt mutable according to the 
 states of life, 70. States of love cor- 
 respond to space, 70. Space is in the 
 natural, but not in the spiritual idea, 
 7, 111. To think of God from space 
 is to think from the extense of nature, 
 9. The Lord cannot advance through 
 spaces, but is present with every one 
 according to reception. 111. See 
 Ti7ne. 
 
 Speakincj by degrees, is abstract 
 speaking, 196. 
 
 Speech, see Language. 
 
 Sphere, surrounding, 291. Every 
 one in the spiritual world is surrouiuled 
 by a sphere ctmsisting of substances 
 set free and separated from liis l)ody, 
 293. A sphere wells forth also from 
 all things which appear in that world, 
 293. The sphere of affections and 
 therefore of thoughts which encom- 
 passes each angel, manifests his pre- 
 sence to others far and near, 291. 
 
 Spiders. Their origin, 339. 
 
 Spiral. The contraction of the 
 spiritual degree is like the twisting 
 'oack of a spire against its former 
 tluxion, 254, 263. 
 
 Spirit. Man after death during 
 the state of preparation, is called a 
 spirit, an angelic spirit if he is pre- 
 paring for heaven, an iufeinal spirit 
 if he is preparing for hell, 140. In 
 the ^Vord, spirit signifies tlie under- 
 standing and the wisdom of the under- 
 standing, 383. Corporeal spirits, 424. 
 Animal spirit, what it is, 423. 
 
 Spirit, the Holy, is the Divine 
 proceeding from the Lord, 149. The 
 Holy Spirit is thew Lord, and not a 
 separate person iu the Godhead, 593. 
 In the Word, tlie Holy Spirit, and 
 Spirit of God signify the Divine Wis- 
 dom, and thence the Divine Truth, 
 383, 149, from which man has enlight- 
 enment, 383, 149. 
 
 Spiritual. 'The heat and light 
 which proceed from the Loril as a suii 
 are called the Spiritual, 100. The 
 spiritual principle flows down from 
 its sun, through three degrees all the 
 way to the ultimates of nature, .".45. 
 Thespiritual ultimate, or spiritual nat- 
 ural can be separated from its higher 
 degrees, 345. The spiritual ultimate 
 separate from the higher degree 
 operates on the earth evil uses, 345. 
 The spiritual drives nature to act, as 
 the living thing drives the dead thing, 
 340. It produces the forms of veget- 
 ables and animals, and packs them
 
 274 
 
 IMJJ^X. 
 
 with matters out of tlie groiuul to 
 give them fixation and constancy, 340. 
 The spiritual gives the soul, and the 
 material the body, 343. What the 
 spiritual, and what the natural man 
 is, 250, 251. All things which are 
 spiritual, are substances and not 
 abstract things ; they do not exist 
 outside subjects w-hich are substances, 
 but are states of subjects or sub- 
 stances, 209. 
 
 kSPiRiTUAL FiKE. That spiritual 
 fiery thing which appears before the 
 angels as a sun, is the first proceeding 
 from the love and Avisdom of the Lord, 
 97. 
 
 Spljcen. By feeling alone man 
 does not know anything of the spleen, 
 22. 
 
 .Spring, in the Word, signifies the 
 first state of the Church, 73. There 
 is a perpetual spring in all the angelic 
 heavens, 105. Spring corresponds to 
 a state of peace, 105. 
 
 State is predicated of love, of life, 
 of wisdom, of the aR'ections, of the 
 joys which are thence derived, and in 
 general, of good and truth, 7. In an- 
 gelic ideas of thought, instead of space 
 and time, there are states of life ; in- 
 stead of spaces, things which relate to 
 states of love, and mstcad of times, 
 things vvhich relate to states of wis- 
 dom, 70. The state of peace corres- 
 ponds to spring-time on earth, 105. 
 Living and dead states, 161. 
 
 .Stems or Trunks, in the forms of 
 the vegetable kingdom, are their ulti- 
 mates, 314. Stems clothed w ith layers 
 of bai-k represent the globe clothed 
 with earths, 314. 
 
 STERiiUM. Its relation to the lungs, 
 408. 
 
