ANGELIC WISDOM CONCERNING THE DIVINE LOVE. (8-17.) spaces but appcaruces; for they are not fixed and sta- in the Woril is called a spirit, and of a spirit they think tionary, ils on curtlı; they may be lengthened and short- no otherwise than as of a thin cloud, not knowing that encd, changed and varied; and, as this cannot be de every spirit and every angel is it man. Nevertheless, termined by measure, they cannot in that world be exa:nination was m:ide, whether their spiritual idea was comprehended by any Darural idea, but only by a spir- similar to their natual idea, and it was found, that with itual idea, which is no other concerning distances of those who interiorly acknowledge the Lord as the God space, tban as concerning distances of good or distances of heaven and earth, it was not similar. I heard il cer. of truth, which are affinities and similitudes, according tain presbyter of the Christians sar; that no one can to their states. have any idea of a Divine Humanity; and I saw him 8. Hence it may appear, that a man cannot compre- ! curied about to various pations, successively to such :15 hend that the Divine is every where, and yet not in were more and more interior, ind from them to their sp.lce, from a mirely 1:1tural idea ; and hit that angels heavens, and lastly to the Christin heaver, and every and spirits clearly comprehend this; (ou e ntly that where there was a cominunication of their interior per- a man aiso may, if he will adinit something of spiritual ception of God; and he observed that they liad no liylit into his ihought. The reason yliva man may other idea of God thin the idea of Man, which is the comprehend it is because his body does not think, but same with the idea of a Divine Humanity." his spirit; thus not liis natural but his spiritual (part. 12. The idea of the cominon people in the Christian 9. But the reason why many do not comprehend this world concerning God is as of Man, because God is is, because they love what is natural, iind therefore will called a Person in the Athanasian doctrine of the not clevate the thonghis of their understandings into Trinity; but those who are wiser than the common spiritual light; and those who will not. cannot think people pronounce God to be in visible; for they are not eren of God but from space; and to think of God froin able to comprehend how God, as Mail, could have cre- space is to think of the extense of nature. This is ex. ated heaven and earth, and fill the universe with Ilis pedient to be premierl, because, without a knowledge presence, with other particulars, which cannot be riglily and some pureeption that the Divine is not in space, apprehended, so long as man is ignorant that the Divine no:ling can be understood concerning the divine life, is not in space. But those who approach the Lord alone, which is love and wisdoin, here treated of; and there think of a Divine Humanity, and therefore of God is fore very little, it anything, concerning the divine provi Man. dence, oinuipresence, oniscience, onnipotence, infinity, 13. The great importance of having a just idea of and cternity, which are to be treated of in th:ir series. God, appears from this consideration, that the idea of 10. It has been sail, that in the spiritual world, spaces Gol constantes the inmost thought of all those wlio appear equally ils in the natural world, conscquemily have any religion ; for all things of religion and divine also distinces; but that ih'y are appearances according worship have respect to God; and as God is, universally to spiritual aliinities, which we of love and wisdom, or and particularly, in all things of religion and of wor- of good and truch. llence it is that the Lord, although ship, therefore, unless there be a just idea of God, no Huis in the heavens with the angels every where, never- ! communication is possible with the heavens: hence it theless appears high above them as a su: and whereas is, that in the spiritual world, every nation has its place the reception of love and wisdom constitutes affinity according to its idea of God as Nan; for in this, and in with llim, therefore those heavens appear never to limi, no other, is the idea of the Lord. That the state of Were the angels are in it nearer attinity from reception, every man's life after death. is according to the idea of than where they are in a more remote aflinity. Tlence God, which he has confirmed in himself, appears mani- also it is, that the heavens, which are three, are distinct fesily from the reverse of the proposition; namely, thit from each other, and in like manner the societies of the neration of God constituces hell, and in the Chris- each heaven; also that the hells under them are remote, I tian world, the negation of the Lord's Divinity. according to their rjection of love and wisdom. Similar 1 14. That Esse aud Existere (to be and to ex- is the case with man, in whom and with whom the Lord ist) in God-Man are distinctly one. Where there is present, in the universal terrestrial globe; and this is Esse, there is also Existere : one is not possible with- solely because the Lord is not in space. out the other; for Esse is by Existere, and not without 11. That God is very Man. In all the heavens, it. Reason comprehends this, when