WEDENBORG.
 
 UCSB LIBRARY
 
 EXTRACTS 
 
 FROM THE 
 
 THEOLOGICAL WORKS 
 
 OF 
 
 EMANUEL SWEDENBORG. 
 
 BOSTON: 
 T. H. CARTER — 1888.
 
 NOTICE. 
 
 This little volume of Extracts from the 
 Theological Works of Emanuel Swedeii- 
 borg was first published in Philadelphia, 
 in 1816. 
 
 To us they seem to be made with so 
 good judgment, and so fully to embody 
 the vitality of Christian Life, as to lead 
 us to reprint them for distribution. 
 
 All who wish for a copy may receive 
 one by calling at 169 Tremont Street, 
 Boston, or 20 Cooper Union, New York. 
 
 If any who should receive a copy should 
 cease to value it, he is requested to give 
 
 it to another. 
 
 T. H. C. 
 Januaky, 1888.
 
 Extracts from Swedenborg. 
 
 i\Iax in another life becometh the perfect 
 lage of his 
 — ^rc. 1680. 
 
 imaf^e of his inward thoughts and intentions. 
 
 Man may know whether he is amongst the 
 infernal or angelic spirits : if he intendeth 
 evil to his neighbor, thinking nothing but 
 evil concerning him, and actually doing evil 
 when it is in his power, and finding delight 
 therein, he is then amongst the infernals, 
 and becometh also himself an infernal in 
 another life ; but if he intendeth good to his 
 neighbor, and thiuketh nothing but good 
 concerning him, and actually doeth good 
 when it is in his power, he is then amongst 
 the angelic, and becometh himself also an 
 angel in another life. This is the character- 
 istic mark or test by which every one may 
 discover his true state and quality, and 
 according to which he ought to examine 
 himself. There are several who by habit 
 have learned in the world a fair and up- 
 right method of speaking and acting ; but in 
 another life it is perceived instantly whether 
 3
 
 4 EXTRACTS FROM 
 
 the mind or intention hath been agreeable 
 tliereto; and if not, they are rejected 
 amongst the infernals^f their own kind and 
 species. — Arc. 1680. 
 
 Kings are predicted of peoples, but not so 
 of nations. The children of Israel, before 
 they desired a king, were a nation, and rep- 
 resented good, or the celestial principle ; but 
 after that they desired and received a king, 
 they became a j^eople, and no longer repre- 
 sented good, or the celestial principle, but 
 truth, or the spiritual princii)le ; which was 
 the reason why it was imputed to them as 
 a fault. 1 Sam. viii. 7, to the end. — Arc. 
 1672. 
 
 Everything in another life that is sweet 
 and harmonious, hath its ground in goodness 
 and charity. — Arc. 1759. 
 
 Persuasions of the false grounded in self- 
 love, are opposite to the celestial things of 
 love ; persuasions of the false grounded in 
 the love of the world, are opposite to the 
 spiritual things of love. Persuasions 
 grounded in self-love have this tendency, 
 that they would have dominion over all 
 things ; and, in proportion as they are left 
 unrestrained, they would have dominion over 
 the universe, and even over Jehovah ; where- 
 fore })ersuasions of that kind are never toler • 
 ated in another life ; but persuasions grounded 
 in a love of the world have not so unruly a
 
 SWEDENBORG. 5 
 
 tendency, giving birth only to the wild rav- 
 ings of a discontented mind, attended with a 
 fond and vain affectation of heavenly joy, and 
 a desire to appropriate the wealth and pos- 
 sessions of other people not so much with a 
 view to self-pre-eminence ; but the differ- 
 ences of those persuasions are innumerable. 
 — Arc. 1675. 
 
 The things spoken by spirits are heard as 
 clearly, in respect to depth and tone of ex- 
 pression, by those whose interior organs of 
 hearing are open, and also by spirits them- 
 selves, as the things spoken by men on earth ; 
 but by those whose interior organs are not 
 open, they are not heard in the least. — Arc. 
 1763. 
 
 Spirits sometimes discourse by mere visual 
 representatives ; such as flame of various col- 
 ors, luminous appearances, clouds ascending 
 and descending, etc. — Arc. 1764. 
 
 It is an established truth that unless the 
 Lord had come into the world, and subdued 
 and overcome the hells, by suffering himself 
 to be tempted, the whole race of mankind 
 must have perished ; and there was no other 
 possible means of salvation, even for those 
 who have lived on this earth since the time of 
 the most ancient church. But to unfold the 
 arcana of this saving process, even in a most 
 general view, would fill a whole volume, and 
 would also give occasion to reasonings con- 
 cerning divine mysteries, which, being above
 
 6 EXTRACTS FROM 
 
 the reach of common capacities, would be un- 
 intelligible, howsoever clearly they might be 
 unfolded, whilst many would have no desire 
 to comprehend them ; wherefore it is better 
 for mankind to be contented to know that 
 such a process was necessary, and to believe 
 it, because it is so. — Arc. 1676. 
 
 In lusts and falsities is the life of evil spir- 
 its, but in goodnesses and truths is the life of 
 angels ; and hence arise infestation and com- 
 bat. With those who have conscience, there 
 ariseth hence a still or mute pain ; but with 
 those who have perception, an acute or sharp 
 pain ; and so much the more acute as the per- 
 ception is more interior. — Arc. 1668. 
 
 He who is in temptations is in the hells. 
 Place is of no consequence, but all depends 
 on state. — Arc. 1691. 
 
 Very few are capable of knowing what is 
 effected by temptations, and the combats of 
 temptations : they are the means whereby 
 evils and falses are loosened and shook off in 
 man, and whereb}' horror is excited in respect 
 thereto, and conscience is not onh^ formed but 
 confirmed, and thus man is regenerated ; and 
 this is the reason why such as are regenerated 
 are let into combats, and undergo temptations ; 
 which is effected in another life, if not in the 
 life of the body, with all who are capable of 
 being regenerated : wherefore the. Lord's 
 church is called militant. — Arc. 1692.
 
 SWEDEXBOKG. 7 
 
 The interior or middle man is tlie real ra- 
 tional man ; which is spiritual or celestial when 
 he looketh upwards, but merely animal when 
 he looketh downwards. — Arc. 1702. 
 
 Everything that is according to true order 
 is truth. — Influx, 2. 
 
 Ends proposed, as they are first in intention, 
 so are they first in order ; in the second degree 
 of order are the causes or means used to ac- 
 complish those ends ; and in the third degree 
 of order are the effects, or the accomplishment 
 itself. — Influx, 2. 
 
 All perception arises from conjunction. In 
 proportion as the things appertaining to the ex- 
 ternal man are joined with the celestial things 
 of the internal man, in the same proportion 
 perception increaseth, and becometh more in- 
 terior. — Arc. 1615. 
 
 Man is continually in worship when he is 
 in love and charity. — Arc. 1618. 
 
 The sweet affections of love and wisdom en- 
 large the faculties of the soul, and dispose them 
 for the reception of more copious influxes, 
 even as a merry heart opens and exhilarates 
 the countenance. — Influx, 13. 
 
 Odors correspond with spheres. — Arc. 1514.
 
 8 EXTRACTS FKOM 
 
 In another life, the temper and quality of 
 every one is known the instant he conies in 
 view, whether he opens his lips to speak or 
 not. — Arc. 194. 
 
 There are as many spheres as there are af- 
 fections and compositions of affections, which 
 are innumerable. The sphere of a spirit is^ 
 as it were, his image extended without him, 
 and indeed the image of all things apper- 
 taining to him. What is exhibited visibly 
 and perceptibly in the world of S]jirits, is only 
 a sort of general image or resemblance, which 
 nevertheless is discerned in heaven as to its 
 particulars ; but as to its singulars (particu- 
 lars of particulars), no one knoweth them but 
 the Lord alone. — Arc. 1505. 
 
 Many of those who have been most distin- 
 guished for their skill and knowledge in 
 points of doctrine, are amongst the infernals ; 
 but such as have lived a life of charity are 
 all in heaven. — Arc. 1515. 
 
 Spheres and odors are not of a regular con- 
 tinual existence ; they are diversely tempered 
 by the Lord, to prevent spirits always appear- 
 ing before others according to their true na- 
 ture and quality. — Arc. 1520. 
 
 In proportion as truths are more genuine 
 and more multiplied, in the same proportion 
 good is rendered more capable of receiving 
 them as vessels, and of reducing them to
 
 SWEDENBORG. V 
 
 order, and finally of manifesting itself; till 
 at length truths no longer appear, only as good 
 shines through them. Thus truth becomes 
 celestial-spiritual; inasmuch as the Lord is 
 present only in good, which is of charity alone. 
 — Arc. 2063. 
 
 The things of the body must in a measure 
 die before man can be born anew, or be regen- 
 erated : the body itself must die before man 
 can be admitted into heaven, and see the 
 things of heaven. Thus it is with the Word 
 of the Lord : its bodily parts are the contents 
 of the literal sense ; in which, whilst the at- 
 tention of the mind is fixed, the internal con- 
 tents do not appear; but when the former 
 become as it were dead, then first the latter 
 are presented to view. There is a difference 
 between the vessels, and the essential things 
 contained in the vessels. — Aix. 1408. 
 
 The celestial principle of love is such, that 
 it does not desire to live in propriety, or self- 
 seeking, but to impart itself to all, so that it 
 wisheth to give all its own to others. Herein 
 consisteth the essence of celestial love : the 
 Lord, as being essential love, or the essence 
 and life of the love of all in heaven, is desir- 
 ous to give to mankind all things that are his. 
 Nothing is more contrary to celestial love than 
 self-love. — Arc. 1419. 
 
 To wish to be greater than others is not 
 heaven, but hell. — A7r. 450.
 
 10 EXTRACTS FROM 
 
 In proportion as things natural, worldly, 
 and corporeal, partake of things celestial and 
 spiritual, so as to be influenced thereby, in 
 the same proportion they are good, and so far 
 are blessed. — Air. 1420. 
 
 Things scientifical are compared to planta- 
 tions of oaks, by reason of the interwoven 
 branches which distinguish the oak. — Arc. 
 1443. 
 
 During the process of regeneration, man 
 is introduced by the knowledges of things 
 spiritual and celestial ; but wdien he is regen- 
 erated, he is then introduced to, and is in the 
 celestial and spiritual things of knowledges. 
 
 — Arc. 1453. 
 
 In the time of the most ancient church, 
 they performed holy w^orship in their tents. 
 
 — AiT. 414. 
 
 Scientifics are the vessels of things spirit- 
 ual. — A7X. 1435. 
 
 Supposing there were several on earth who 
 had their internal sight open, they might be 
 together, and converse together, even though 
 the one was in India, and another in Europe. 
 
 — Arc. 1277. 
 
 The ambulations and progressions of spir- 
 its, which are often beheld, are nothing else 
 but chan.cres of state. — Arc. 1379.
 
 SWEDENBORG. 11 
 
 The men of the most ancient church had 
 the most delightful dreams, and likewise vis- 
 ions ; and it was at the same time insinuated 
 to them what such dreams and visions signi- 
 fied.— ^rc. 1122. 
 
 They who subdue the evil of their nature, 
 and regulate their lives by the laws of wisdom, 
 appear in the spiritual world in beautiful hu- 
 man forms, and are as the angels in heaven. 
 — Influx, 15. 
 
 Water signifies natural truth; so likewise 
 does the word river. — Influx, 20. 
 
 The essential property of heavenly love is 
 to be communicative. — Heaven and Hell, 400. 
 
 Heaven, considered in itself, is an aggre- 
 gate of beatitudes and delectation. The pleas- 
 ures of heaven are unutterable, as they are 
 innumerable. Xo man that is absorbed in 
 carnal and sensual gratifications can have the 
 least notion of any one of them, because all 
 his receptive faculties are turned back from 
 heaven to this world; consequently, being 
 immersed in the love of self and of the world, 
 he is incapable of taking pleasure in anything 
 but the honors and riches of this world, or in 
 sensual gratifications : whereas these things 
 do, as it were, extinguish or suffocate all 
 sense of the refined pleasures of heaven, even 
 so far as to render the reality of them incred- 
 ible. — Heaven and Hell, 397, 398.
 
 12 EXTRACTS FROM 
 
 The man who is in the love of self and of 
 the world is, during his bodily life, sensibly 
 affected therewith, and the pleasures resulting 
 from them ; whereas he who is in the love of 
 God and of his neighbor, has seldom, during 
 his life here, the same manifest sensations 
 thereof, nor of the sweets of the good affec- 
 tions resulting therefrom ; but in their room 
 feels only a kind of secret satisfaction in the 
 centre of his soul, darkened and covered, as 
 it were, with this natural corporeal integu- 
 ment, and deadened, in a manner, by the cares 
 of this life. But these states are quite altered 
 after death ; for then the pleasures resulting 
 from the love of self and of the world are 
 changed into horrors, signified by the name 
 of hell-tire. But that which was no more 
 than an inward, secret, and obscure satisfac- 
 tion, in those who were in the love of God 
 and of their neighbor, is then changed into 
 clear perceptions and joyous sensations ; and 
 what was before a hidden though spiritual 
 root of blessedness, does in their manifested 
 state of spiritual life bring forth the pleasant 
 fruit of spiritual delights. — Air. 401. 
 
 I found by experience, whenever I was 
 prompted by a motive of benevolence to com- 
 municate the joy I felt to any other, that, in 
 the room of what was so communicated, a 
 fresh and more copious stream of joy flowed 
 in upon my soul, and that according to the 
 degree of such benevolence. — Heaven and 
 Hell, 413.
 
 SWEDEXBORG. 13 
 
 The ultimate end of creation was doubtless 
 to provide and prepare for heaven an infinite 
 number of human beings, to be blessed with 
 the divine presence and communications ; 
 whilst so many stars serve as so many suns, 
 to enlighten, warm, and fructify so many 
 earths for the support of men, that should in 
 due time become angels in the kingdom of 
 heaven. — Heaven and Hell, 411. 
 
 To be under the Lord's leadings, from the 
 beginning to the end of our lives, in this 
 world, and so on in eternity, is what we are 
 to understand by his mercy : therefore let all 
 such know that every one is designedly born 
 into this world for heaven, and that he is 
 received into it who receives into himself the 
 qualifying heavenly principles in this world, 
 and that no other is excluded than he who 
 rejects them. — Heaven and Hell, 420. 
 
 Good and truths, of the same kind, love 
 one another by sympathy, and tend to union. 
 — Heaven and Hell, 319. 
 
 Faith and charity are communicated by the 
 Lord to those who shun evils as sin. — Coiv- 
 tinuation of the Last Judgment, 49. 
 
 Polygamy was permitted to the ^[ahometans 
 because they were Orientals ; who, without 
 such permission, would have burned with the 
 lust of filthy adulteries more than Europeans, 
 and so have perished. — Last Judgment, 72.
 
 14 EXTRACTS FROM 
 
 To will or desire truth for the sake of truth, 
 is likewise to lov^e and acknowledsre what is 
 divine. — Last Judgmeiit, 36. 
 
 ■^o' 
 
 All things in the universe have relation to 
 truth and good, and to their conjunction. — 
 Last Jtidg. 39. 
 
 The church would be but one, and not di- 
 vided into many, if charity was regarded as 
 the essential of the church ; in such case, the 
 differences which might exist as to doctrinal 
 opinions, and matters relating to external 
 worship, would be of no account. — Last 
 Judg. 39. 
 
 Cock-crowing, as well as twilight, signifies 
 in the word the last time of the church. — 
 Last Judgment, 39. 
 