 Stomach. By feeling alone man 
 docs not know anything of the innu- 
 mei'aWe things wliich compose his 
 stomach, 22. In what way the 
 stomach is connected with the luags, 
 408. 
 
 Stones. Their composition, 190, 
 192, 207. There are in them degrees 
 of l)oth kinds, 225. Tlie more they 
 are looked into the more do Mouders 
 meet the eye, and they are interiorly 
 more perfect according to discrete 
 degrees, 201. A wave of effluvia is 
 continually flowing forth from stones, 
 293, 
 
 Striata, Corpora, 366. 
 Structure of the lungs, 405, 412, 
 417. 
 
 SUJJJEC'T, a, is something which 
 
 exists substantially, 373. Every sub- 
 ject is a recipient, 170. Subjects 
 which can be recipients of the Divine 
 Love and Wisdom as of themselves, 
 are men, 170. That which men per- 
 ceive outside of a subject as flying and 
 floating is only the appearance of the 
 state of the subject in itself, 40, 41. 
 
 Subsistence, the, of the universe 
 and of all things belonging to it is 
 from the spiritual sun, 152, 153. Sub- 
 sistence is perpetual existence, 152. 
 
 Substance. The substance which 
 is substance in itself is one and single, 
 197, 300. Substance in itself is the 
 Divine Love, 44-46. All things have 
 been created out of a substance whicli 
 is substance in itself, 283. Spiritual 
 substances become substances at rest, 
 and in the natural world fixed sub- 
 stances, 302. Substances of which 
 the earths consist, 305, 306, 310. 
 Spiritual and natural substances of 
 which the natural mind consists, 257, 
 388. Organic substances which are 
 the receptacles and dwellings of the 
 thoughts and afiections in the brains, 
 191, 192, 197. Substance is not pos- 
 sible apart from form, 209, 229. Sub- 
 stance and form, 41. 
 
 Substantiate or Composite things 
 do not arise out of a substance .so 
 simple that it is not a form from lesser 
 forms ; such a substance being pre- 
 sumably accixinulated into masses, 229. 
 Suffocation and Swooning. State 
 of the heart and lungs during suffoca- 
 tion and in sw(;ons, 407. 
 
 Summer, in the Word signifies a 
 state of fulness of the Church, 73. 
 
 Sun. There are two suns through 
 which all things have been created by 
 the Lord, the sun of the spiritual 
 world and the sun of the natuial 
 world, 153. The spiritual sun is not 
 the Lord Himself, but is the Divine 
 Love and Wisdom pi-oceeding from 
 Him, 86, 93, 97, 290, 291, 151-156. 
 The sun of the natural world is pure 
 fire from which the all of life has been 
 abstracted ; but the sun of the spirit- 
 ual world is fire in which there is 
 Divine life, 89, 157. The spiritual 
 sun is the only sidjstance from which 
 all things are, 300. It appears in 
 heaven in a middle altitude, 103-107. 
 In the Word tlie sun signifies the 
 Lord as to Divine Love and Divine 
 Wisdom together, 98. See the Con- 
 tenU, Part 2. 
 
 Superior, see H'uihvr. 
 Supreme, see H'njkcist.
 
 ISDKX. 
 
 27'y 
 
 Surroundings. Each particular 
 thing in the spiritual world is envi- 
 roned by the like of that which it has 
 inside it, 29o. 
 
 SWAMMERDAM, 351. 
 
 SwEDENUORG. The sight of his 
 spirit was opened, that he might see 
 those things wluch are in the spiritual 
 world, and afterwards describe that 
 world, 85, 355. He saw the Lord as 
 a sun, 131, and an entire society of 
 heaven as one man-angel, 79. He 
 was elevated to the angels into heaven, 
 and was then in the spirit outside tlie 
 body, 391, 394. 
 
 Swine, whence their oi'igin, 3.39. 
 
 Systole. The motions of the heart, 
 its systole and diastole change and 
 vary according to the affections of 
 each man's love, 378. 
 