it thinks whether there is no other idea of Goul than that of Man: the there can be anv Esse, which does not exist, and whether reason is, because heaven in the whole, and in part, is there can be any Existere, but from an E-se; and as in forin as a man, and the Divine, which is with the the one has place with, and not without the other, it angels, constitutes beaven; and thought proceeds ac- follows that they are one, but distinctly one. They are cording to the form of heaven ; wherefore it is impos- disiinctly one, as is the case with love and wisdom; for sible for the angels to think of Goci otherwise: hence love also is Esse and wisdom Lxistere, since love does it is, that and those in the world, who ire in conjunction not exist but in wisdom, por wisdom but from love; with heaven, think in lika manner of God, when they wherefore, when love is in wisdom, then it exists. Tico think inwardly in tienis Ives, or in ticir spirit. Since two are such a one, that they may be distinguished il- God is Man, ail anels and all shirts are men in a per- n in a per- I died in tirought, but not in act: wird as they are distin- fect form: ihis is a consequence of the form of heaven, gnishable in thought, but not in act, therefore it is said, which in its greatest and least parts is like itself. That they are distinctly one. Esse and Existere in God Man heaven in the whole, and in every pure, is in form as a are also distinctly one, as soul and locy: the soul does man, may be seen in the work Ox HEAVEN AND HELL, not exist without its body, nor the body without its n. 59 to 80; and that thoughis proceed according to the soul. The divine soul of God-vlun is understood by form of heaven, n. 203, 204. That men were created the Divine Esse, and His divine body by the Divine afer the image and likeness of God, is known from Existere. To think that the soul can exist, and exer- Genesis i. 26, 27; also that God was seen as Man, by cise thought and wisdom, without the boily, is an error Abraham and others. The ancients, from the wise to proceeding from fallacies: the soul of every man is in the simple, thonght no otherwise of God than as of a spiritual body, after it has put off the material cover- Man, and at length, wlion they beran to worship a plucings, which it carried about with it in the world. rality of yods, als at Athens and Rome, they worshipped 15. An Esse is not an Essc, unless it exists, because them all as ineu. What has been said may be illus- it is not in a form ; and what is not in a form has no trated by the following extract from a sinall treatise, quality, and what has no quality is nothing. Whatever published some time ago: "The Gentiles, particularly exists from an E-se, makes one with the Esse, because the Africans, who acknowledge and worship one God, it is froin the Esse: hence there is a uniring into one; the Creator of the universe, entertain an idea of God as and hence one is the other's mutually ani reciprocally, of Man, and say that no one can have any other idea and one is all in all in the other as in itself. of God. When they hear that many form an idea of 16. Hence it may appear that God is Man, and that God as of a little cloud in the midst of the universe, thereby He is God existing; not existing from Himself, they ask where such are ; and when it is said, that but in Himself. He who exists in Ilimself is God, there are such among Christians, they deny that it is , from whom all things are. possible; but in reply, it is shown that some Christians 17. That in God-Man infinite things are dis- conceive such an iduu lioin this circumstance, that God tinctly one. It is well known that God is intimito, (39-46.) ANGELIC WISDOM CONCERNING THE DIVINE LOVE. Thy justice:" " Seven times in the day do I praise thereof; the distance is only from the judgment, con- Thee, because of the judgments of Thy justice," Psalm cluding concerning space from intermediate objects, or cxix. 7, 164. The same is understood by life and light, from the diminution and consequent obscuration of the in John: “ In Him was life, and the life was the light object, whose image is produced within the eye, accord- of men," i. 4. Life, in ihis passage, means the divine ing to the angle of incidence. Hence it appears, that love of the Lord, and light, His divine wisdom. The the sight does not go from the eye to the object, but same is also meant by life and spirit in John : “Jesus that the image of the object enters the eve, and affects said, The words which I speak unto you, they are spirit, its substance and form: for it is the same with the sight, and they are life," vi. 63. as it is with the hearing; the hearing does not go out 39. In man, love and wisdom appear as two separate of the ear to catch the sound, but the sound enters the things, but still, in themselves, they are distinctly one:1 car and affects it. Hence it may appear, that the aflec- because, such as his love is, such is his wisdom, and tion of a substance and form, which constitutes the such as his wisdom is, such is his love. The wisdom, sense, is not a thing separate from the subject, but only which does not make one with its love, appears as if it causes a change in it, the subject remaining the subject were wisdom, and yet