 To love our neighbor does not consist in the 
 love of his person, but in loving that in him 
 which makes him our neighbor, consequently 
 good and truth. They who love the person, 
 and not the quality within him which consti- 
 tutes a neighbor, love what is evil as well as 
 what is good. The judge who punishes the 
 wicked, in order to their amendment, and that 
 the good may not be corrupted by them, loves 
 his neighbor. — Last Judg. 39. 
 
 To love our neighbor, is to do what is good, 
 just, and upright in all our dealings and con- 
 cerns. — Last Judgment, 39.
 
 SWEDENBORG. 15 
 
 The term neighbor signifies that good which 
 we ought to have in heart. — Last Judgment, 
 39. 
 
 The Lord is our neighbor in the supreme 
 sense, because he is to be loved above all 
 things ; hence everything derived from him, 
 in which he is present, is our neighbor ; con- 
 sequently good and truth are our neighbor. 
 The distinction of neighbor is according to 
 the quality of good, and thus according to 
 the presence of the Lord. Every man, every 
 society, also our country, and the church, 
 and in a universal sense the kingdom of the 
 Lord, are our neighbor : to do kind and ser- 
 viceable offices to them, according to their 
 several states, from a love of goodness, is to 
 love our neighbor. — Last Judgment, 39. 
 
 A life of charity is a life in conformity to 
 the commandments of the Lord ; consequently, 
 to live according to divine truths, is to love 
 the Lord. — Last Judgment, 39. 
 
 Genuine charity does not claim merit, be- 
 cause it proceeds from an internal affection, 
 consequently from the delight of doing good. 
 They who separate faith from charity in an- 
 other life, hold faith and the good works 
 which they did merely in an external form, as 
 meritorious. — Last Judgment, 39. 
 
 The ancients who belonged to the church 
 reduced the goods of charity into order, and
 
 16 EXTRACTS FROM 
 
 distinguished them into classes, giving to 
 each its proper name ; and herein consisted 
 their wisdom. — Last Judgment, 39. 
 
 All good is the offspring of love and charity, 
 and all truth is the offspring of good. — Last 
 Judg. 39. 
 
 nationality and liberty are the mansions of 
 the Lord in the human race, with the good 
 and with the evil. — Angelic Wisdom, 140. 
 
 The spiritual man loves spiritual truths ; 
 he loves not only to know and understand 
 them, but he also wills them. — Angelic Wis- 
 dom, 251. 
 
 When the things which are of heaven serve 
 as means to the natural man for his own ends, 
 then those means, although they appear celes- 
 tial, nevertheless become natural, inasmuch 
 as the end qualifies them ; for they become 
 as scientifics of the natural man. — A7igelic 
 Wisdom, 261. 
 
 The natural mind is in its form or image a 
 world; the spiritual mind is in its form or 
 image a heaven. — Angelic Wisdom, 270. 
 
 The natural mind, with all things apper- 
 taining to it, is turned in spiral circumvolu- 
 tions from right to left, but the spiritual mind 
 from left to right. An evil spirit cannot turn 
 his body in circumgyration from left to right,
 
 SWEDENBORG. 17 
 
 but from right to left ; whereas a good spirit 
 has difficulty in turning his body in circum- 
 gyration from right to left, but easily does it 
 from left to right. The circumgyration fol- 
 lows the flux of the interiors, which are of the 
 mind. — Angelic Wisdom, 270. 
 
 Man cannot do good from himself, but from 
 the Lord, and it is good which is called use. 
 The Lord is with those who do his command- 
 ments, consequently who perform uses. — 
 Angelic Wisdom, 335. 
 
 All good things which exist in act are called 
 uses. — Angelic Wisdom, 336. 
 
 By uses from the Lord are meant all things 
 which perfect the rational principle of man, 
 and cause man to receive a spiritual principle 
 from the Lord ; but by evil uses are meant all 
 things which destroy the rational principle, 
 and prevent man from becoming spiritual. — 
 Angelic iVisdom, 336. 
 
 An evil spirit, when viewed intently by the 
 angels, presently falls as it were into a swoon, 
 and loses the appearance of a human form, 
 till the angel turns away his eyes ; the cause 
 of which is, that the sight of the angels is 
 from the light of heaven, which is the same 
 with divine truth. All power belongs to 
 truths from good. — Heaven and Hell, 232, 
 ::33.
 
 18 EXTRACTS FROM 
 
 In the same proportion as man applies 
 knowledge to the purposes of good life, in 
 that degree, and no farther, his interior sight, 
 which is the property of his intellect, and his 
 interior affection, which is that of his will, 
 are in their progress to perfection. — Heaven 
 and Hell, 351. 
 
 Every affection of good and truth is an ex- 
 tension into heaven, and there is a communi- 
 cation and conjunction with those therein 
 who are in like affections. Every affection 
 of evil and false is also an extension into 
 hell, and there is a communication and con- 
 junction with those therein who are in similar 
 affections. — Last Judg. 9. 
 
 Angels and spirits do not know what men 
 they are with, any more than men know what 
 angels and spirits they cohabit with. — Last 
 Judg. 9. 
 
 They only are capable of thinking spirit- 
 ually, who, through the acknowledgment of 
 the Lord's divinity, are conjoined with heaven. 
 — Last Judgment, 10. 
 
 The angelic heaven is the end for which all 
 things in the universe were created, being the 
 end for which mankind was created; and 
 mankind is the end for which the visible 
 heaven, and all the earths therein, were cre- 
 ated. — Last Judg. 13.
 
 8WEDENB0RG 19 
 
 The interiors of man are formed for the re- 
 ception of heavenly things, and his exteriors 
 for the reception of worldly things ; and they 
 who receive the world, and not at the same 
 time heaven, receive hell. — Last Judg. 16. 
 
 Man's spiritual thought, which he is endued 
 with as well as an angel, during his life in the 
 body flows into natural ideas corresponding 
 with spiritual, and so are perceived therein ; 
 but it is otherwise when the mind of man is 
 loosed from the fetters of the body; then it 
 no longer thinks naturally, but spiritually. — 
 Last Judgment, 18. 
 
 When men reject the Divine Being from 
 their thoughts, they also reject the idea of 
 eternity. — Last Judgment, 25. 
 
 In the natural world the good and bad are 
 intermixed ; there no one knows the real 
 quality of another, nor are they separated 
 from each other according to the affection of 
 their life. — Last Judgment, 33. 
 
 The quality of charity is always determined 
 by the truths which give it form and exist- 
 ence. — Last Judgment, 38. 
 
 Charity is an internal affection of acting 
 according to truth : cliarity constitutes the 
 spiritual life of man. — Last Judgment, 10.
 
 20 EXTRACTS FROM 
 
 To do what is good and true, for the sake of 
 goodness and truth, is to love our neighbor : 
 they who do this love the Lord, who is our 
 neighbor in a supreme sense. — Last Judg- 
 ment, 40. 
 
 Man recedes from wisdom in proportion as 
 he recedes from charity : they who are not in 
 charity are in ignorance respecting divine 
 truths. — Last Judgment, 40. 
 
 The life of the understanding proceeds 
 from the life of the will, comparatively as 
 light proceeds from lire or flame. — Last Judg- 
 ment, 40. 
 
 How perverted a state they are in whose 
 understanding and will do not act in unity. 
 Such is the state of hypocrites, of the deceit- 
 ful, of flatterers, and of dissemblers. — Last 
 Judgment, 39. 
 
 The understanding is enlightened in pro- 
 portion as man receives truth with his will. 
 The understanding consisteth in seeing, from 
 matters of experience and science, truths, the 
 causes of things, their connections and conse- 
 quences, in regular order. The understanding 
 consisteth in seeing and perceiving whether a 
 thing be true or not, before it is confirmed ; 
 but not in being able to confirm everything. — 
 Last Judgment, 39.
 
 STVEDEXBORG. 21 
 
 From the love of good in the will proceeds 
 the love of truth in the understanding ; from 
 the love of truth proceeds the perception of 
 truth; from the perception of truth the 
 thought of truth : hence comes the acknowl- 
 edgment of truth, Vv^hich is faith in its genu- 
 ine sense. — Doctrine of Life, 36. 
 
 Good procures to itself truths, and from 
 thence hath its nourishment and formation. 
 
 — Doctrine of Life, 36. 
 
 So far as any one is principled in good, and 
 by virtue of good loves truths, so far he loves 
 the Lord ; inasmuch as the Lord is essential 
 good, and essential truth. — Doctrine of Life, 
 38. 
 
 The more a man shuns evils as sins, so 
 much the more he loves and desires truths, 
 because he is so much the more principled in 
 good ; hereby he comes into the heavenly mar- 
 riage. — Doctrine of Life, 41. 
 
 When a man shuns evil as sin, then he is 
 in the Lord, and the Lord operates all things. 
 
 — Doctrine of Life, 48. 
 
 '\Anien man ceaseth to do evils, then he 
 doeth good, not from himself, but from the 
 Lord ; therefore in the commandments is said 
 not what good he should do, but what evil lie 
 should not do. — Doctrine of Life, bS.
 
 22 EXTRACTS FROM 
 
 The angels, when they hear the sound of 
 man's voice and speech, perceive in it all the 
 affections of his love, and likewise discover 
 of what kind and quality they are. — The- 
 ology, 365. 
 
 Charity joined with faith, and faith joined 
 with charity, may be likened to the face of a 
 fair virgin, made beautiful by a proper mix- 
 ture of red and white ; which similitude also 
 hath an exact coincidence, inasmuch as love, 
 and consequently charity, are red in the spir- 
 itual world, by virtue of the fire of the heav- 
 enly sun ; and truth, and consequently faith, 
 are white, by virtue of the light of the same 
 sun. Faith separated from charity may be 
 likened to a dance called St. Vitus' dance, 
 occasioned by the bite of a tarantula : for the 
 reason of man, where faith is in such a state 
 of separation, doth, as it were, dance like a 
 madman, and at such times fancieth itself 
 alive, when yet it hath no more power to make 
 any reasonable deductions, and form just con- 
 ceptions of spiritual truths, than a man lying 
 in bed, oppressed with the nightmare. — The- 
 olorjij, 367. 
 
 None can be in spiritual conjugal love but 
 those who are so from the Lord, because 
 heaven is in that love ; and the natural man, 
 with whom that love derives its pleasure 
 solely from the flesh, cannot approach heaven, 
 nor any angel, nor even to any man in whom
 
 SWEDENBORG. 23 
 
 that love is, for that love is the foundation 
 of all celestial and spiritual loves. — Conjw- 
 gal Love, 71. 
 
 None can be in true conjugal love but those 
 Tvho receive it from the Lord, who go to him 
 direct, and live the life of the church from 
 him ; because that love, viewed in its origin, 
 and in its correspondence, is celestial, spirit- 
 ual, holy, pure, and clean, beyond all other 
 love, which is with the angels of heaven, and 
 with the men of the church. And these its 
 attributes cannot be given, but with those 
 who are in conjunction with the Lord, and 
 from him in consociation with the angels of 
 heaven ; for these fly extra-conjugal loves, 
 which are conjunctions with others than the 
 conjugal partner, as the loss of the soul, and 
 the stagnations of hell. And inasmuch as 
 the married pairs shun those conjunctions as 
 to the lusts of the will, and thence as to 
 intentions, in the same degree that love is 
 purified with them, and is successively spir- 
 itual; first, while they live on earth, and 
 afterwards in heaven. — Conjugal Love, 71. 
 
 Whosoever reflects, or is capable of reflect- 
 ing, upon the affections of good and truth, 
 appertaining to himself, and also on what is 
 delightful and pleasant, will observe the pro- 
 pensity of one more than of another; but 
 these, and like things, do not appear without 
 reflection. — Arc. 3980.
 
 24 EXTRACTS FROM 
 
 The variety of love and charity is heavenly 
 harmony. — A)x. 3986. 
 
 Juice is introduced in fruits by means of 
 fibres, which wither away ; and the fruits 
 ripen afterwards, by means of the fibres of 
 genuine juice. Man, in infancy and child- 
 hood, learns things useful, afterwards things 
 more useful, at length such things as regard 
 eternal life ; in which case the former things 
 are almost obliterated. — Air. 3982. 
 
 The Word, as being divine, contains in it 
 only such things as regard salvation . and 
 eternal life. — Arc, 3993. 
 
 When any one doeth good, not from the 
 good of truth, in such case he is always desir- 
 ous to be recompensed, for he doeth it for the 
 sake of himself. — Arc. 3993. 
 
 Colors are modifications of light and 
 shade, in black and white, as in planes. — 
 Arc. 3993. 
 
 Innocence makes good to be good. — Arc. 
 3994. 
 
 Whereas faith is not faith unless it be 
 grounded in charity towards our neighbor, 
 and thereby in love to the Lord, neither is 
 there any charity and love unless grounded 
 in innocence. — Arc. 3994.
 
 SWEDEXBORG. 25 
 
 The paschal lamb is the Lord in a supreme 
 sense ; the passover signified the Lord's glori- 
 fication, that is, the putting on of the divine 
 principle, as to the human; and, in a repre- 
 sentative sense, it signifies the regeneration 
 of man. No one can be regenerated except 
 by charity, in which is innocence. — Arc. 
 3994. 
 
 During the process of man's regeneration, 
 the truth, which is of faith, apparently pre- 
 cedes, and the good, which is of charity, 
 apparently follows ; but when man is regen- 
 erated, then the good, which is of charity, 
 manifestly precedes, and the truth, which is 
 of faith, manifestly follows : however, in the 
 former case it is only an appearance, whereas 
 in the latter it is essentially so. — Arc. 
 3995. 
 
 The propriety of innocence (proprium) 
 consists in knowing, acknowledging, and be- 
 lieving, not with the mouth, but with the 
 heart, that nothing but evil is from self, and 
 that all good is from the Lord. When man 
 is in this confession and faith from the heart, 
 then the Lord flows in with good and truth, 
 and insinuates into him a celestial propriety, 
 Avhich is bright and shining. It is impossible 
 for any one to be in true humiliation unless 
 he be in this acknowledgment and faith from 
 the heart, for in this case he is in self-annihi- 
 lation. — Arc. 3993.
 
 26 EXTRACTS FROM 
 
 Good floweth in from the Lord by an inter- 
 nal way, or by the way of the soul; and 
 truth floweth in by an external way, or by 
 the way of the senses, which is that of the 
 body. The truth which entereth by this 
 latter way is adopted by the good which is 
 within, and is conjoined thereto; and this 
 with a continuance, till man is regenerated. 
 When this is the case, then is a change ; and 
 truth is brought into act from a principle of 
 good. — Arc. 3995. 
 
 There are goods procured by truths, there 
 are truths born thence, and by these again 
 goods procured : there are truths born from 
 goods, and this also in a series : there are 
 goods mixed with evils, and truths mixed 
 with falses ; and the mixtures and temper- 
 atures of these are so various and manifold 
 as to exceed myriads of myriads. They are 
 also varied according to all states of the life ; 
 and states of the life, in general, are accord- 
 ing to ages, and in particular according to 
 the affections, of whatsoever kind they be. 
 — Arc. 4005. 
 
 There are two things which are put off 
 by all who enter into heaven, propriety 
 and the confidence thence derived, and self- 
 merit or proper justice ; and they put on 
 heavenly propriety, which is from the Lord, 
 and the Lord's merit or justice. — Aix. 
 4007.
 
 SWEDENBORG. 27 
 
 In ancient times every tree signified some 
 species of good and truth : hence worship was 
 performed in groves, according to the species 
 of trees. — Arc. 4013. 
 