 Taste. Taste is an affection of the 
 substance and form which belong to 
 the tongue ; the tongue is the sub- 
 ject, 41. Taste is not any volatile 
 thing effluent from its organ, but is 
 the organ itself regarded in its sub- 
 stance and form, and wlicn the organ 
 is affected sense takes place, 41. The 
 sense of taste communicates imme- 
 tliately by fibres with the brains, and 
 draws its sensitive and active life 
 therefrom, 365. See iSfiise. Tasting 
 is pi-edicated of perception, 363. 
 
 Tendons. Whence their origin, 
 304 
 
 Think, to, from causes and ends 
 is the mark of higher wisdom, but to 
 think of these is the mark of lower 
 wisdom, 202. To think from ends is 
 the M'ay of wisdom ; to think from 
 causes the way of intelligence ; and 
 to think from effects the way of 
 science, 202. Thinking sensually and 
 materially, is thinking in nature fi'om 
 nature, and not above nature, 351. 
 
 Thorax, 403. 
 
 Thought is not possible excej^t by 
 means of an atmosphere purer than 
 the atmosphere of the natural world, 
 17<). Thought is nothing else than 
 internal sight, 404. It is a dei'ivation 
 of wisdom and the understanding, 
 363. Inmost thought, which is the 
 perception of ends, is the first effect of 
 life, 2. All thoughts with man arise 
 from the Divine Wisdom, 33. Affec- 
 tions and thoughts are substances and 
 forms, and not entities abstracted from 
 a real and actual substance and form, 
 42, 316. Spiritual thought has no- 
 thing in common with natural thought. 
 
 163. Thought from the eye closes up 
 the understanding, but thought from 
 the understanding opens the eye, 46. 
 The affection which is of love pro- 
 duces thought, and thought produces 
 respiration, 412. Thought flows into 
 the lungs, and through the lungs into 
 speech, 391. Thought corresponds to 
 the respiration of the lungs, 383. 
 See Aff'actioii, 
 
 TcGEKS, Whence their origin, .3.39. 
 Time is proper to nature, 69, 73, 
 161. Measures of time, 73. In the 
 spiritual world the progressions of 
 life appear in time, Imt since state 
 there determines time, time is only an 
 appearance, 73. Times in the spiritual 
 world are not settled as in the natural 
 world, but are mutable according to 
 the states of life, 70. States of wis- 
 dom have relation to time, 70. Time 
 there is nothing else than quality of 
 state, 73. It makes one with thought 
 from affection, 74. See Spare. 
 
 Tongue. Tlie appearance is that 
 the tongue tastes, but the understand- 
 ing tastes by virtue its perception, 
 363. l>y feeling alone man does not 
 know anything of the innumerable 
 things in his tongue, 22. The more 
 it is looked into the more do wonders 
 meet the eye, and it is interiorly moi-e 
 perfect according to discrete degrees. 
 201. 
 
 Touch, the sense of, is not in tlie 
 things which ai'e applied, but is in the 
 substance and form of the skin, which 
 are the subject, 41. This sense is 
 merely an afl'ection of the subject 
 from the things applied, 41. Tlie 
 sense of touch communicates immedi- 
 ately through filires with the l)rains, 
 and draws its sensitive and active life 
 therefrom, 365. See SmfC. Touch- 
 ing with the hand signifies comnumi- 
 cating, 220. 
 
 Trachea, 382, 408. 
 
 Transmission of the love of evil 
 from parents to their offspring, 269. 
 
 Transparent forms of the mind by 
 birth, 245, 255. They transmit spirit- 
 ual light as the crysjtal transmits 
 natural light, 245. 
 
 Trees and Shkiibs. How they are 
 produced, 346. There are in them 
 degrees of lx)th kinds, 225. A wave 
 of effluvia is continually flowing forth 
 out of them, 293. 
 
 TtiiNE. In everything of which 
 any thing can be predicated there is 
 that trine which is called end, cause, 
 and effect, 209, 154, 167-172, 296-301.
 
 '6 
 
 INDEX. 
 
 Tkinity, the, in the Lord is named 
 Father, Son, and Holy Spirit ; the 
 Divine, the source of all is named the 
 Father ; the Divine Human the Son ; 
 and the proceeding Divine, the Holy 
 Spirit, 146. 
 