is not so; and the love, which then, as before, and after. Hence it follows, that the does not make one with its wisdom, appears as if it sight, hearing, smell, taste, and feeling, are not any was the love of wisdom, although it is not; for the one thing volatile flowing from those organs, but that they derives its essence and its life from the other, recipro- are the organs themselves, considered in their substance cally. The reason, why wisdom and love in a man, and form, and that whilst they are affected, the sense is appear as two separate things, is, because his facultv | produced. of understanding is capable of being elevated into the 42. It is the same with love and wisdom, with this light of heaven, but vot the faculty of loving, except only difference, that the substances and forms which so far as he does what he understands; wherefore, that are love and wisdom, are not extant before the eyes, principle of apparent wisdom, which does not make like the organs of the external senses; but still no one one with the love of wisdom, relapses into a love, with can deny, that those things of wisdom and love, which which it does make one, which inay be the love not are called thoughts, perceptions, and affections, are of wisdom, but of insanity: for a inan may know, from substances and forms, and that they are not volatile wisdom, that he ought to do this or that, and still not entities flowing from nothing, or abstracted from that do it, because he does not love it; but so far as he real and actual substance and form, which is the sub- does, from love, that which is of wisdom, so far he is ject. For there are in the brain, innumerable sub- an image of God. stances and forms, in which every interior sense, which 40. That the Divine Love and the Divine has relation to the understanding and the will, resides. Wisdom are Substance and Form. The common All the affections, perceptions, and thoughts there, are idea of meu, concerning love and wisdom, is that of not exhalations from the substances, but they are actu- something volatile and floating in subtile air or ether; ally and really the subjects, which do not emit any or of an exhalation from something of the kind ; thing from themselves, but only undergo changes, ac- scarcely any one thinks, that they are really and according to the influences which affect thein, as may tually a substance and a form. Those, who see that evidently appear from what has been said above con- they are a substance and a form, nevertheless perceive cerning the senses. Of the influences alluential which love and wisdom out of their subject, as issuing from affect them, more will be said below. it; and what they perceive out of the subject, as issu- ' 43. Hence it may first be seen, that the divine love ing from it, although it be perceived as something vola- and the divine wisdom in themselves, are substance and tile and floating, they also call a substance and a forın; form, for they are Esse itself and Existere itself; and if not knowing that love and wisdom are the subject it- they were not such an Esse and Existere as they are self, and that what is perceived without it, as something substance and forin, they would only be an imaginary volatile and floating, is only an appearanee of the state entity, which, in itself, is nothing. of the subject within itself. The causes, why this has 44. That the Divine Love and the Divine not heretofore been seen, are several: one is, that ap- Wisdom are Substance and Form in themselves, pearances are the first things, from which the human consequently the self-subsisting and sole-sub- mind forms its understanding, and that it cannot shake sisting Being (Ipsum et Umicum) That the divine them off, but by an investigation of the cause, and if the love and the divine wisdom are substance and form, hilo cause lies very deep, it cannot investigate it, without been proved above; and that the Divine Esse and Ex- keeping the understanding, for some time, in spiritual istere is Esse and Existere, in itself, has also been light, in which it cannot keep it long, by reason of the shown. It cannot be said to be Esse and Existere, from natural light, which continually draws it down. Nev. itself, because this involves a beginning, and from some- ertheless, the truth is, that love and wisdom are a real thing in it, which is Esse and Existere, in itself; but and actual substance and forin, and constitute the sub- the real Esse and Existere, in itself, is from eternity: ject itself. the real Esse and Existere, in itself, is also uncreate, 41. But as this is contrary to appearance, it may seem and no created thing can exist, but from the uncreate, not to merit belief, unless it be demonstrated, and it can- and what is created is also tinite, and tinite cannot ex- not be demonstrated, except by such things as a man can ist but from intinite. perceive by his bodily senses; wherefore, by them, it shall 45. He who, with any degree of thought, can conceive be demonstrated. A man has five senses, which are called and comprehend an Esse and Existere in itself, will feeling, taste, smell, hearing, and sight. The subject of perfectly conceive and comprehend, that such Esse and fecling is the skin, with which a man is encompassed, the