 Nothing can do evil to the divine principle, 
 but to hinder its influx may be done, and all 
 evil hath tliis effect. — A?'c. 4078. 
 
 Pouring oil upon the head of a statue, 
 which was done by Jacob, denoted to make 
 truth good ; statue denoting a holy boundary, 
 thus the ultimate of order, consequently 
 truth. — Arc. 4090. 
 
 The first state is that the mind is kept in 
 doubt ; the second state is that doubt is dis- 
 pelled by reasons ; the third state is afiirma- 
 tion ; the last is act. Thus good with truths 
 insinuates itself from the intellectual part 
 into the voluntary part, and is appropriated. 
 — Arc. 4097. 
 
 The societies of spirits, which serve for a 
 middle good, are in worldly principles ; 
 whereas the societies of angels, which serve 
 for introducing the affections of truth, are 
 not in worldly, but in heavenly principles : 
 these two societies act with man who is 
 regenerating. So far as man is initiated into 
 heavenly principles by the angels, so far the 
 spirits are removed who are in worldly prin- 
 ciples ; and unless they are removed, truths
 
 28 EXTRACTS FROM 
 
 are dissipated : for -worldly and heavenly 
 principle sare in concord with man when 
 heavenly principles have dominion over 
 worldly ; but they are in discord when 
 worldly principles have dominion over heav- 
 enly : when they are in concord, then truths 
 are multiplied in man's natural principle ; 
 but when they are in discord, then truths 
 are diminished, yea are consumed, because 
 worldly things overshadow heavenly, conse- 
 quently place them in doubt ; whereas, when 
 heavenly things have dominion, they illus- 
 trate worldly things, and i)lace them in clear- 
 ness, and take away doubts. Those things 
 have dominion which are most loved. — Arc. 
 4099. 
 
 Every affection of love hath its delight and 
 pleasantness along with it, and the affection 
 of the love of goodness and truth hath such 
 a delight and pleasantness as the angels of 
 heaven enjoy. Affection is of the love, and 
 the love of man is his life. — Apoc. Rev. 526. 
 
 By fearing the name of the Lord is signi- 
 fied to love the things which are of the 
 Lord. Every one who loveth another is also 
 afraid to do harm to him whom he loveth : 
 there is no such thing as genuine love with- 
 out such fear. — Apoc. liev. 527. 
 
 He who loves evils loves to do evil to the 
 Lord, yea to crucify him : this lies deeply hid 
 in all evil. That this is the case is not
 
 SWEDEXBORG. 29 
 
 known to men ; but it is very well known to 
 the angels. — Apoc. Rev. 527. 
 
 The Apocalypse, from beginning to end, 
 treats solely of the state of the former 
 heaven and church, and of their abolition ; 
 and afterwards of the new heaven, and new 
 church, in which one God will be acknowl- 
 edged, in whom there is a trinity, and that 
 that God is the Lord. — A^joc. Rev. 523. 
 
 He who has known the influx of successive 
 into simultaneous order can comprehend the 
 cause that angels can see all the thoughts 
 and intentions of a man's mind in his hand ; 
 and likewise that wives, from the hands of 
 their husbands upon their breasts, perceive 
 their affections. The reason is because the 
 hands are the ultimates of man, in which are 
 determined the fluctuations and conclusions 
 of his mind. — Conjugal Love, 314. 
 
 The soul of man is man himself; a full and 
 perfect human form ; not life, but a recipient 
 of life from God ; and thus the habitation of 
 God. — Conjugal Love, 315. 
 
 Those who live according to the doctrines 
 of the new church have communion with the 
 angels in heaven. — Ajioc. Rev. 1. 
 
 In heaven all are called servants of the 
 Lord who are in his spiritual kingdom, but 
 they who are in his celestial kingdom are
 
 30 EXTRACTS FROM 
 
 called ministers. The reason is because they 
 who are in his spiritual kingdom are princi- 
 pled in wisdom from divine truth, and they 
 who are in his celestial kingdom are princi- 
 pled in love from divine good; and good 
 ministereth, and truth serveth. — A2:>oc. 
 Rev. 1. 
 
 Heaven, in the sight of the Lord, is as one 
 man, whose soul is the Lord himself ; where- 
 fore the Lord speaketh with man through 
 heaven, as man doth from his soul through 
 his body with another. But this arcanum 
 cannot be unfolded in a few words. — Ajpoc. 
 Rev. 5. 
 
 All are, as it were, connected in consan- 
 guinity by charity, but in affinity by faith. 
 When faith is from charity, then charity 
 conjoins, and faith consociates. — Aj^oc. Rev. 
 32. 
 
 The Word was not revealed in a state of 
 the spirit, or in vision, but was dictated by 
 the Lord viva voce to the prophets. — Apoc. 
 Rev. 37. 
 
 By a voice, as of a trumpet, is signified 
 manifest perception. — Apoc. Rev. 37. 
 
 A voice from heaven denotes the divine 
 truth of the Lord from his Word. — Apoc. 
 Rev. 37.
 
 SWEDENBORG. 31 
 
 Every letter, in the spiritual world, signi- 
 fies a thing: the letter H involves infinity, 
 because it is only an aspirate. — A^mc. 
 Rev. 38. 
 
 A vowel, as it is used for sound, signifies 
 somewhat of affection or love. Alpha and 
 Omega have relation to love. — Apoc. Rev. 29. 
 
 Forasmuch as every letter signifies a thing 
 in the spiritual world, and consequently in 
 the language of angels, therefore David 
 wrote the 119th psalm in order, according 
 to the letters of the alphabet, beginning with 
 Aleph, and ending with Tau. — Apoc. Rev. 38. 
 
 The Lord is the Word, inasmuch as it is 
 from him, and of him. — Ai^oc. Rev. 42. 
 
 The reason why the new church is meant 
 by the seven candlesticks is because in it, 
 and in the midst of it, the Lord is. — Apoc. 
 Rev. 43. 
 
 iSTothing is said of the lamps of those can- 
 dlesticks ; for they who are to be of the 
 Lord's new church are only candlesticks, which 
 will have their light from the Lord. The 
 candlesticks were of gold, which signifies 
 good. Every church is a church from good, 
 which is formed by truths. — Apoc. Rev. 43. 
 
 Those candlesticks were not placed one 
 close to another, or conti£?uou3 to each other.
 
 32 EXTRACTS FROM 
 
 but at certain distances, forming a kind of 
 circle, as is evident from these words: 
 " These things saith he who walketh in the 
 midst of the seven golden candlesticks." — 
 Aj)oG. Rev. 43. 
 
 The Lord called himself the Son of God, 
 and also the Son of Man. By the Son of 
 God he meant himself as to his divine hu- 
 manity ; and by the Son of Man himself as 
 to the Word. The Lord reiDresented himself 
 to John as the Word; therefore as seen of 
 him he is called the Son of [Man, because the 
 new church is the subject treated of, which 
 is a church from the AVord. — A^joc. Rev. 44. 
 
 Forasmuch as the church is a church from 
 the Lord through the Word, therefore the 
 Son of Man was seen in the midst of the 
 candlesticks. In the midst signifies in the in- 
 most principle, from which the things which 
 are round about, or which are without, derive 
 their essence, in this instance their light and 
 intelligence. — Ajyoc. Rev. 44. 
 
 Garments signify truths in the Word, be- 
 cause in heaven they are clothed according 
 to the truths proceeding from their good. — 
 Apoc. Rev. 43. 
 
 A zone or girdle in the Word signifies a 
 common band, whereby all things are kept in 
 their order and connection. — Aj^^oc. Rev. 46.
 
 SWEDENBORG. 33 
 
 Bald signifies the Word without its literal 
 sense, and bears signify that sense of the 
 Word separated from its internal sense. 
 They who separate them appear in the spir- 
 itual world like bears, when seen from far. 
 — Ajjoc. Rev. 47. 
 
 Nazarite, in the Hebrew, signifies hair ; 
 hence, the strength of Samson, who was a 
 Nazarite, was in his hair. — Ai^oc. Rev. 47. 
 
 Wool signifies good in ultimates, and snow 
 truth in ultimates : for wool is from sheep, 
 by which is signified the good of charity ; 
 and snow is from water, by which are signi- 
 fied truths of faith. — Apoc. Rev. 47. 
 
 The natural, which is also the external 
 man, is purified when he shuns evils which 
 the spiritual or internal man sees to be evils, 
 and that they ought to be shunned. — Apoc. 
 Rev. 49. 
 
 Man's natural property is understood by 
 feet ; and this ])erverts all things if it be not 
 washed or purified. — Apoc. Rev. 49. 
 
 By waters, in the Word, are meant truths 
 in the natural man : hence appears what is 
 signified by baptism, and likewise by these 
 words of the Lord in John, " Except a man 
 be born of water and of the Spirit, he cannot 
 enter into the kingdom of God." To be born 
 of water signifies to be born by truths ; and
 
 34 EXTRACTS FROM 
 
 of the spirit signifies by a life according to 
 them. Waters, in an opposite sense, signify 
 falses. — Apoc. Rev. 50. 
 
 Stars signify knowledges of things good 
 and true from the AVord. The Son of Man's 
 having them in his right hand signifies that 
 they are from the Lord alone through the 
 Word. About the angels, when they are 
 beneath the heavens, there appear, as it were, 
 little stars in great abundance, and in like 
 manner about spirits ; fixed with those who 
 are in genuine truths from the Word, but 
 wandering with those who are in falsified 
 truths. — A2)oc. Rev. 51. 
 
 In proportion as a man is in goods of life, 
 in the same proportion he is really in truths 
 of doctrine. The reason is because goods of 
 life open the interiors of the mind ; and these 
 being opened, truths appear in their light, 
 whereby they are not only understood, but 
 also loved. Not so when doctrines are pri- 
 marily, or in the first place, respected; in 
 this case truths may indeed be known, but 
 not seen interiorly, and loved out of spiritual 
 affection. — Apocalypse Revealed j 82. 
 
 There is no church in man till truth of 
 doctrine conceived in the internal man is 
 born in the external. — Apoc. Rev. 17. 
 
 By eating of the tree of life is signified the 
 appropriation of the good of love from the 
 Lord. — Apoc. Rev. 89.
 
 SWEDEXBORG. 35 
 
 By Jews, in the Word, are meant they of 
 the Lord's celestial church, who are such as 
 are in love towards him; because in the 
 Word, by Judah, in a supreme sense, is 
 meant the Lord as to the divine good of 
 divine love. — Apoc. Rev. 94 
 
 The celestial see truths from good alone. 
 By hidden manna is meant hidden wisdom, 
 written in the life more than in the memory. 
 — Apoc. Rev. 120. 
 
 Those who are in the third heaven do not 
 talk of truths of doctrine, but do them. — 
 Apoc. Rev. 120. 
 
 Those who see truths from good have the 
 law written in their hearts. — Ap)oc. Rev. 121. 
 
 Good without truths is like bread and meat 
 without wine and water, which do not nour- 
 ish ; and also like fruit in which there is no 
 juice ; like trees stripped of their leaves, on 
 which there hang some dry apples, left since 
 autumn. — Apoc. Rev. 122. 
 
 He is called a priest who is in good : " Ye 
 shall be called the priests of Jehovah, the min- 
 isters of your Gocl.^^ Isa. Ixi. 6. Apoc. Rev. 
 128. Minister is predicated of good, servant 
 of truth. The priests represented the Lord 
 with respect to divine good. — Apoc. Rev. 128.
 
 36 EXTRACTS FROM 
 
 Good desires to be nourished, and is nour- 
 ished by truths. — Apoc. Rev. 130. 
 
 In the "Word there is a marriage of good- 
 ness and truth. Whoredom signifies to adul- 
 terate the good, and falsify the truths. — 
 Apoc. Rev. 134. 
 
 Truth serveth good, and good ministereth 
 to truth. — Aiioc. Rev. 128. 
 
 They who from their own reason have fal- 
 sified the AVord, after death, when they come 
 into the spiritual world, become addicted to 
 whoredom. They who have confirmed them- 
 selves in faith alone, to the exclusion of works 
 of charity, are in the lust of committing adul- 
 tery; sons with their mother. — Apoc. Rev. 
 134. 
 
 "Worship receives its life from truths, and 
 from a life conformable to them. — Apoc. 
 Rev. 155. 
 
 Every one's exteriors, after death, are re- 
 duced to a state analogous to his interiors. 
 — Apoc. Rev. 157. 
 
 He who learneth truths, and liveth accord- 
 ing to them, is like one who is waked out of 
 sleep, and becometh watchful ; but he who 
 is not in truths, but only in worship, is like 
 one who sleepeth and dreameth. Natural 
 life considered in itself, without spiritual
 
 SWEDENBORG. 37 
 
 life, is nothing else but sleep; but natural 
 life in wliich there is spiritual life is watch- 
 fulness ; and this is no other wise acquired 
 than by truths, which are in their day, and 
 in their light, when man is in a life conform- 
 able to them. — Ajioc. Rev. 158. 
 
 He who is tempted in the world is not 
 tempted after death. — Ajpoc. Rev. 185. 
 
 Wisdom perishes in man when he ceases to 
 live according to truths ; for then he ceases 
 to love wisdom, and consequently ceases to 
 love the Lord. — Apoc. Rev. 189. 
 
 Angels never understand anything else by 
 Father, when it is read in the Word, but the 
 divine good. — Apoc. Rev. 170. 
 
 When cities are named in the Word, the 
 angels understand nothing else but doctri- 
 nals. — Apoc. Rev. 191. 
 
 Man, with his quality, is in what he 
 thinks, speaks, and writes ; in the Word the 
 Lord alone is. — Aptoc. Rev. 200. 
 
 No one feels and perceives the divine life 
 from the Word but he who is in the spirit- 
 ual affection of truth when he reads it, for he 
 is in conjunction with the Lord through the 
 Word. There is something intimately affect- 
 ing the heart and spirit, which flows into the
 
 38 EXTRACTS FROM 
 
 understanding with light, and testifies. — 
 Apoc. Rev. 200. 
 
 The Word communicates with the univer- 
 sal heaven, and severally with each society 
 t\\QVQ. — Ajjoc. Rev. 200. 
 
 They who are lukewarm are neither in 
 heaven nor in hell, but in a place separate, 
 deprived of human life, where there are 
 nothing but mere fantasies. The whole of 
 the rational life is extirpated, the ultimates 
 of life alone remaining; which, when sepa- 
 rated from the intexiors, are mere fantasies. 
 
 — Apoc. Rev. 204. 
 
 Temptations are spiritual combats against 
 one's self ; without them negations and con- 
 firmations against divine truths cannot be 
 extirpated. — Apoc. Rev. 215. 
 
 He who acts from the affection of the love 
 of truth acts also from aversion to what is 
 false. — Aptoc. Rev. 215. 
 
 It appears as if the- Lord was angry when 
 man's own evil punishes him ; which is per- 
 mitted out of love, that his evil may be re- 
 moved ; like the case of a parent and child. 
 
 — Apoc. Rev. 216. 
 
 There are two ways to the understanding ; 
 one from the world, and the otlier from 
 heaven. The Lord withdraws the under-
 
 SWEDEXBORG. 39 
 
 standing from the world when he inuminates 
 it. — Aj)oc. Rev. 224. 
 
 Charity consists in doing well by our neigh- 
 bor, and faith in thinking well of God, and 
 the essentials of the church. — Apoc. Rev. 224. 
 