 TnuTH. All that proceeds from 
 wisdom is called truth, 31. The 
 truth is no other thmg than the form 
 of the ali'cction which is of love, 411. 
 Truth is of the understanding, 4(i('), 
 410. All truths are of spiritual light, 
 253. 
 
 Truths, apparent, are appearances 
 according to which every one may 
 think and speak ; but when they ar'e 
 accepted for real truths, then apparent 
 truths become falsities and fallacies, 
 108. 
 
 Turn, to. The angels constantly 
 turn their faces to the Lord, 129-184. 
 All their interiors both of thenundand 
 the body are turned to the Lord as a 
 sun, 135-139. Every sjjirit whatever 
 his quality turns towards his ruling 
 love, 140-145. 
 
 Tyre, in the Word, signifies the 
 Church as to cognitions of good and 
 truth, 325. 
 
 Ultimate, the, of each series, 
 namely use, action, work, and exer- 
 cise, is the complement and continent 
 of all the prior things, 215. Every 
 ultimate thing consists of prior things, 
 and these of their primes, 208. Every 
 ultimate thing is covered round and 
 thereby distinguished from its prior 
 things, 278. In every ultimate there 
 are discrete degrees in simultaneous 
 order, 207, 2()8. The degrees of 
 altitude are in fulness and in power 
 in their vdtimate degree, 217-221. 
 The spiritual ultimate separated from 
 its higher degree produces evil uses, 
 345. All things of the mineral king- 
 dom are ultimate or last things, 65. 
 
 UNDKiiSTANDiNG, the, is the recep- 
 tacle of wisdom, 360 ; and of intelli- 
 gence, 4.30. It has an organic form, 
 or a form organized out of tlie jnirest 
 substances, 373. It is the light by 
 which the love sees, 400, 96. It can 
 be in .spiritual light, though tlie will 
 is not in spiritiuil heat, 244. It does 
 not lead the will, but simply teaches 
 and shows it the way, 244. It does 
 not conjoin itself to tiie will, but tlie 
 will conjoins itself to the luider- 
 standing, 410. It corresponds to 
 tiie lungs, 382-384. See Will and 
 Tlioiiijlil. 
 
 Union of love with wisdom, and of 
 wisdom with love, 35-37 ; of spiritual 
 heat with spiritual light, and con- 
 verselj', 99. Keciprocal union causes 
 oneness, 35. 
 
 Unition iiato one, whence it is, 15. 
 
 Universal, the, of all things is 
 love and wisdom, 28. 
 
 Universe, the, in general is distin- 
 guished into two worlds, the spiritual 
 and the natural, 163. The imiverse 
 regarded as to uses, is the image of 
 Cod, 64, 169. All things in the uni- 
 verse are recipients of the Divine 
 Love and the Divine Wisdom of God- 
 Man, 55. All things which exist in 
 the universe have a correspondence 
 with all things of man, 52. See the 
 Contents, Part 4. 
 
 Ureters. Why they are in pairs, 
 3S4. 
 
 Uses. Those things which by crea- 
 tion in order are from the Lord, are 
 uses. 298, 307, 316, 335, 336. All 
 uses as ends of creation, are in forms, 
 307. Use is like a soul, and the form 
 of use is like a body, 310. Use has 
 relation to good and its form to truth, 
 409. All uses are produced by the 
 Lord out of ultimate things. 310. All 
 the uses in the created universe corre- 
 sponds to the uses in man, 298. Evil 
 uses have not been created by the 
 Lord, but they originated together 
 with hell, 336-348. All things that 
 are evil uses are in hell, and all the 
 things that are good uses are in 
 heaven, 339. All the goods which 
 exist in act are called good uses, and 
 all the evils which exist in act are 
 called evil uses, 336. How man may 
 know whether the uses he does are 
 spiritual or merely natural, 426. To 
 do uses, is to act sincerely, uprightly, 
 justly and faithfully in the work 
 proper to the calling of each, 431. 
 See 65-68 ; and the Contmls, Part 4. 
 