Existere is the self-subsisting and sole-subsisting Being: substance and form of the skin causing it to feel what is that is called self-subsisting (ipsum) which alone is; and applied ; the sense of feeling is not in the things which are that is called sole-subsisting (unicum) from which every applied. but in the substance and form of the skin, which other thing is. Now, as the self-subsisting and sols is the subject; the sense is only an affection thereof, from subsisting Being is substance and form, it follows, that things applied. It is the same with the taste; this it is the self-subsisting and sole-subsisting substance sense is only an affection of the substance and form of and form ; and as this very substance and form is the the tongue, the tongue is the subject. It is the same divine love and :he divine wisdom, it follows, that it is with the smell; that odors affect the nose, and are in the self-subsisting and sole-subsisting love, and the self- the nose, and that there is an affection thereof, from subsisting and sole-subsisting wisdom, consequently, odoriferous substances touching it, is weil known. It that it is the self-subsisting and sole-subsisting essence, is the same with the hearing; it appears as if the hear- also the self-subsisting and sole-subsisting life; for love ing were in the place where the sound begins; but the and wisdom is life. hearing is in the ear, and is an affection of its substance 46. Hence it may appear, how sensually, that is, how and form; that the hearing is at a distance from the much from the bodily senses and their darkness, those, ear, is an appearance. It is the same with the sight; it who say that nature is from herself, think in spiritual appears, when a man sees objects at a distance, as if things. They think from the eye, and cannot think the sight were there, but nevertheless, it is in the eye, from the understanding. Thought from the eye, shuts which is the subject, and is, in like manner, an affection, the understunding, but thought from the understanding, (111-119.) 17 ANGELIC WISDOM CONCERNING THE DIVINE LOVE. 111. It is difficult to comprehend that this is the case I loves, learns, and imbibes, as his own ? Who can by a natural idea, because in such idea, there is Otherwise retain it? Were this not the case, the love space, but it may be comprehended by a spiritual idea, and wisdom received by influx, would have no abiding because in such idea, there is no space; the angels are place, but would pass through without affecting, so that in the latter idea. It may, however, be comprehended an angel would not be an angel, nor a man a man, by a natural idea, that love and wisdom, or, what is yea, he would be merely like an inanimate thing. the same, that the Lord, who is divine love and divine. Hence it may appear, that reciprocation is necessary to wisdom, cannot be progressive through spaces, but is the existence of conjunction. present with every one, according to his reception. 116. How it comes to pass, that an angel perceives That the Lord is present with all, He teaches in Mat- and feels what flows from the Lord] as his own, and thew, chap. xxviii. 20, and that He makes His abode so receives and retains it, although it is not his own, with those who love Him, John xiv. 21. (for it was said above, that an angel is not an angel 112. This may seem a matter of superior wisdom, from what is his own, but from what is the Lord's in because the heavens and the angels are adduced to him,) shall now be explained. The case is thus : every prove it; but nevertheless, the case is the same with angel has liberty and rationality: these two principles men. They, as to the interiors of their minds, receive are in him, to the intent that he may be receptible of heat and enlightenment from the same sun: its heat love and wisdom from the Lord: but both liberty and warms them, and its light enlightens them, in propor- rationality are not his own, but the Lord's in him; yet tion as they receive love and wisdom from the Lord. being intimately conjoined to his life, so intimately that The difference between angels and men is, that angels they may be said to be inherent in it, they appear to are under that sun only, but men are not only under that belong to him, or to be his own; they give him the sun, but also under the sun of this world; for the bodies power to think and will, and to speak and act, and what of men cannot possibly exist and subsist unless they he thinks and wills, and speaks and acts, from them, are under both suns; not so the bodies of the angels, appears as from himself: this causes reciprocation, and which are spiritual. thereby conjunction. But still, in proportion as an an. 113. That the Angels are in the Lord, and the gel believes, that love and wisdom are in himself, and Lord in them; and that as the Angels are re- / therefore claims them as his own, the angelic principle cipients, the Lord alone is Heaven. Heaven is is not in him, and consequently, he has not conjunction called the dwelling-place of God, and the throne of with the Lord : for he is not in the truth; and as the God, and hence it is believed, that God is there, as a truth and the light of heaven make one, so far he can- king in his kingdom ; but