 A jasper, because it is white, signifies the 
 things which appertain to the truth of wis- 
 dom ; and a sardine stone, because it is red, 
 the things which appertain to the good of 
 love. Precious stones are in great abun- 
 dance in heaven. — Apoo. Rev. 231. 
 
 All precious stones in heaven derive their 
 origin from the ultimates of the Word ; and 
 their transparency from the spiritual sense 
 contained in those ultimates. The ultimates 
 of the Word are the truths and goods of its 
 literal sense. — Aiwc. Rev. 231. 
 
 Wisdom truly human consists in knowing 
 that there is a God, what God is, and what is 
 of God. This the divine truth of the Word 
 teacheth. — Apoc. Rev. 243. 
 
 A lion signifies the divine truth as to 
 power, a calf as to the affection of knowing ; 
 the face of a man signifies the divine truth 
 as to wisdom, an eagle as to knowledge and 
 understanding. — Apoc. Rev. 244. 
 
 The first natural affection is the affection 
 of knowing^ thimrs true and srood. This is
 
 40 EXTRACTS FROM 
 
 what is signified by sacrifices of calves. — 
 Aj)oc. Rev. 242. 
 
 V>y the cherubims covering their bodies 
 with their wings is signified to preserve or 
 defend the interior truths, which belong to 
 the spiritual sense of the Word, from viola- 
 tion. — Ajyoc. Rev. 245. 
 
 By wings are signified powers, because by 
 them birds lift themselves up ; and wings, in 
 birds, are in the place of arms in men. The 
 animals not resting day and night signifies 
 that the Word continually and without inter- 
 mission teaches. — A^wc. Rev. 247. 
 
 When divine truth is treated of in the 
 Word, it is called glory; and when divine 
 good is treated of, it is called honor. — Apoc. 
 Rev. 249. 
 
 Casting their crowns before the throne 
 signifies an acknowledgment that their wis- 
 dom is from the Lord alone. — Aj^oc. Rev. 252. 
 
 Altar signifies worshij) of the Lord from 
 the good of love. — Apoc. Rev. 325. 
 
 Blood signifies divine truth; in an oppo- 
 site sense, divine truth falsified. — Jj^oc. Rev. 
 332. 
 
 In the spiritual world, stars appear to fall 
 from heaven to the earth there, when knowl-
 
 SWEDENBORG. 41 
 
 edges of good and truth, perish. — Apoc. 
 Rev. 333. 
 
 All comparisons in the Word are corre- 
 spondences. — A2}oc. Rev. 334. 
 
 Every tree signifies something of the church 
 in man. — Ajjoc. Rev. 334. 
 
 Armies, or hosts, are goods and truths of 
 the church out of the Word. — A2JOG. Rev. 335. 
 
 In an abstract sense, every island signifies 
 every truth of faith. — Apoc. Rev. 336. 
 
 They who are in the love of doing uses to 
 the community, and to society, in heaven 
 enjoy beatitude above all others. — Apoc. 
 Rev. 353. 
 
 They who have overcome in temptations 
 have an interior perception of uses. By 
 temptations the interiors of the mind are 
 opened. They feel in themselves what is 
 good, and see in themselves what is true. 
 The perception which they have is described 
 in Jerem. chap. xxxi. 33, 34. After temptation 
 there is freedom of elocution from percep- 
 tion. — Apoc. Rev. 354. 
 
 Celestial conjugal love is the love of good- 
 ness and truth. — Ap)oc. Rev. 358.
 
 42 EXTRACTS FROM 
 
 Palms signify divine truths in ultimates. 
 — Ajjoc. Bev. 367. 
 
 By the river Jordan is signified divine 
 truth. — Ajjoc. Bev. oG7. 
 
 Eeligious principles are cleansed by temp- 
 tations, which are signified by great afflic- 
 tion. — A2^oG. Bev. 378. 
 
 When the will loves evil, the understand- 
 ing loves what is false. — A^joc. Bev. 382. 
 
 The Lord is present with man in his di- 
 vine natural principle, but with the angels of 
 his spiritual kingdom in his divine spiritual, 
 and with the angels of his celestial kingdom 
 in his divine celestial principle ; and yet he 
 is not divided, but appears to every one 
 according to his quality. — Apoc. Bev. 466. 
 
 Man, when he is regenerated, from natural 
 becomes spiritual. — Ajmc. Bev. 466. 
 
 Jehovah sweareth, that is, testifieth by 
 himself. — Aiioc. Bev. 474. 
 
 After the representative rites of the church 
 were abolished, oaths, as used in covenants, 
 were also abolished by the Lord. — Apoc. Bev. 
 474. 
 
 That there should no longer be time signi- 
 fies tliat there cannot be any state of the
 
 SWEDENBORG. 43 
 
 church, or any church, except one God be 
 acknowledged, and that that God is the Lord. 
 — Aj^oc. Rev. 476. 
 
 Time is not measured, in the spiritual 
 world, by days, weeks, months, and years, 
 but by states ; which are progressions of 
 their life, from which they remember things 
 past. — Apoc. Rev. 476. 
 
 By kings, abstractedly, are signified truths 
 originating in good, or falses originating in 
 evil. — A2)oc. Rev. 483. 
 
 By mill, and grinding in a mill, in the 
 Word, is meant to collect from the Word 
 what is serviceable or subservient to doc- 
 trine. — Apoc. Rev. 484. 
 
 By measuring is signified the quality or 
 state of a thing. — Ajjoc. Rev. 486. 
 
 An inundating rain denotes devastation of 
 truth, and temptation. — Apoc. Rev. 496. 
 
 Enter into whatever intricacy of thought 
 j^ou will, yet you will never be able to extri- 
 cate yourself, and make out that God is one, 
 unless he is also one r)erson. — Aimc. Rev. 
 490.
 
 44 EXTRACTS FROM 
 
 The plagues of Egypt signified so many 
 cupidities of the natural man separated from 
 the spiritual, which acteth solely from his 
 own intelligence, and the pride or conceit 
 thereof. — Ajyoc. Rev. 503. 
 
 Seven, as well as three, signifies what is 
 full and complete ; but seven is said of holy 
 things, and three of things not holy. — A]jog. 
 Rev. 505. 
 
 In the Word, by heart and soul are meant 
 the will and understanding of man. — A2J0G, 
 Rev. 507. 
 
 They do good from the Lord who shun 
 evils as sins. — Ai^oc. Rev. 517. 
 
 The laws were promulgated from Mount 
 Sinai, and written with the finger of Jeho- 
 vah, to the end it might be known that those 
 laws were not only civil and moral laws, but 
 that they were also spiritual laws. — Ajjoc. 
 Rev. 529. 
 
 To taste of the pleasures of goodness is to 
 taste of the pleasures of the angels of heaven. 
 
 — Ajjoc. Rev. 531. 
 
 The church, from its affection to good and 
 truth, is represented by, and denominated 
 woman, and also virgin ; as likewise all who 
 are in the affection of good are styled virgins. 
 
 — Heaven and Hell, 308.
 
 SW'EDEXBOEG. 45 
 
 Conjugal love derives its origin from the 
 conjunction of two in unity of mind, and this 
 is called in heaven cohabitation. — Heaven 
 and Hell, 236. 
 
 Camel signifies scientifical knoT^ledge in 
 general, and the eye of a needle spiritual 
 truth. — Heaven and Hell, 365. 
 
 The conjunction of truth and good consti- 
 tutes an angel, and also his understanding, 
 wisdom, and happiness ; for according to such 
 conjunction is the degree of angelical perfec- 
 tion. — Heaven and Hell, 370. 
 
 The whole of heaven is represented in con- 
 jugal love, together with beatitudes and de- 
 lights innumerable. — Heaven and Hell, 374. 
 
 There is no stronger sympathy than be- 
 tween truth and good. — Heaven and Hell, 
 375. 
 
 All are in conjugal love who through di- 
 vine truths attain to divine good. — Heaven 
 and Hell, 376. 
 
 Marriages in the heavens are formed only 
 of those who belong to the same society. 
 This was represented among the Israelites 
 by their marrying within their own tribes. 
 Heaven and Hell, 378.
 
 46 EXTRACTS FROM 
 
 Marriage with more than one wife is like 
 an understanding divided into many wills. — 
 Heaven and Hell, 379. 
 
 Sensual gratification in a little time changes 
 into disgust. — Heaven and Hell, 379. 
 
 The beatitudes of truly spiritual conjugal 
 love might be reckoned up to many thousands, 
 of which not one is fully known by mortal 
 man. — Heaven and Hell, 379. 
 
 All corporeal or sensual pleasures issue 
 from the love of self and the love of the 
 world, from which proceed all kinds of con- 
 cupiscence and voluptuousness ; but all true 
 delights of the soul or spirit originate from 
 love to God and love to our neighbor; and 
 from these sources are derived our affections 
 for good and truth, and our most satisfjdng 
 interior pleasures. — Heaven and Hell, 306. 
 
 These two loves, with their concomitant 
 pleasures, proceed by influx from the Lord, 
 and from heaven by internal emanation from 
 above, and affect the inmost recesses of the 
 soul; but the former spurious loves, with 
 their pleasures, issue from the carnal part, 
 and from the world outwardly, or from be- 
 neath, and affect the exterior senses. As far, 
 therefore, as the two heavenly loves before 
 mentioned are received, and affect us, so far 
 the inward gate of the soul or spirit stands 
 open to the divine influences ; and as far as
 
 SWEDENBOKG. 47 
 
 the other two spurious loves are received, and 
 affect us, so far the outward gate of the bod- 
 ily senses stands open to the world and its 
 evil influences. — Heaven and Hell, 396. 
 
 As these different kinds of love gain admis- 
 sion into our hearts, so also do their respec- 
 tive pleasures ; those of heaven into the in- 
 ward, and those of the world into the outward 
 man : every pleasure is attendant on its par- 
 ent love. — Heaven and Hell, 396. 
 
 The essential property of heavenly love is 
 to be communicative. — Heaven and Hell, 399. 
 
 There is inherent in love a strong attrac- 
 tive power, Avith the desire of appropriating 
 to itself such truths as accord with its nature. 
 — Heaven and Hell, 18. 
 
 To love the Lord and our nei.£chbor is to 
 
 V 
 
 16. 
 
 love goodness and truth. — Heaven and Hell, 
 
 Every will hath its proper intellect. — 
 Heaven and Hell, 32. 
 
 From the divine celestial principle, the 
 Lord is in the Word called Jesus ; and from 
 the divine spiritual, Christ. — Heaven and 
 Hell, 24. 
 
 They who are so affected with divine truths 
 as to receive them into the life principle, or
 
 48 EXTRACTS FEOM 
 
 will, SO that they become operative, are in 
 the inmost or third heaven, and there in 
 rank according to the degree of their affec- 
 tion for truth. — Heaven and Hell, 33, 
 
 But they who give them not so immediate 
 an admission into the will, but only into 
 their memory and understanding, and after- 
 wards frame their will according thereto, and 
 then proceed to act, these are in the middle 
 or second heaven ; but they who add to their 
 faith good life, though without any extraor- 
 dinary earnestness and sedulity alter divine 
 knowledge, they are in the lowest or first 
 heaven. Hence it is manifest that it is the 
 interior or inward disposition that consti- 
 tutes heaven. — Heaven and Hell, 33. 
 
 Every human perfection (virtue and grace) 
 increases towards the interior of man, as 
 being nearer to the Deity, and purer in 
 itself; but decreases towards the exterior, 
 as this is more remote from the Deity, and 
 more gross in itself. — Heaven and Hell, 34. 
 
 Perfection, even in heaven, consists in va- 
 riety. — Heaven and Hell, bQ. 
 
 Works and deeds are man's outward life, 
 manifesting the principle of life within him. 
 — Heaven and Hell, 471. 
 
 As are the thought and will, such is the 
 quality of the act. A thousand men may do
 
 SWEDENBORG. 49 
 
 the same act, yet the act of every one of 
 them may be different in quality, through the 
 difference in the will or motive of the doer. 
 — Heaven and Hell, 472. 
 
 If a man loves what he believes, then he 
 wills and does it according to his power. — 
 Heaven and Hell, 473. 
 
 Love and faith, without termination or 
 fixedness in the works of the outward man, 
 are but vague uncertain things, without resi- 
 dence or body. — Heaven and Hell, 474. 
 
 To think and will without acting, when 
 power is not wanting, may be compared to 
 seed sown in the sand; where it loses its 
 prolific virtue, and perishes. — Heaven and 
 Hell, 474. 
 
 To love and not to do good, when opportu- 
 nity serves, is not to love, but only to 
 fancy that one loves ; and but as the phan- 
 tom of a thought, which vanishes into noth- 
 ing. — Heaven and Hell, 475. 
 
 Every one whose prevailing love is spirit- 
 ual and heavenly goes to heaven ; and every 
 one whose prevailing love is sensual and 
 mundane, and as such contrary to all that is 
 heavenly, goes to hell. All faith which has 
 not heavenly love for its root vanishes after 
 death. — Heaven and HelL 478.
 
 50 EXTRACTS FROM 
 
 Every one's love constitutes his proper self 
 after death. — Heaven and Hell, 479. 
 
 Everything is then removed or taken from 
 a man that does not accord Avith his ruling 
 love. Thus all adventitious evil and false 
 are removed from the good, as not agreeing 
 with his governing principle ; and every ap- 
 parent good and truth from the man of evil 
 principle ; that so every one may be wholly 
 and consistently in that love which is the 
 ruling power of his life. — Heaven and Hell, 
 479. 
 
 When men become spirits in the other 
 world, they are not subject to the counterac- 
 tion of any other passion, which may lay a 
 restraint on their inclinations. — Heaven and 
 Hell, 479. 
 
 Every love is supported by that which is 
 congruous to its nature ; an evil love by that 
 which is false, and a good love by truths. — 
 Heaven and Hell, 479. 
 
 The angels immediately detect every stir- 
 ring of imjoerfection in themselves (as some- 
 times happens to them), and likewise all 
 malignity in the unhappy spirits that are in 
 the intermediate state or world of spirits; 
 though such spirits see not their own evils. 
 Man, from the things he most delights in, 
 may come to the knowledge of his predomi- 
 nant love, and thereby be able to form a
 
 SWEDENBORG. 51 
 
 judgment (according to his skill in the doc- 
 trine of correspondences) concerning his fut- 
 ure state. — Heaven and HeUy 478. 
 
 In proportion to the degree of self-love in 
 any one is his distance from heaven, and con- 
 sequently from wisdom. — Heaven and Hell, 
 508. 
 
 Magical arts are profane abuses of the di- 
 vine order. — Heaven and Hell, 508. 
 
 Sin carries its suffering with it by neces- 
 sary conjunction ; consequently, he that is in 
 evil is also in the pain of evil. — Heaven and 
 Hell, 509. 
 
 A genuine affection for truth is for the 
 sake of spiritual use and improvement. — • 
 Heav. and Hell, 578. 
 
 Divine order is heaven in man, which he 
 had perverted by disobedience to its laws, or 
 to divine truths; and therefore he must be 
 reduced by the pure mercy of the Lord, by 
 divine truths, to the same order from which 
 he had fallen ; and as far as he recovers this 
 state, so much of heaven he receives here, 
 and becomes meet to be a partaker of its joys 
 hereafter. — Heaven and Hell, 523. 
 
 The moral and civil life constitutes the 
 activity of the spiritual life. As the will to 
 do good is the property of the latter, so the
 
 52 EXTRACTS FROM 
 
 doing good is the property of the former ; 
 and if this were separated from the other, 
 then the spiritual life would consist only in 
 thinking and speaking, and the will would 
 remain solitary and inactive. — Heaven and 
 Hell, 528. 
 