 Vacuum is nothing, 373, 299. Con- 
 versation of angels with Newton on the 
 suV)ject of vacuum, 82. 
 
 "N^VKiETY. Whence are the varieties 
 of all things in the created universe, 
 300, 155. Variety of generals, and 
 variety of particulars, 155. The 
 varieties of love are indefinitely great, 
 368. In the varieties of things there 
 is an image of the Infinite and Eternal, 
 318. Variety obscures, 228. 
 
 Vegetable Kingdom. The forms 
 of uses in that kingdom, 314. Tlie 
 relation to man arising out of all
 
 INDEX. 
 
 Til 
 
 things of the vegetable kingdom, in 
 general and in particular, Gl. 
 
 Vegktableh. The forms of veget- 
 ables whence they are, and how pi'O- 
 duced, 340, 346, 351. Degrees of 
 both kinds are in them, 223. Wonders 
 presented by their production, 00, 61, 
 340. A wave of efHuvia is continually 
 flowing forth from vegetables, 293. 
 
 Vegetations, how they are brought 
 about, 314. 
 
 Veins, 399, 400, 408, 420. Vena 
 Cava, 405, 412, 413, 415. Bronchial 
 veins, 405, 407, 413. Pulmonary 
 veins, 405, 407, 412, 413, 420. Veins 
 correspond to the affections, and in 
 the lungs to the affections of truth, 
 412, 420. 
 
 Ventricles of the heart, why there 
 are two, 384, 409. That on the right 
 corresponds to the good of truth, and 
 that on the left to the truth of good, 
 384. Right ventricle, 405. Left ven- 
 tricle, 401, 405, 420. 
 
 Vessels of the heart, 207, 390, 400, 
 412. The blood-vessels of the heart 
 in the lungs correspond to the affec- 
 tions of truth, 405. 
 
 Viscera, 207, 370, 373, 376, 377, 
 384, 385, 400, 401, 408, 410. Their 
 composition, 190. Tlie more they are 
 looked into the more do wonders meet 
 the eye, and they are more perfect in- 
 teriorly according to discrete degrees, 
 201. 
 
 Visible Things, tlie, in the created 
 universe testify that nature has pro- 
 duced nothing, and does produce 
 nothing, bat that the Divine out of 
 itself and through the spiritual world 
 produces all things, 349-357. 
 
 ViviFiCAiioN. Why vivification is 
 said to be effected by the Spirit of 
 Jehovah, 100. 
 
 Waters are the middle forces, 178. 
 In the spiritual world there are waters 
 as in the natural world, but they are 
 spiritual, 173-178. 
 
 Ways in the spiritual world, 145. 
 
 Weeks, in the Word, sisinifv states. 
 
 West, in the Word, signifies love 
 towards the Lord decreasing, 121. In 
 the spiritual world those v/ho are in a 
 lower degree of love are in the west, 
 121. 
 
 Whole, the, exists from the parts, 
 and the parts subsist from the whole, 
 367. 
 
 Will, the, is the receptacle of love, 
 360. The will is the whole man as to 
 
 the very form, 403. The will and 
 understanding are distinct from each 
 other, as love and wisdom, 361 . They 
 are substance and form, and not 
 abstract things ; they do not exist 
 outside subjects which are substances, 
 but they are states of subjects, 209, 
 42. They are organic forms, or forms 
 organised out of the purest substances, 
 373. They have been so created that 
 they are distinctly two, Ijut still tliey 
 make one in all operation and in all 
 sensation, 395-397. The will leads the 
 undei-standuig, and causes it to act as 
 one with it, 244. The will corresponds 
 to the heart, 378. See the Contents, 
 Part 5. 
 
 Wind. Why man believes that the 
 soul or spirit is wind, or an airy some- 
 what of the same nature as the breath 
 of the lungs, 383. 
 
 Winter, in the Word signifies the 
 end of the Church, 73. 
 