God, that is to say, the Lord, not be in heaven; for thereby he denies that he lives is in the sun above the heavens, and by his presence in from the Lord, and believes that he lives from himself, heat and light, is in the heavens, (see the last two arti- consequently, that he is possessed of a divine essence. cles :) and although the Lord is in that manner in In these two principles, liberty and rationality, consists heaven, still he is there as in Himself: for, (as was the life, which is called angelic and human. From shown above, n. 108 to 112,) the distance between the what has been said, it may appear, that an angel has sun and heaven is not distance, but an appearance of reciprocation for the sake of conjunction with the Lord, distance; and being only an appearance, it follows, but that reciprocation, considered in its faculiy, is not that the Lord Himself is in heaven, for He is in the love his, but the Lord's: hence it is, that if he abuses that and wisdom of the angels of heaven; and as He is in reciprocal principle, whereby he perceives and feels, as the love and wisdom of all the angels, and the angels his own, that which is the Lord's, which is done by at- constitute heaven, He is in the universal heaven. tributing it to himself, he falls from the angelic state. 114. The Lord not only is in heaven, but also is That conjunction is reciprocal, the Lord Himself heaven, because love and wisdom make an angel, and teaches in John, chap. xiv. 20 to 24 ; chap. xv. 4, 5, 6. these two are the Lord's in the angels : hence, the Lord And that the conjunction of the Lord with man, and is heaven. For the angels are not angels from their of man with the Lord, is in those things which are of own proprium, this being exactly like the proprium of the Lord, which are called His words, John xv. 7. a man, which is evil: and it is so, because all angels 117. There are some who imagine, that Adam was have been men, and that proprium is inherent in them in such a state of liberty or of free will, that from him- from their birth; it is only removed ; and in proportion self, he was able to love God and be wise, and that this as it is removed, they receive love and wisdom, that is, free will was lost in his posterity: but this is a mistake; the Lord, in them. Any one may sec, if he only ele- for man is not life, but a recipient of life, as may be vates his understanding a little, that the Lord cannot seen above, n. 4 to 6, 54 to 60; and he who is a re- dwell with the angels, but in what is His own, that is, cipient of life, cannot love and be wise, from any thing in His proprium, which is love and wisdom, and not at of his own: hence Adam, when he was desirous to be all in the proprium of the angels, which is evil: hence wise and to love, from what was his own, fell from it is, that so far as evil is removed, so far the Lord is in wisdom and love, and was cast out of Paradise. them, and so far they are angels. The essential angclic 118. The same which is here said of an angel, may principle of heaven is the divine love and divine wis- be said of heaven, which consists of angels, because the dom : this divine principle is called angelic, when it re- Divine, in the greatest and least things, is the same, as sides in the angels: hence it is evident again, that an was shown above, n. 77 to 82. The same which has gels are angels from the Lord, and not from themselves; been said of an angel and of heaven, may be said of a consequently also heaven. man and the church, for an angel of heaven, and a man 115. But how the Lord is in an angel, and an angel of the church, act as one, by conjunction; and also a in the Lord, cannot be comprehended, unless the na. man of the church, as to the interiors of his mind, is an ture of their conjunction be known. There is a con- angel: by a man of the church, we mean a man in junction of the Lord with the angel, and of the angel whom the church is. with the Lord; wherefore, there is a reciprocal conjunc- 119. That in the spiritual world the east is tion. This, on the part of the angel, is as follows: the where the Lord appears as a sun, and that the angel does not perceive otherwise, than that he is in other quarters are determined thereby. The love and wisdom, from himself, just as it appears to sun of the spiritual world and its essence, and the heat man, and hence it seems to him, as if his love and wis- and light of it, and the presence of the Lord from dom were of himself, or his own : if he did not perceive thence, have been treated of; we shall now proceed to the matter thus, there would be no conjunction, there- treat of the quarters of that world. That sun and that fore the Lord would not be in him, nor he in the Lord : world are treated of, because God is treated of, and nor is it possible for the Lord to be in any particular love and wisdom ; and to treat of them, otherwise than angel or man, unless he, in whom the Lord, with His from their original source, would be to treat from ef- me and wisdom, is, perceives and feels it as his own : fects and not from causes; and yet effects teach noth- by this means, the Lord is not only received, but when ing but effects, and when they are considered alonc, received, is retained, and likewise beloved again; thus