 The justice and truth of the spiritual man, 
 as to external manifestation and form, appear 
 indeed like the same in natural men, even of 
 the most infernal dispositions, but inwardly 
 they are totally different. The spiritual man 
 may act in all the relations of moral and civil 
 life as the natural man does, provided that 
 he adheres closely to that divine principle 
 within, which is to be the regulator of his 
 will and thoughts. The spiritual man acts 
 not only in obedience to the laws of society, 
 and of moral obligation, but in obedience to 
 the authority of the divine laws : for as he 
 sets God always before him, he has fellow- 
 ship with the angels in heaven; he is under 
 the Lord's leadings even when he knows it 
 not. — Heaven and Hell, 530. 
 
 In the first three of the ten commandments 
 are the laws of the spiritual life, in the four 
 following the laws of the civil life, in the 
 three last the laws of the moral life. — 
 Heaven and Hell, 531. 
 
 All are received into heaven who have 
 loved good and truth as such ; and they who 
 have loved much are called wise, and they
 
 SWEDENBORG. 53 
 
 who have loved little are called simple : the 
 former enjoy much light in heaven, the latter 
 less, each according to the degree of his love. 
 To love good and truth as such, or for their 
 own sake, is to will and to do them from 
 choice, for such only can be said to love 
 them; and they are the people who love 
 the Lord, and are loved by him. — Heaven 
 and Hell, 350. 
 
 A diligence to procure what may be for the 
 good of them that lack preserves us from 
 idleness, that pernicious kind of life which 
 gives our innate evil the power to take pos- 
 session of us. — Heaven and Hell, 361. 
 
 All things in the universe have some rela- 
 tion to good and truth, and also to their con- 
 junction. — Heaven and Hell, 375. 
 
 There is no stronger sympathy than be- 
 tween truth and good. — Heaveni and Hell, 
 375. 
 
 All the angels derive their beauty from 
 conjugal love. — Heaven and Hell, 382, 
 
 Angels, whilst they are present with men, 
 reside, as it were, in their affections ; and are 
 nearer to, or further from them, according to 
 their degree of good life from true doctrines. 
 — Heaven and Helly 391.
 
 54 EXTRACTS FROM 
 
 Those whose view is directed not to 
 heaven, but to this world, not to the Lord, 
 but to themselves, are not in the light of 
 heaven, but in that of this world ; only these 
 indeed to outward appearance, and before 
 men, seem as knowing and wise as the chil- 
 dren of light; nay, and sometimes wiser, as 
 being more warmed, with the fire of self-love, 
 and having learned to speak in like manner 
 with them, and also to make a show of 
 heavenly affections; but inwardly, and in 
 the sight of angels, they appear very differ- 
 ent. — Heaven and Hell, 347. 
 
 They only are called truly wise in heaven 
 wdio are in the good of life, or who apply 
 divine truths immediately to practical use. 
 Divine truth, when so applied, becomes good, 
 as being animated with free-will and love, 
 which constitute the very essence of wis- 
 dom ; whereas they who are called intellect- 
 ual or understanding men live not from 
 truth as a principle, but commit it first to 
 their memory, and from thence, as a store- 
 house, draw occasionally the documents of 
 truth, whereby to regulate their life. — 
 Heaven and Hell, 348. 
 
 Eighteousness, in heaven, signifies good 
 proceeding from the Lord. — Heaven and 
 Hell, 348. 
 
 Love to God, and neighborly love, contain 
 in them all intelligence and wisdom. — 
 Earths in the Universe, 96.
 
 SWEDENBORG. 56 
 
 In proportion as man doth not love and 
 worship the Lord, in the same proportion he 
 loves and worships himself, and in the same 
 proportion also he loves the world. — Earths 
 in the Univ. 174. 
 
 To love the Lord is to love the command- 
 ments which are from him. — Earths iti the 
 U7iiv. 169. 
 
 Concerning regeneration : they who are re- 
 generated by the Lord, and commit truths 
 immediately to life, come into an interior 
 perception concerning them. — Earths in the 
 Univ. 169. 
 
 Faith by miracles is compulsive faith, 
 which would be hurtful to those in whom 
 faith may be implanted by the Word in a 
 state without compulsion. — Earths in the 
 Univ. 160. 
 
 The external memory is not opened after 
 death, except at the Lord's good pleasure. 
 Earths in the Universe, 160. 
 
 In a state of temptation man is as it were 
 without truths, because he is surrounded by 
 evil spirits, who induce temptations, and then 
 as it were take away his truths. — Ajjoc. Eev. 
 546. 
 
 " And there was war in heaven " signifies 
 falses of the former church ficrhtinsr asrainst
 
 56 EXTRACTS FROM 
 
 the truths of the new church. In heaven is 
 the former heaven, which passed away. — 
 Ajjoc. Rev. 548. 
 
 By Michael, Gabriel, Kaphael, are under- 
 stood ministries in heaven. — A2)oc. lieu. 548. 
 
 The ministry signified by Michael is per- 
 formed by those who prove from the Word 
 that the Lord is the God of heaven" and 
 earth, and that God the Father and he are 
 one, as the soul and body are one ; also that 
 men ought to live according to the command- 
 ments of the decalogue, and that then they 
 are gifted with charity and faith. V>y Ga- 
 briel is understood the ministry of those who 
 teach from the Word that Jehovah came into 
 the world, and that the human nature which 
 he there assumed is the Son of God, and is 
 divine ; for which reason, the angel who an- 
 nounced the same to Mary is called Gabriel. 
 IMoreover, they who are engaged in those 
 ministries are named Michaels and Gabriels 
 in heaven. — A2)oc. Bev. 548. 
 
 No one can have confidence in the Lord 
 who doth not lead a good life. — Ajjoc. Ilea. 
 553. 
 
 In neighborly love the Lord concealeth him- 
 self with man, and man connecteth himself 
 with the Lord. Love to our neighbor con- 
 sists in shunning to do evil to him, according
 
 SWEDEXBORG. 57 
 
 to the commandments of the decalogue.^ 
 Apoc. Rev. oil. 
 
 By all the beasts that were sacrificed good 
 affections were signified, and the same by 
 the beasts used for food, and the contrary 
 for the beasts that were not to be used for 
 food. — Apoc. Rev. 567. 
 
 The reason why good is only so far good 
 as innocence is in it is because all good is 
 from the Lord, and. innocence consists in a 
 disposition to be led and governed by him. 
 — Heaven and Hell, 281. 
 
 As it is the property of innocence to choose 
 the Lord only for our guide, therefore all in 
 heaven are in innocence. To set up for our 
 own directors is to abandon ourselves to self- 
 love : as far, therefore, as any angel is in 
 innocence, so far is he under the divine lead- 
 ings and influence. — Heav. and Hell, 280. 
 
 Innocence takes no merit to itself, but gives 
 the praise of all good to the Lord only, and 
 delights to depend upon him for all that 
 goodness and truth which constitute genu- 
 ine wisdom. — Heaven and Hell, 279. 
 
 They who are in innocence are content 
 with what they have, be it little or much, as 
 knowing that to all is given what is needful 
 for them, little to those that need little, and 
 much to them that need much ; and that
 
 58 EXTRACTS FROM 
 
 they know not what that fit measure is, but 
 the Lord only, who possesses all things, and 
 provideth all things for all; and therefore 
 the}^ are not solicitous about what shall 
 befall them, calling this the taking thought 
 for the morrow. — Heaven and Hell, 278. 
 
 They are far removed from selfishness, and 
 so far enriched with divine communications 
 from the Lord. — Heaven and Hell, 278. 
 
 They never deal deceitfully, but uprightly, 
 and in sincerity ; calling every other way by 
 the name of subtlety, which they avoid as 
 poison. — Heaven and Hell, 278. 
 
 Eest or tranquillity (commonly called peace) 
 of mind is the common privilege of godly 
 persons. — Heaven and Hell, 284. 
 
 The perceptions of man, during his close 
 connection with this mortal body, are in na- 
 ture, and hinder the experience of that peace 
 which the angels enjoy. Innocence is that 
 from which springs every good in heaven, 
 and peace is that which constitutes the de- 
 lightful sense or relish of such good. The 
 origin of peace has its source in the Lord, 
 from the union of his divinity with his di- 
 vine humanity ; and so giving birth to the 
 divine peace in heaven, by his communica- 
 tion with the angels, and more particularly 
 by the conjunction of good with truth in 
 every angel : it is nothing less than the joy
 
 SWEDEXBORG. 0\f 
 
 of divine love, flowing from the Lord into 
 every one of them. — Heaven and Hell, 286. 
 
 Angelical peace, during the abode of men 
 here, who are resigned to the will of God, 
 lies concealed in their inner man, but is man- 
 ifested when they quit the body, and enter 
 into their heavenly rest. — Heav. and Hell, 
 288. 
 
 When the conjunction of good and truth is 
 formed in man during regeneration, which 
 more especially is effected after temptations, 
 he enters into the delightful state of heavenly 
 peace. This peace may be compared to a 
 lovely morning in the spring season, when 
 nature appears revived, as well as beautified, 
 by the warmth and splendor of the newly 
 risen sun; whilst grateful odors, exhaling 
 from the vegetable world, mix their rich 
 sweets with the descending dew of heaven, 
 and, at the same time that they add fertility 
 to the earth, regale the senses, and exhila- 
 rate the minds of men. — Heaven and Helly 
 199. 
 
 Purple signifies celestial good, and scarlet 
 celestial truth: silk mediate celestial good 
 and truth : good from its softness, and truth 
 from its shining. — Ajyoc. Rev. 773. 
 
 The things of the body must in a measure 
 die before man can be born anew, or be re- 
 generated. The body itself must die before
 
 60 EXTRACTS FROM 
 
 man can be admitted into heaven, and see 
 the things of heaven. — Ai'c. 1408. 
 
 The internal man regardeth nothing but 
 use. — Arc. 1472. 
 
 The angels, who are principled in the sci- 
 ence of all knowledges, and that in such a 
 manner that scarce a thousandth part can be 
 unfolded to man's apprehension, yet esteem 
 knowledges as nothing in comparison of use. 
 — Arc. 1472. 
 
 Tent denotes the holy principle of love. — 
 Arc. 1452. 
 
 The ancient church was in Egypt, as in 
 several other places ; and when the church 
 was there, sciences particularly flourished 
 therein: but after that by sciences they 
 were desirous to enter into the mysteries of 
 faith, and thus by self-i30wer to explore the 
 nature of divine arcana, then it became magi- 
 cal, and by Egypt were signihed scientitics 
 which pervert. — A7X. 1462. 
 
 The removal of Jacob and his sons into 
 Egypt, in its inmost sense, represented noth- 
 ing else but the Lord's first instruction in 
 knowledges from the Word. — Arc. 1462. 
 
 Sojourning and migration, or procession 
 from place to place, in heaven, is nothing 
 else but change of state. — Arc. 1463.
 
 STTEUEXBOKG. 61 
 
 The men of the most ancient church, as 
 having communication with the angelic 
 heaven, by sojourning had a perception 
 only of instruction. — Ai'c. 1463. 
 
 Wife, in the internal sense of the Tvord, 
 signifies nothing else but truth conjoined 
 with good. When mention is made in the 
 Word of a husband, then husband signifies 
 good, and wife truth; but when instead of 
 husband the term man (I'i)') is applied, then 
 man signifies truth, and wife good. — Arc. 
 1468. 
 
 The Lord joined the divine essence to the 
 human, that his human (properties or belong- 
 ings) might also become divine. — A?'c. 1469. 
 
 The deeper the subjects are which are pre- 
 sented to view, so much the more ardently 
 men desire to understand them; and when 
 they are told of things celestial and divine, 
 their desire increaseth: but this is a mere 
 natural delight, and ariseth from a lust origi- 
 nating in the external man. The science of 
 knowledges is designed in itself for no other 
 end than that man may become rational, and 
 thereby spiritual, and at length celestial, and 
 that by knowledges the external man may be 
 joined to the internal ; and when this is the 
 case, then man is prinei]:)led in use. In propor- 
 tion as man placeth his delight in mere science, 
 in the same proportion he removeth himself 
 from what is celestial ; and the things of sci-
 
 62 EXTKACTS FROM 
 
 ence become closed towards the Lord, and 
 are rendered material: but in proportion as 
 the things of science are learned with a view 
 to use, whether for the sake of human society, 
 or for the Lord's church on earth, or for the 
 sake of his kingdom in heaven, or more es- 
 pecially for the Lord's sake, in the same pro- 
 portion they are more opened towards the 
 Lord, and become spiritual. — Arc. 1472. 
 
 When celestial truth is a wife, a sister 
 denotes intellectual truth. — Arc. 1475. 
 
 When all the thoughts of man originate in 
 use as their end, and he doeth all things with 
 a view to use (if not by manifest reflection), 
 yet by tacit reflection arising from acquired 
 tempers and habits, then the scientifics which 
 had served to promote the first use, in effect- 
 ing rationality, are destroyed, because they 
 no longer are subservient to that purpose. 
 — Arc. 1487. 
 
 When things celestial are joined with in- 
 tellectual truths, and these truths become 
 celestial, then all things which are vain and 
 unprofitable are dissipated of themselves. 
 This is a constant effect of the celestial 
 principle. — Aix. 1449. 
 
 Vain and unprofitable things leave things 
 celestial, as things light and trifling are wont 
 to leave wisdom. They are like crustaceous
 
 SWEDENBORG. 63 
 
 or scaly substances, which separate them- 
 selves of their own accord. — A7x. 1500. 
 
 They who know of a certainty, and believe 
 that they shall live after death, are concerned 
 about heavenly things, as being eternal and 
 happy ; but not about worldly things, only 
 so far as the necessities of life require. — 
 Earths in the Universe, 12. 
 
 Every change of state contains infinite 
 things, as does also every smallest part of 
 such change. — Earths in the Universe, 37. 
 
 Every one in another life discourses spirit- 
 ually, or by spiritual ideas, only so far as he 
 had believed on God during his abode in the 
 world, and materially so far as he had not 
 believed on God. — Earths in the Universe, 38. 
 
 Spirits appear near their respective plan- 
 ets, but out of them. — Earths in the Uni- 
 verse, 42. 
 
 He who leads a moral life, as commanded 
 by God, such a one is actuated by a divine 
 principle ; but he who does the same only 
 from human respects is actuated by a selfish 
 principle. — Earths in the Universe, 319. 
 
 They who are in the affection of good 
 from love to God, they also love divine 
 truth ; for good and truths of the same kind 
 love one another by sympathy, and tend to
 
 64 EXTRACTS FROM 
 
 union : therefore the heathens, though they 
 be not in genuine truths in this world, yet in 
 the love principle receive them in the next. 
 
 — Earths In the Universe, 319. 
 
 Every one appears, upon his entrance into 
 the other world, in the same state in which 
 he departed this, whether infant, child, youth, 
 adult, or aged ; but in some time after every 
 one's state is changed. — Heaven and Hell, 
 330. 
 
 The discourse of angels flows spontane- 
 ously from their affections, modified by their 
 ideas ; therefore they speak as they think. 
 
 — Heaven and Hell, 331. 
 
 The innocence of the angels in heaven con- 
 sists in a resigned submission to the govern- 
 ment of the Lord, and a renunciation of man's 
 own will; who is only so far in innocence 
 as he is remote from self. Genuine inno- 
 cence is wisdom ; and so far only is any one 
 to be reputed wise as he is resigned to the 
 will of the Lord, or is content to be under 
 his guidance. — Heaven and Hell, 341. 
 