 WiSDOJi is the existere of life from 
 the esse, which is love, 14, 358, 368, 
 It is nothing else than the image of 
 love, since love presents itself to be 
 seen and known in wisdom, 358. It 
 is from love, and is its form, 368. It 
 is the cause of wdiich love is the end, 
 and use the eS'ect, 241. It does not 
 produce love, but simply teaches how 
 man ought to live, and it shows the 
 way in which he ought to walk, 244. 
 Wisdom apart from love is like exis- 
 tere apart from its esse ; it is like the 
 light of winter, 139. It is of wisdom 
 to do good from the affection of good, 
 428. See the Contents, Part 5. See 
 also Xore. 
 
 Wise. He who docth is called a 
 wise man in the Word, 220. Man is 
 not to be judged by wisdom of speech, 
 but by his life, 418. 
 
 Wolves. Whence their origin, 339. 
 Womb. Fonnation of man in the 
 Avomb, 6, 305, 400. State of the 
 infant in the womb, 407, 410. In the 
 animal kingdom a bodj^ is formed out 
 of seed put into a womb or ovum, in 
 the vegetable kingdom seeds are the 
 beginnings, the earth is like the womb 
 or ovum, 316. 
 
 Wonderful things. By the won- 
 derful things which every one sees in 
 nature, he may confirm himself in 
 favour of the Divine, if he will, 
 351-356. W^onderful things which 
 the instincts of animals present, 60. 
 
 Word, the. Why the Lord is 
 called the Word, 221. There are 
 three senses in the Word, according
 
 278 
 
 INDEX. 
 
 to the three degrees, the celestial 
 sense, the spiritual sense, and the 
 natural sense, 221. 
 
 Word. A word has in it sound, 
 articulation, and sense, 280. In every 
 single word of the Word thei-e is a 
 spiritual something which is of the 
 Divine Wisdom, and a celestial which 
 is of the Divive Love, 280. 
 
 Work. In every Divine woi-k 
 there is a union of love and wisdom, 'AG. 
 
 Works. All things which are of the 
 three degrees of the natural inind are 
 included in works, 277-281. From the 
 works of a man we judge of the 
 thought of his wdll, 215. All things 
 of charity and faith lie in works, 214, 
 215, 220. Hence it is that in the 
 Word works are so often commanded, 
 215, 220. 
 
 World. There are two worlds, the 
 spiritual and th.e natural, 83, 163. 
 Similar in external appearance, as to 
 their internal complexion they are 
 entirely dissimilar, 1G3, 173. They 
 are perfectly distinct, and communi- 
 cate only by correspondences, 83. In 
 the spiritual world there are all things 
 which exist in the natural world in its 
 three kingdoms, .52, 321. All these 
 things are correspondences, and exist 
 
 according to the affections and deriv- 
 ative thoughts of the angels, 322. 
 The spiritual woi-ld is where man is, 
 and in no way far fiorn him, 92. Every 
 man as to the interiors of his mind is 
 in the spiritual world in the midst of 
 angels and spirits there, 92. The spiri- 
 tual v/orld means heaven and hell, 339 ; 
 and also the world of spirits, 140. 
 
 World of Spirits, the, is iii the 
 middle between heaven and hell, 140. 
 Every man after death comes first into 
 this world, which forms a part of the 
 spiritual world, 140. 
 
 Worms, noxious, whence their 
 origin, 341, 342, 339. Marvellous 
 metamorphosis of worms, 354. Silk- 
 M"orms, 61, 356. 
 
 Write, to. Why there are some 
 persons who can think well, and speak 
 well, but cannot write well, 361. 
 
 Writing. There is nothing of 
 spiritual writing like natural writing ; 
 excepting the letters, each of which 
 contains an entire meaning, 295. 
 These two writings communicate only 
 by correspondences, 306. 
 
 Zenith. Why in the spiritual world 
 the sun never appears in the zenith, 
 105. 
 
 JAMKS Ml'IK, I'lUNTiai, KDINBURGH.
 
 TEE LIBRARY 
 
 UNIVER ~Y C ^ CALIFORNIA. 
 
 LOS ANiiELES
 
 UNIVERSITY OF CALIFORNIA LIBRARY 
 
 Los Angeles 
 
 This book is DUE on the last date stamped below. 
 
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