 Infants, when grown up to adults in 
 heaven, are consigned for a time to their 
 proper natural state of hereditary evil ; not 
 merely for the sake of punishment, but in 
 order to their conviction that of themselves 
 they are only evil, and therefore delivered
 
 SWEDEXBORG. 65 
 
 from hell, which belongs to an evil nature, 
 by the mere mercy of the Lord. — Heaveii 
 and Hell, 343. 
 
 They who are denominated wise are such 
 who have not only their interior affections 
 open to divine good, but also their intellect- 
 ual faculties so cultivated and enlarged that 
 they see divine truths by an internal evidence. 
 — Heaven and Hell, 351. 
 
 If man had preserved his original perfec- 
 tion, consisting in loving God above all 
 things, and his neighbor as himself, in that 
 case he would have been born with innate 
 understanding and wisdom, and to the belief 
 of all truth, according to the enlargement of 
 his faculties. — Heaven and Hell, 352. 
 
 Though man carries his natural memory 
 along with him, yet what he has laid up 
 there falls not under his intuition, as before, 
 as not being concordant with the light of a 
 different world; therefore he cannot call 
 them forth for use. — Heaven and Hell, 355. 
 
 Man has no longer any perception of what 
 he thought naturally in this world, but only 
 of what he thought spiritually ; and this by 
 change of state. — Heaven and Hell, 356. 
 
 There is not the smallest portion of an 
 expression in the AYord but what involveth 
 heavenly arcana. — Arc. 1542.
 
 66 EXTRACTS FROM 
 
 There are two things appertaining to man 
 which hinder him from becoming celestial ; 
 one belongeth to his intellectual part, the 
 other to his will part. What belongeth to 
 his intellectual part consists of vain and 
 empty scientifics, which he imbibes in child- 
 hood and youth; what belongs to the will 
 part consists of pleasures derived from evil 
 lusts, which he favors and indulges. The 
 latter ought first to be shaken and dispersed ; 
 and when this is done, then first he is in a 
 capacity of being admitted into the light of 
 things celestial, and at length into celestial 
 light.— ^rc. 1542. 
 
 In proportion as man indulges in pleasures 
 arising from evil lusts, in the same propor- 
 tion he is withdrawn from things celestial, 
 v>hich are the things of love and charity ; 
 inasmuch as in such evil pleasures there is a 
 love derived from self and from the world, 
 w4th which celestial love cannot agree. — 
 Arc. 1547. 
 
 Gold, brass, and wood signify celestial, 
 natural, and corporeal good ; silver, iron, and 
 stone, spiritual, natural, and sensual truth. 
 — Arc. 1551. 
 
 The Lord, from his earliest infancy, ad- 
 vanced according to all divine order towards 
 things celestial ; all likewise are convej^ed ac- 
 cording to such order who are created anew 
 by the Lord. This order is nevertheless va-
 
 SWEDEXBORG. 67 
 
 rious with, men, according to the particular 
 nature and temper of each; but the order 
 in which man is led during regeneration is 
 not known to any mortal, nor even to the 
 angels, except very faintly, but to the Lord 
 alone. — Arc. 1554. 
 
 Intelligence is not wisdom, but leadeth to 
 wisdom : for to understand what is true and 
 good is not to be true and good ; but to be 
 wise is to be true and good. Wisdom is pred- 
 icated only of life, and hath relation to the 
 quality thereof in man. — Arc. 1555. 
 
 When the intellectual part is instructed in 
 sciences and knowledges, especially in tha 
 knowledges of truth and goodness, then first 
 man is in a capacity to be regenerated. — 
 A?r. 1555. 
 
 AVhen man beginneth to act from charity, 
 as a principle of conscience, he first receiv- 
 eth new life. — Arc. 1555. 
 
 To dwell in tents signifies the holy princi- 
 ple of love. The true ground and reason why 
 tent is used in the Word, to signify the celes- 
 tial and holy things of love, is because in old 
 time they performed holy worship in their 
 tents ; but when tliey began to profane tents 
 by profane worship, then the tabernacle was 
 built, and afterwards the temple. Tent, tab- 
 ernacle, and temple hav^e the same significa- 
 tion. — Arc. 414.
 
 68 EXTRACTS FROM 
 
 A life of charity is a life of uses. — Ai'c. 
 957. 
 
 All pleasures are allowed to man but for 
 the sake of use. — Arc. 957. 
 
 By flesh is signified the will principle of 
 man; blood signifies charity; wherefore not 
 to eat flesh in its soul, the blood, signifies 
 not to mix together things profane with 
 things holy. — Arc. 998. 
 
 The new life which the regenerate man 
 receiveth from the Lord is altogether sepa- 
 rate from the will principle or propriety of 
 man, or from man's own proper life, which is 
 not life, but is death, inasmuch as it is infer- 
 nal life. —^rc. 1000. 
 
 Fat signifies celestial life ; blood consti- 
 tutes the life of the body ; and whereas in 
 representative churches internal things were 
 represented by external, therefore soul, or 
 celestial life, was represented by blood. — 
 A7'c. 1001. 
 
 Eating the flesh of animals, considered in 
 itself, is somewhat profane ; for the people 
 of the most ancient time never on any ac- 
 count ate the flesh of any beast or fowl, but 
 fed solely on grain, especially on bread made 
 of wheat, also on the fruits of trees, on pulse, 
 on milk, and what is produced from milk, as 
 butter, etc. To kill animals, and to eat their
 
 S'^VEDEXBORG. 0^ 
 
 flesh, was to them unlawful, and seemed as 
 something bestial, and they were content with 
 the uses and services which they yielded ; but 
 in succeeding times, when men began to grow 
 fierce as a beast, yea much fiercer, then first 
 they began to kill animals, and to eat their 
 flesh : and whereas man's nature and quality 
 became of such a sort, therefore the killing 
 and eating of animals was permitted, and at 
 this day also is permitted. — Arc. 1002. 
 
 The eating of flesh with the blood was for- 
 bidden in the Jewish church, because, as was 
 observed, at that time it represented profa- 
 nation in heaven. All things that were done 
 in that church were turned in heaven into 
 representative correspondencies ; but after 
 the coming of the Lord, when external rites 
 were abolished, and thus representatives 
 ceased, then such things were no longer 
 changed in heaven into representative cor- 
 respondencies. Since the Lord's coming, 
 man is not considered in heaven with re- 
 spect to things external, but to things inter- 
 nal.— ^rc. 1003. 
 
 A spirit is known by his ideas. What is 
 wonderful, there is in each of his ideas his 
 image or effigy. — Arc. 1008. 
 
 There is not a single object existing in 
 heaven or earth, which is beautiful and 
 agreeable, but what in some degree is rep-
 
 70 EXTRACTS FROM 
 
 resentative of the Lord's kingdom. — Arc. 
 1807. 
 
 The human body exists and subsists by its 
 soul; wherefore in the human body all and 
 singular things are representative of its soul. 
 All effects whatsoever are representative of 
 uses, which are causes ; and uses are repre- 
 sentative of ends, which are principles. — 
 Arc. 1807. 
 
 Those who are in divine ideas never con- 
 fine their sight to mere external objects, but 
 continually by them, and in them, behold 
 things internal. — Arc. 1807. 
 
 The deeds of a man are imputed to him 
 according to the state of the mind in them ; 
 for deeds follow the body to the grave, but 
 the mind resuscitates. — Conjugal Love, 530. 
 
 Eeligion, because it is the marriage of the 
 Lord with his church, is the initiation of con- 
 jugal love : wherefore conjugal love is im- 
 puted to every one after death, according to 
 his spiritual rational life ; and he to whom 
 that love is imputed, after death, is provided 
 with the conjugal state by the Lord. — Con- 
 jugal Love, 531. 
 
 Imputations are made after death accord- 
 ing to the quality of the will and of the in-
 
 SWEDEXBORG. 71 
 
 tellect. In heaven all are in the will of good, 
 in hell all are in the will of evil. — Conjugal 
 Love, 530. 
 
 To become spiritual is to be elevated from 
 the natural, that is, from the light and heat 
 of the world, into the light and heat of 
 heaven. Of this elevation no one knows but 
 he who is elevated ; nevertheless, the natural 
 man, not yet elevated, perceives no other wise 
 than that he is elevated : the reason is be- 
 cause his intellect, equally with the spiritual 
 man, can be elevated into the light of heaven, 
 and he can think and speak spiritually as 
 well as naturally. But if his will be not 
 elevated at the same time with his intellect, 
 he is not elevated ; for he does not stay in 
 that elevation, but shortly lapses to his will, 
 and there confirms his station. The will is 
 mentioned, but the love is at the same time 
 understood; for that which a man loves he 
 wills. — Conjugal Love, 347. 
 
 Man is a recipient of God, and a recipient 
 of God is an image of God ; and because God 
 is love itself, and wisdom itself, man is a 
 recipient of these, and a recipient becomes 
 an image according to reception. Man is a 
 likeness of God, from a perception that those 
 things which are from God are in him as his 
 own ; but in the degree that from that like- 
 ness he becomes an image of God, he ac- 
 knowledges that love and wisdom, or good- 
 ness and truth, are not in him of himself,
 
 72 EXTRACTS FROM 
 
 and thence from himself, but only in God, 
 and thence from God. — Conjugal Love, 132. 
 
 So long as man is spiritual, his dominion 
 or rule proceedeth from the external man to 
 the internal : " They shall have dominion 
 over the fish of the sea, and over the fowls 
 of the air, and over the cattle, and over 
 all the earth, and over every creeping thing 
 that creepeth on the face of the earth." But 
 when he becometh celestial, and doeth good 
 from a principle of love, then his dominion 
 proceedeth from the internal man to the ex- 
 ternal ; as the Lord describeth himself, and 
 at the same time the celestial man, who is 
 his likeness, in David : " Thou madest him 
 to have dominion over the works of thy 
 hands ; thou hast put all things under his 
 feet, all sheep and oxen, yea, and the beasts 
 of the field ; the fowl of the air, and the fish 
 of the sea, and whatsoever passeth through 
 the paths of the sea." Here, therefore, 
 beasts are first mentioned, and then fowl, 
 and afterwards fish of the sea, because the 
 celestial man proceedeth from love, which 
 belongeth to the will ; differing herein from 
 the spiritual man, in describing whom fishes 
 and fowl are first named, which belong to the 
 understanding, as having relation to faith, 
 ■and afterwards mention is made of beasts. 
 — Conjugal Love, 52. 
 
 The wisdom of love is signified by the gar- 
 den of Eden. A tree signifies man, and its
 
 SWEDENBORG. 73 
 
 fruit tlie good of life ; thence by the tree of 
 
 life is signified man living from God, or God 
 living in man : and because love and wisdom, 
 charity and faith, or good and truth, make 
 the life of God in man, these things are sig- 
 nified by the tree of life. 
 
 By the tree of the knowledge of good and 
 evil is signified man believing that he lives 
 from himself, and not from God; so that 
 love and wisdom, charity and faith, that is, 
 goodness and truth, are in man of himself, 
 and not of God. 
 
 By the serpent is meant the devil as to 
 self-love and self-intelligence. — Conjugal 
 Love, 135. 
 
 Instead of perception, which the most 
 ancient church enjoyed, conscience succeeded, 
 which, being procured by faith adjoined to 
 charity, dictated not what is true, but that 
 such and such things are true, because the 
 Lord has declared them to be so in his Word. 
 Such were the churches after the flood, for 
 the most part ; such also was the primitive 
 church, or the first church after the Lord's 
 coming. Herein the spiritual angels are dis- 
 tinguished from the celestial angels. — Arc. 
 393. 
 
 Whilst man is made spiritual, he is contin- 
 ually engaged in combat or warfare ; on 
 which account the church of the Lord is 
 called militant. — Arc. 59.
 
 74 EXTRACTS FROM 
 
 When man is regenerate, the angels have 
 the dominion, and inspire him with whatever 
 is good and true, infusing at the same time a 
 dread and fear of what is evil and false. — 
 Arc. 50. 
 
 The order of life with the celestial man is 
 such that the Lord floweth in by love, and 
 by faith originating in love, into his intel- 
 lectuals, rationals, and scientifics ; and inas- 
 much as there is no strife between the inter- 
 nal and external man, he perceiveth that 
 this is the case. Thus order, which is as yet 
 inverted with the spiritual man, is restored 
 with the celestial. This order, or man, is 
 called a garden in Eden eastward. — Arc. 99. 
 
 The celestial man is such that he doeth 
 nothing of his own pleasure, but of the good 
 pleasure of the Lord, which is his pleasure. 
 Thus he enjoyeth peace and internal felicity ; 
 and he- enjoyeth, at the same time, tranquil- 
 lity and external delight. — Arc. S5. 
 
 During the time of being spiritual, the ex- 
 ternal man is not yet reduced to such obedi- 
 ence as to be willing to serve the internal, 
 and this is the cause of combat ; but when 
 he becometh celestial, then the external man 
 beginneth to comply, and serve the internal, 
 and hence ariseth tranquillity. — Arc. 91. 
 
 The men of the most ancient church per- 
 ceived states of love and of faith by states of
 
 SWEDEXBORG. 75 
 
 respiration. At this day, it is a subject alto- 
 gether hidden and unknown. — Arc. 97. 
 
 Man is placed in the kingdom of the Lord, 
 or heaven, when he is made celestial. His 
 state in this case is that he is with angels in 
 heaven, and as it were one amongst them : 
 for man was so created that he may be in 
 heaven at the same time that he liveth on 
 earth. In this state all his thoughts, and 
 ideas of thoughts, yea his words and actions 
 are open, containing in them a celestial and 
 spiritual principle, whereby they have com- 
 munication with the Lord; for there is in 
 each the life of the Lord, which causeth it to 
 have perception. — Arc. 99. 
 
 What perception is, few at this day know : 
 it is a certain internal sensation w^hich Com- 
 eth only from the Lord, and was most famil- 
 iar in the most ancient church, whereby 
 truth and goodness are discerned. This per- 
 ception is so clear with the angels that they 
 know and thereby acknowledge what is true 
 and good ; what is from the Lord, and what 
 from themselves ; and also what is the qual- 
 ity and disposition of a stranger, merely by 
 his gait and address, and by a single glance 
 of his person and behavior. The spiritual 
 man hath no perception, but only conscience ; 
 a dead man hath not so much as conscience ; 
 and the generality of persons are ignorant 
 what conscience is, and much more what per- 
 ception is. — Arc. 104.
 
 76 EXTRACTS FROM 
 
 The most ancient people, when they com- 
 pared man to a garden, compared also wis- 
 dom, and the things relating to wisdom, to 
 rivers. — Arc. 108. 
 
 The celestial man acknowledgeth that all 
 things, both in general and in particular, are 
 the Lord's, because he perceiveth that it is 
 so ; whereas the spiritual man acknowledgeth 
 indeed that it is so, but only with his lips, 
 having learned it from the Word. The 
 worldly and corporeal man neither acknowl- 
 edgeth nor alloweth that it is so, but what- 
 ever appertaineth to him he calleth his own, 
 and imagineth that if it was taken away from 
 him he should be utterly ruined. — Arc. 123. 
 
 By cattle are signified the celestial affec- 
 tions, by fowls of the air the spiritual. — Ai^c. 
 142. 
 
 Among the ancients, the origin and qual- 
 ity of things were implied in their names. — 
 Ai'c. 144. 
 
 The understanding of truth never existeth 
 except where the will is inclined to what is 
 good: such as the will is, such also is the 
 understanding. — A7x. 263. 
 
 Every devil can understand truth when he 
 hears it, but cannot retain it; because the 
 affection of evil, when it returneth, casteth 
 out the thought of truth. — Apoc. Rev. Qb6.
 
 SWEDEXBORG. 77 
 
 Charity is the affection of the love of doing 
 good to a man's neighbor, for the sake of 
 God, of salvation, and of life eternal; and 
 faith is thought grounded in confidence re- 
 specting God, salvation, and life eternal. — 
 Ajjoc. Rev. Q)bo. 
 
 If it be a received principle that nothing 
 is to be believed before it is seen and under- 
 stood, a person under the government of such 
 a principle cannot possibly believe, inasmuch 
 as spiritual and celestial things are incapa- 
 ble of being seen with the eyes, or conceived 
 in the imagination. But the true order is 
 that man be wise with a wisdom derived 
 from the Lord, that is, from his Word, in 
 which case all things are in a right course, 
 and then also he is enlightened in things 
 rational and scientific : for man is never for- 
 bid to learn the sciences, inasmuch as they 
 contribute to the use and delight of life ; nor 
 is he forbid, in case he be under the influ- 
 ence of faith, to think and speak as the 
 learned do in the world ; but then he must 
 be guided by this principle to believe the 
 Word of the Lord, and to confirm spiritual 
 and celestial truths by natural truths, in 
 terms familiar to the learned world, as far as 
 lies in his power. — Arc. 129. 
 
 The delight wherein there is good from 
 the Lord is alone a living delight; for in 
 such case it hath life from the essential life 
 of good. — Arc. 995.
 
 78 EXTRACTS FROM 
 
 If a man hatli much knowledge, and much 
 wisdom, and doth not shun evils as sins, he 
 hath no wisdom. — Doctrine of Life, 23. 
 
 So far as any one shuns evils as sins, so 
 far he loves truths. — Doctrine of Dlfe, 32. 
 
 Good loves truth, and truth loves good, 
 and they desire to be one : evil loves the 
 false, and the false loves evil, and they are 
 desirous to be one. — Doctrine of Life, 33. 
 
 A man who doth not shun evils as sins 
 may indeed love truths, but then he doth not 
 love them because they are truths, but be- 
 cause they serve to extend his reputation, 
 whence he derives honor or gain ; wherefore, 
 when they no longer are subservient to this 
 end, he ceaseth to love them. — Doctrine of 
 Life, 35. 
 
 Good is not good unless it be joined with 
 truth ; consequently good doth not exist be- 
 fore it be so joined, and yet it is continually 
 desirous to exist ; wherefore, in order to its 
 existence, it desires and procures to itself 
 truths, and from them hath its nourishment 
 and formation. — Doctrine of Life, 37. 
 
 Truths are the means whereby the good of 
 the love principle exists, and acquires real- 
 ity ; consequently good loves truths, in order 
 to its existence. — Doctrine of Life, 39.
 
 SWEDENBORG. 79 
 
 Every state containeth infinite arcana re- 
 specting it, whereof not a single one is 
 known to mankind. — Ai^c, 312. 
 
 Hereditary evil is never dissipated so as to 
 lose its baneful influence, except in those 
 who are regenerated by the Lord. — Arc. 313. 
 
 Celestial good is that which is not clothed, 
 because it is inmost, and is innocent ; but 
 celestial-spiritual good is that which is first 
 clothed, and also natural good, they being of 
 an exterior nature, on which account they 
 are compared to garments ; wherefore also 
 such as are endowed with the good things of 
 charity appear in heaven clothed in shining 
 garments, but in this world with a coat of 
 skin, because they are as yet in the body. — 
 Arc. 217. 
 
 Infernal torments are not, as some sup- 
 pose, stings of conscience ; for they who are 
 in hell have no conscience, and consequently 
 cannot be tormented as to conscience. Such 
 as have had any conscience are among the 
 blessed. — Arc. 965. 
 
 Man after death, who hath any conscience, 
 at first is in the heaven of spirits, afterwards 
 he is raised by the Lord into the heaven of 
 angelic spirits, and lastly into the angelic 
 heaven. — Arc. 976.
 
 80 EXTRACTS FROM 
 
 That the material body, with its sensual 
 and pleasurable principle, doth not constitute 
 the external man, appears from this consid- 
 eration, that spirits, who have no material 
 bodies, have an external man in like manner 
 as men on earth. The external man is formed 
 of things sensual ; not such as belong to tlie 
 body, but such as are derived from bodily 
 things; and this is the case not only with 
 men, but also with spirits. — A)'c. 976. 
 
 Faith and life are distinct from each other, 
 like thinking and doing : thinking has rela- 
 tion to the understanding, and doing to the 
 will.— Doct. of Life, 42. 
 
 Good, which is of the will, forms itself in 
 the understanding, and in a certain manner 
 renders itself visible. — Doctrine of Life, 43. 
 
 The faculties of the will and of the under- 
 standing are so created that they may be 
 one ; and when they are one, they are called 
 mind. — Doctrine of Life, 43. 
 
 Nothing is of more concern to know than 
 how the will and understanding form one 
 mind : they form one mind as good and 
 truth make one ; for a similar marriage 
 exists between the will and the understand- 
 ing as between good and truth. — Doctrine 
 of Life, 43.
 
 SWEDEXBORG. 81 
 
 Evil hatli an inward hatred against truth ; 
 outwardly indeed it can put on a friendly ap- 
 pearance, and endure, yea love that truth 
 should be in the understanding ; but when 
 the outward is put off, as is the case after 
 death, then truth, which was thus for worldly 
 reasons received in a friendly manner, is first 
 cast off, afterwards is denied to be truth, and 
 finally is held in aversion. — Doctrine of Life, 
 46. 
 
 Whatsoever any one loves in the ground of 
 the will, that he loves to do, he loves to 
 think, he loves to understand, and he loves 
 to speak. — Doctrine of Life, 48. 
 
 There doth not appertain to man the small- 
 est portion of truth, only so far as he is prin- 
 cipled in good ; consequently not the smallest 
 portion of faith, only so far as it is joined 
 with life. There may be such a thing as 
 thought respecting the truth of some partic- 
 ular propositions in the understanding; but 
 there cannot be acknowledgment amounting 
 to faith, unless there be consent in the will. 
 — Doctrine of Life, 51. 
 
 God was from the beginning a man in the 
 first principles of things, but not in the ulti- 
 mates ; but after that he assumed a humanity 
 in the world, he also became a man in the 
 ultimates. — Concerning the Lord, 36.
 
 82 EXTRACTS FROM 
 
 The ancients accounted the knowledge of 
 correspondences as the most exalted of all 
 sciences, as the fountain from whence they 
 drew their understanding and wisdom : and 
 as to those who were of the church of God, 
 it was by means hereof that they held com- 
 munication with heaven ; for the knowledge 
 of correspondences is the knowledge of an- 
 gels. The most ancient formed their minds 
 by the doctrine and laws of correspondence, 
 and thought according thereto, like the 
 angels, and conversed with them ; and hence 
 it was that the Lord often vouchsafed to ap- 
 pear to them, and give them divine instruc- 
 tions : but this kind of knowledge is so far 
 lost among us at this day that it is scarcely 
 any longer known what is meant by the term 
 correspondence. — Heaven and Hell, 87. 
 
 What exists and subsists in the natural 
 from the spiritual is called correspondence. 
 The whole natural world exists and subsists 
 from the spiritual as an effect from its effi- 
 cient cause. — Heaven and Hell, 88. 
 
 By the natural world is meant the whole 
 expanse under the sun ; by the spiritual 
 world is meant heaven, and all that is 
 therein. — Heaven and Hell, 89. 
 
 As man is an image both of heaven and of 
 the world in the least form, therefore he 
 stands here both in the natural and spiritual 
 world. The things within, which respect his
 
 SWEDENBORG. 83 
 
 intellect and will, constitute his spiritual 
 world ; but those of the body, which respect 
 his external senses and actions, constitute 
 his natural world. The things of the intel- 
 lect are represented in the speech, and those 
 of the will in the gestures and movements of 
 the body. All that is thus expressed is 
 called correspondence. — Heaven and Hell^ 
 90, 91. 
 
 Divine good, proceeding from the Lord, is 
 that which constitutes divide order. The 
 form or distinction of a thing has relation to 
 truth, forasmuch as truth is the form of good. 
 — Heaven and Hell, 107. 
 
 The higher excellence of the angels of the 
 celestial kingdom is owing to their reception 
 of the divine truth immediately into the 
 principle of life, and not, as the spiritual 
 angels, through the previous instrumentality 
 of memory and reflection ; insomuch that di- 
 vine verities are written in their hearts, and 
 they see them by intuition within themselves, 
 as in a kind of source, without having any 
 occasion to reason concerning them, whether 
 the matter be so or otherwise. — Heaven and 
 Hell, 25. 
 
 They only are called truly wise in heaven 
 who are in the good of life, or who apply di- 
 vine truths immediately to practical use ; for 
 divine truth, when so applied, becomes good, 
 as being animated with free-will and love,
 
 84 EXTRACTS FROM 
 
 which constitutes the very essence of wis- 
 dom : whereas they who are called intellect- 
 ual or understanding men live not from 
 truth as a principle, but commit it first to 
 their memory, and from thence, as a store- 
 house, draw occasionally the documents of 
 truth, whereby to regulate their life. — 
 Heaven and Hell, 348. 
 
 Wealth, in the heavenly kingdoms, is good- 
 ness and truth ; and the favor of the sover- 
 eign is the mercy of the Lord. — Arc. 450. 
 
 An age, in the Word, is ten years. — Arc. 
 433. 
 
 Heaven consisteth in this that every one 
 should from his heart wish better things for 
 others than for himself, and that he should 
 serve others with a view to their happiness, 
 that is, from a principle of love, without any 
 regard to selfish ends. — Arc. 452. 
 
 The angelic life consists in uses, and in 
 doing good works of charity. Nothing is 
 more delightful to the angels than to in- 
 struct and teach spirits, at their first coming 
 into the spiritual world ; also to serve man- 
 kind, by inspiring them with what is good, 
 and by restraining the evil spirits attendant 
 on them from passing their proper bounds. 
 '^ Arc. 454.
 
 SWEDENBORG. 85 
 
 It is likewise the happiness of angels to 
 raise up the dead to the life of eternity ; and 
 afterwards, if it be possible, and there be a 
 capacity in the soul, to introduce it into 
 heaven. From these offices they receive a 
 delight which cannot be described : thus they 
 are images of the Lord, thus they love their 
 neighbor more than themselves, and thus 
 heaven is heaven to them. — Arc. 454. 
 
 Man signifies understanding ; Eve is a 
 name signifying life, which hath relation 
 solely to love. — Arc. 476. 
 
 Every particular person, by his own actual 
 sins, causeth hereditary evil, and maketh an 
 addition to what he received from his par- 
 ents, and thus accumulateth what remaineth 
 in all his posterity ; nor doth this evil suifer 
 any check or temperament, except in those 
 who are regenerated by the Lord. This is 
 the primary cause why every church degen- 
 erateth ; and this was the case with the most 
 ancient church. — Arc. 494. 
 
 To know what is true, by virtue of what is 
 good, is celestial. — Arc. 511. 
 
 Heaven consisteth in mutual and chaste 
 love, and heavenly joy is the happiness de- 
 rived from such love. — Arc. 547. 
 
 It is of the very nature and essence of true 
 love to do kind offices to the object of it ;
 
 S6 EXTRACTS FROM 
 
 not from selfish views, but from disinter- 
 ested affection. They who are deeply in the 
 love of self, and are greedy of filthy lucre in 
 this world, cannot receive such doctrine, and 
 the covetous least of all. — Arc. 548. 
 
 The angelic state is such that each com- 
 municateth his own blessedness and happi- 
 ness to another ; for in another life there is 
 given a communication and most exquisite 
 perception of affections and thoughts, in con- 
 sequence whereof every individual communi- 
 cates his joy to all others, and all others to 
 every individual ; so that each individual is 
 as it were the centre of all, which is the celes- 
 tial form. — Arc. 549. 
 
 After temptation, things alive and things 
 dead, or the things of the Lord and those of 
 man's propriety, appear so confused that a 
 man scarce knoweth at that time what is 
 true and good; but the Lord then reduceth 
 and disposeth all things to order. — Arc. 841. 
 
 After the societies of spirits who had con- 
 nected themselves for evil purposes are dis- 
 solved; after the commotion, or turbulent 
 state, there ariseth as it were a serenity or 
 silence, which is the beginning of the dispo- 
 sal of all things into order. Before anything 
 is reduced to order, it is most commonly pro- 
 vided that there should be a general reduc- 
 tion thereof into a kind of confused mass, or 
 as it were a chaos ; whereby the things that
 
 SWEDEXBORG. 87 
 
 do not well cohere together are disunited; 
 and when they are disunited, then the Lord 
 disposeth them into order. This may be 
 compared with what is observable in nature ; 
 where all things, both in general and in par- 
 ticular, are first reduced to a kind of confused 
 mass, before they are disposed or arranged 
 into order; thus, for instance, unless there 
 were storms in the atmosphere, to dissipate 
 whatever is heterogeneous, the air would 
 never become clear and serene, but there 
 would be a fatal accumulation of unwhole- 
 some and deadly substances therein. The 
 case is the same with man, in the course of 
 regeneration. — Ai^c. 842. 
 
 Falsities, with the spiritual man, especially 
 before he is regenerated, are like dense spots 
 of a cloud : the reason is because he can 
 know nothing of the truth of faith, except 
 by what is revealed in the Word, where all 
 things are said in the general. General 
 things are but as spots of a cloud ; for every 
 single general comprehendeth in it a thou- 
 sand and a thousand particulars, and each 
 particular a thousand and a thousand singu- 
 lars. The singulars contained in particulars 
 are what illustrate generals. These singu- 
 lars are never so revealed to man as generals 
 are, both because they cannot be described, 
 nor can they be conceived; consequently 
 they cannot be acknowledged and believed 
 in, being contrary to the fallacies of the 
 senses, in which man is born, and which he
 
 88 EXTRACTS FROM 
 
 does not easily permit to be destroyed. The 
 case is altogether otherwise with the celes- 
 tial man, who hath perception from the 
 Lord; in him particulars, and the singulars 
 of particulars, may be insinuated : as for ex- 
 ample, in the case of this general truth, that 
 a true marriage is that of one husband with 
 one wdte, and that such a marriage is repre- 
 sentative of the celestial marriage ; conse- 
 quently that such a marriage is admissive of 
 celestial happiness, which a marriage of one 
 man with several wives is not. The spiritual 
 man, in this case, who knoweth this to be 
 true by the Word of the Lord, is perfectly 
 satisfied with such knowledge, and hence re- 
 ceiveth conscience, informing him that mar- 
 riage with more wives than one is sin, and 
 he knoweth no more ; but the celestial man 
 perceiveth a thousand particulars which con- 
 firm this general truth, so that marriage with 
 more than one Avife exciteth his abhorrence. 
 Since the spiritual man only knoweth gener- 
 als, and by generals hath his conscience 
 formed, and the generals of the Word are 
 accommodated to the fallacies of the senses, 
 it is evident that innumerable falsities join 
 themselves to, and insinuate themselves into 
 those generals, which cannot easily be dis- 
 persed. These falsities are signified by the 
 raven, which went forth from the ark- in 
 going and returning. — A7X. 865. 
 
 Fowls denote things intellectual, rational, 
 and scientific, and in like manner their oppo-
 
 SWEDENBORG. 89 
 
 sites, which are reasonings and falses. Both 
 the latter and the former are described in the 
 Word by various species of fowls : intellect- 
 ual truths by the gentle, beautiful, and clean 
 fowls ; but falses by ravenous, ugly, and un- 
 clean fowls: gross and dense falsities by 
 owls and ravens ; by owls, because they live 
 in the darkness of night ; by ravens, because 
 they are of a black color. — Arc. 866. 
 
 There is not any life in those things which 
 are not connected with eternal life, or which 
 do not regard eternal life. The life which is 
 not eternal is not life, but in a little while per- 
 isheth ; nor can to be be predicated of those 
 things which cease to be, but of those things 
 which never cease to be ; consequently to 
 live and to be are only in those things which 
 are of the Lord. By eternal life is meant 
 eternal happiness. — Aix. 726. 
 
 Man's propriety is, as it were, destroyed 
 when he is regenerated. — Arc. 727. 
 
 Propriety is wholly evil and false ; and so 
 long as it remaineth, so long man is dead: 
 but when he undergoeth temptations, then it 
 is shook and dispersed, that is, is loosened 
 and tempered by goodnesses and truths from 
 the Lord ; and thus it is vivilied, and appears 
 as if it was not present : its not appearing, 
 and not being any longer hurtful, is signified 
 by destroying, although it is never destroyed, 
 but remaineth. In this respect it is with
 
 90 EXTRACTS FROM 
 
 propriety as with black and white; which, 
 being variously tempered by the rays of 
 light, are changed into beautiful colors, as 
 into blue, yellow, purple, and the like ; by 
 which, according to their arrangement, as in 
 flowers, divers forms of beauty and agreeable- 
 ness are exhibited, whilst the black and 
 white in their root and ground still remain. 
 
 — A7'c. 731. 
 
 There is not a single expression in the 
 Word which is superfluous and needless, 
 because it is the Word of the Lord; conse- 
 quently there is not auy repetition, but where 
 the signification is different. — Arc. 734. 
 
 By fowl, in general, are signified thoughts. 
 
 — Arc. 745. 
 
 Corporeal things resist what is good, and 
 sensual things what is true ; the former ex- 
 tinguishing the love of goodness, the latter 
 the love of truth. — Arc. 913. 
 
 Man, when he is regenerated, receiveth life 
 from the Lord; for before regeneration he 
 could not be said to live, inasmuch as the 
 life of the world and of the body is not life, 
 but celestial and spiritual life alone is life. 
 Man by regeneration receiveth real essential 
 life from the Lord; and whereas before re- 
 generation he had no life, he is now subject 
 alternately to a state of no life and a state 
 of real essential life, that is, of no faith and
 
 SWEDENBORG. 91 
 
 charity and of some faith and charity. So 
 often as man is under the influence of things 
 corporeal and worldly, then there is no faith 
 and charity, that is, there is cold, for then 
 things corporeal and worldly operate, conse- 
 quently the things which are of propriety ; 
 and so long as he is thus influenced, he is 
 absent or removed from faith and charity, so 
 that he doth not even think of things celes- 
 tial and spiritual : the reason is because 
 things celestial and corporeal can by no 
 means be together with man. — Arc. 933. 
 
 By not cursing the ground any more for 
 mans sake is signified that man would not 
 any more avert himself like the man of the 
 posterity of the most ancient church. — Arc. 
 927. 
 
 That the regenerate man undergoeth 
 changes, viz., from alternate states of no 
 charity and of some charit}^, may appear 
 manifest from this reason, that with every 
 one, even the regenerate person, there is 
 nothing but evil, and that all good is of the 
 Lord alone ; in consequence hereof, he must 
 needs undergo changes, and at one time be as 
 it were in summer, that is, in charity, but at 
 another time in winter, that is, in no charity. 
 These changes are for tlie end that man may 
 be more and more perfected, and thereby 
 may be rendered more and more happy. 
 Such changes take place in the regenerate 
 man, not only during his life in the body, but
 
 92 EXTRACTS FROM 
 
 • 
 
 also when lie cometh into the other life ; for 
 without changes of summer and winter, as it 
 were, as to things of the will, and as it were 
 of day and night as to things of the under- 
 standing, he is never perfected and rendered 
 more happy. These changes, however, in 
 another life, are like the changes of summer 
 and winter in temperate zones, and like the 
 changes of day and night in the spring sea- 
 son. — A7'c. 9o5. 
 
 Were they who are in the hellish kingdom 
 to extend but a finger beyond the sphere of 
 it, they would suffer pain thereby. — Heaven 
 and Hell, 400. 
 
 The natural man, in whom the spiritual 
 degree is open, does not know that he thinks 
 and acts from his spiritual man ; for it ap- 
 pears as if it was from himself, when never- 
 theless it is not from himself, but from the 
 Lord. Iseither does the natural man, in 
 whom the spiritual degree is open, know that 
 by his spiritual man he is in heaven, when 
 nevertheless his spiritual man is in the midst 
 of the angels of heaven. Sometimes also he 
 appears to the angels ; but because he retires 
 into his natural man, after a short stay there, 
 he disappears. Neither does the natural man, 
 in whom the spiritual degree is open, know 
 that his spiritual mind is filled with a thou- 
 sand arcana of wisdom and a thousand de- 
 lights of love by the Lord, and that he comes 
 into them after death, when he becomes an
 
 SWEDEXBORG. 93 
 
 angel. The reason why the natural man 
 does not know these things is because the 
 communication between the natural and the 
 spiritual man is effected by correspondences, 
 and communication by correspondences is 
 not perceived any other wise in the under- 
 standing than that truths are seen in light, 
 and in the will than that uses are performed 
 from affection. — Angelic Wisdom, 252. 
 
 Charity is every work of duty that man 
 doeth from the Lord ; which he then doeth 
 from the Lord when he shuns evils as sins. 
 — Angelic Wisdom, 253. 
 
 To explore the mysteries of faith by scien- 
 tifics is as impossible as for a camel to go 
 through the eye of a needle. Myriads of 
 mysteries exist in the hidden things of spirit- 
 ual and celestial life for one that is to be 
 found in invisible nature. — Arc. 233. 
 
 Goodness of disposition manifests itself by 
 gentleness and sweetness ; by gentleness in 
 that it is afraid to do hurt, and by sweet- 
 ness in that it loves to do good. — Planet 
 Jupiter, 50. 
 
 It is a principle of divine justice that no 
 man should suffer punishments on account of 
 the evils of his parents, but on account of his 
 own : wherefore it is provided by the Lord 
 that his hereditary evils should not recur 
 after death, but the evils which are properly
 
 94 EXTRACTS FROM 
 
 his own ; and on account of those evils, when 
 they recur, the man is punished. — Jj^oc. 
 Explicata. 
 
 The delights of the love of adultery derive 
 their quality from the delights of doing evil 
 uses, thus of doing evil ; and the delights of 
 the love of marriage from the delights of 
 doing good uses, thus of doing good. — A2:)oc. 
 Exp. 
 
 So many and such are the delights and 
 pleasantnesses in the love of marriage, which 
 are manifested by turns, that they cannot be 
 numbered or described ; they are also multi- 
 plied with continued augmentations to eter- 
 nity. — Apoc. Exp. 
 
 The origin of those delights is from this 
 circumstance, that conjugal partners desire 
 to be united into one, as to their minds ; and 
 that into such union heaven conspireth, from 
 the marriage of the good and the true therein 
 from the Lord. — Apoc. Exp. 
 
 The angels, when separated from their con- 
 jugal partners, are in intelligence, but not in 
 wisdom. — Apoc. Exp. 
 
 To shun evils as sins is to shun the infer- 
 nal societies that are in them ; and a man can- 
 not shun such societies unless he be averse 
 from them, and thence turn himself from 
 them ; and man cannot from aversion turn
 
 SWEDEXBORG. 95 
 
 himself from them unless he love good, and 
 from that love do not will evil. — Apoc. Exp. 
 
 Concupiscences are of the love of evil, and 
 desires and affections are of the love of good. 
 — Apoc. Exp. 
 
 There are works more or less good, accord- 
 ing to the excellence of their uses ; for works 
 must be uses ; the best are those which are 
 done on account of use to the church. To 
 these succeed in goodness those which are of 
 use to our country, and so on: the uses de- 
 termine the goodness of the works. — Apoc. 
 Exp. 
 
 The goodness of works increaseth with 
 man according to the plenitude of the 
 truths from the affection of which he doeth 
 them ; for a man who is averse from evils as 
 sins willeth to know truths, inasmuch as 
 truths teach uses, and the quality of their 
 good : hence it is that good loveth truth, and 
 truth loves good, and that they desire to be 
 conjoined. In proportion, therefore, as such 
 a man learneth truths from the affection of 
 them, in the same proportion he doeth goods 
 more wisely and more fully ; more wisely 
 because he knoweth how to distinguish uses, 
 and to do them with judgment and with jus- 
 tice ; and more fully because all his truths 
 are present in operating uses, and form a 
 spiritual sphere, which the affection of them 
 produceth. — Apoc. Exp.
 
 96 EXTRACTS FROM 
 
 To merchants who shun as sins thefts of 
 every kind, especially the more interior and 
 more hidden, which are done by acts of cun- 
 ning and deceit, riches do no harm, because 
 riches are to them the means to uses, which 
 are their negotiations, whereby they serve 
 their country and fellow-citizens ; they are 
 also by riches in a state of doing the uses to 
 which the affection of good leadeth them. — 
 A2)oc. Exp. 
 
 Whilst a man shunneth evils as sins, he 
 then learneth daily what a good work is, and 
 there increaseth with him the affection of 
 doing good, and the affection of knowing 
 truths for the sake of good. Cease, there- 
 fore, to inquire in thyself what are the good 
 works which I shall do, or what good shall I 
 do that I may receive life eternal ; abstain 
 only from evils as sins, and look to the Lord, 
 and the Lord will teach and lead thee. — 
 Apoc. Exp. 
 
 Those who know that there are divine com- 
 mandments, but think nothing of a life ac- 
 cording to them, remain natural, nor care for 
 anything but what is of the world, and of the 
 body. These after death become drudges 
 and servants, according to the uses which 
 they can perform to those who are spiritual ; 
 for the natural man is a drudge and a ser- 
 vant, and the spiritual man is his master and 
 lord. — Angelic Wisdom, 2A!d.
 
 SWEDENBORG. 97 
 
 The angels from the sound of a man's voice 
 know his love, from the articulation of the 
 sound his wisdom, and from the sense of the 
 words his science : and moreover they say 
 that these three are in every expression, be- 
 cause an expression is as a conclusion; for 
 there is in it sound, articulation, and sense. 
 From every word of a person speaking in a 
 series, the angels of the third heaven perceive 
 the general state of his mind, and also some 
 particular states. — A?if/. Wisdom, 280. 
 
 The three degrees of altitude are named 
 natural, spiritual, and celestial. Man, at his 
 birth, first comes into the natural degree ; 
 and this increases in him by continuity ac- 
 cording to the sciences, and according to the 
 understanding acquired by them, to the sum- 
 mit of understanding, which is called rational : 
 nevertheless the other degree, which is called 
 spiritual, is not hereby opened; this degree 
 is opened by the love of uses derived from 
 things intellectual. Supposing this love of 
 uses to be spiritual, which love is love tow- 
 ards our neighbor, this degree in like manner 
 may increase by degrees of continuity to its 
 summit ; and it increases by knowledges of 
 truth and good, or by spiritual truths. But 
 still by these the third degree, which is called 
 the celestial degree, is not opened, this degree 
 being opened by the celestial love of use, 
 which love is love towards the Lord, and 
 love towards the Lord is nothing else but the 
 application of the commandments of the Word
 
 EXTRACTS FKOM 
 
 to life ; the sum of which is to fly from evils 
 because they are infernal and diabolical, 
 and to do good because it is celestial and 
 divine. These three degrees are thus suc- 
 cessively opene*d in man. — Angelic Wis- 
 dom, 237. 
 
 The communication of the three degrees 
 with each other is effected only by corre- 
 spondences ; therefore the differences of love, 
 wisdom, and use are such that they have 
 nothing in common by anything of conti- 
 nuit}'. Man, so long as he lives in the 
 world, does not know anything of the open- 
 ing of these degrees in himself: the reason 
 is because then he is in the natural degree, 
 which is the ultimate ; and from this degree 
 he then thinks, wills, speaks, and acts ; and 
 the spiritual degree, which is interior, does 
 not communicate with the natural degree by 
 continuity, but by correspondences ; and com- 
 munication by correspondences is not felt. 
 — Angelic Wisdom, 238. 
 
 Man hath a natural mind, a spiritual mind, 
 and a celestial mind; and thereby may be 
 elevated to angelic wisdom, and possess it, 
 while he lives in the world : but nevertheless 
 he does not come into it till after death, if 
 he becomes an angel ; and then he speaks 
 things ineffable and incomprehensible to the 
 natural man. — Angelic JVisdom, 239.
 
 SWEDEXBORG. 99 
 
 The spiritual man is altogether distinct 
 from the natural man, and no other commu- 
 nication intervenes than such as there is be- 
 tween cause and effect. — Angelic Wisdom, 
 251. 
 
 The natural man is a full man when the 
 spiritual degree is opened in him ; for he is 
 then in association with angels in heaven, 
 and at the same time in association with men 
 in the world, and in his relation to both he 
 lives under the guidance of the Lord ; for 
 the spiritual man imbibes precepts through 
 the Word from the Lord, and executes them 
 by the natural man. — Angelic Wisdom, 252. 
 
 They who are in the affection of truth 
 think, inquire, and debate whether a thing 
 be true or not true ; whether it be so or not 
 so ; and when they are confirmed that it is 
 true, they further inquire and debate what it 
 is : thus they stick in the very threshold, 
 and are incapable of being admitted into wis- 
 dom until they are void of doubt. But they 
 who are in the affection of good, by virtue of 
 the good itself in which they are principled, 
 know and perceive that it is so; and thus 
 they do not abide in the threshold, but are in 
 the inner chamber, being admitted into wis- 
 dom. They who are in the affection of good, 
 that is, the. celestial, set out where they who 
 are in the affection of truth, that is, the
 
 100 EXTRACTS FROM SWEDENBORG. 
 
 spiritual, halt ; so that the last term or limit 
 of the latter is the hrst of the former. — Aix. 
 2718. 
 
 The wisdom of love is to have God contin- 
 ually before our eyes. — Arc. 9936. 
 
 ALL THE 
 
 THEOLOGICAL WORKS 
 
 OF 
 
 EMANUEL SWEDENBORG 
 
 for sale at 
 169 Tremont Street, Boston, 
 
 AND AT 
 
 20 Cooper Union, New York.
 
 TO THE YOUi^a 
 
 Young men and young women, not yet 
 married, enter auspiciously or otherwise upon 
 true spiritual life, according as they carefully 
 avoid as sinful whatever is opposed to purity 
 of mind and act in relation to marriage. 
 
 Whether or not they become spiritual at 
 all ; whether or not they will come into the 
 church; whether or not they will have any 
 real interest in spiritual things, — will ap- 
 proach and worship the Lord, reverence the 
 Scriptures, and understand and receive the 
 goodness and truth brought down in them by 
 the Lord to men, depends, above all else, upon 
 this simple thing, whether or not, in intention 
 and act, they avoid as sin what is contrary to 
 chastity : for the love to which this relates 
 enters deeper than any other, and has its seat 
 even at the entrance gate of the Lord with 
 spiritual and heavenly things into the mind. 
 
 — Fattee. 
 
 101
 
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