they do not explain a single cause; but causes explain therefore, an angel becomes wise, and continues wise. effects; and to know effects from canses, is to be wise ; Who can incline to love the Lord and his neighbor, but to inquire into causes from effects, is not to be and to be wisc, unless he feels and perceives what he wise, because then, fallacies present themselves, which 28 (210_219.) ANGELIC WISDOM CONCERNING THE DIVINE LOVE. with love and wisdom : they do not exist out of their do not appear to any of the bodily senses. It is well subjects, which are substances, but they are states of known, that nothing is done in the body, or by it, but subjects or substances. That there are changes of from the will by the thought; and as both these ach these, which produce variations, will be seen in what therefore all and every thing of the will and thought follows. By substance is also understood form; for must necessarily exist in action; for they cannot be there is no substance without a form. separated : hence it is that from actions, or works, 210. Becanse the will and understanding, affection judgment is formed of the thought of a man's will, or and thought, and charity and faith, may be thought of his intention. It has been made manifest to me, of, and have been thought of, abstractedly from the that the angels, from a man's action or work alone, substances which are their subjects, therefore, the just perceive and see every thing of the will and thought idea of them has perished, which is, that they are of the doer; the angels of the third heaven perceive states of substances or forms ; altogether like sensa- and see from his will the end for which he acts, and the tions and actions, which also are not things abstracted angels of the second heaven, the cause by which the from the organs of sensation and motion : abstracted end operates. Hence it is, that in the Word, works and or separated from these, they are nothing but mental actions are so often enjoined, and that it is said, that a figments, like sight without an eye, hearing without an man is known by them. ear, taste without a tongue, &c. 1 216. It is a tenet of angelic wisdom, that unless the 211. Since all things civil, moral, and spiritual, pro- will and the understanding, or affection and thought, ceed by degrees, like natural things, not only by con-as also charity and faith, invest and involve themselves tinuous degrees, but also by discrete degrees; and since in works or actions, whenever it is possible, they are the progressions of discrete degrees are as the progres. only like aerial things which pass away, or like phan- sions of ends to causes, and of causes to effects, I chose toms (imagines) in the air, which perish ; and that they to illustrate and confirm the present subject, (that the only remain with man, and become principles of his ultimate degree is the complex, continent, and basis of life, when he operates and does them; because the ul- the prior degrees.) by the above-mentioned things, timate is the complex, continent, and basis of prior which relate to love and wisdom, to the will and un- things. Such an aerial vapor and phantom is faith, derstanding, to affection and thought, and to charity separate from good works, and such also are faith and and faith. charity, without their exercises ; only, that those who 212. That the ultimate degree is the complex, con- establish faith and charity, as principles necessary to tincnt, and basis of the prior degrees, appears mani- be conjoined, have the knowledge, and may have the festly from the progression of ends and causes to effects. will, to do good, but not those who are in faith, separate That the effect is the complex, continent, and basis of from charity. the causes and ends, may be comprchended by enlight-! 217. That the degrees of altitude, in their ul- ened reason ; but not so clearly that the end, with every timate, are in their fulness and their power. It thing belonging to it, and the cause with every thing was shown, in the preceding article, that the ultimate belonging to it, actually exist in the effect, and that the degree is the complex and continent of the prior de- effect is their full complex. That the case is so, may grees : hence it follows, that the prior degrees are in appear from what has been premised in this part, par their fulness in their ultimate; for they are in their ticularly from the following considerations, that one is effect, and every effect is the fulness of its causes. from the other in a triplicate series, and that the effect 218. That the ascending and descending degrees, is nothing but the cause in its ultimate; and as the ul- which are called prior and posterior, and degrees of timate is the complex, it follows, that the ultimate is altitude or discrete degrees, are in their power in their the continent and the basis. ultimate, may be confirmed by all those things which 213. As regards love and wisdom, love is the end, were adduced, by way of confirmation, from sensiblo wisdom is the instrumental cause, and use is the effect; and perceptible things in the preceding pages; but and use is the complex, continent, and basis of wisdom here I choose to confirm them only by efforts, powers, and love; and use is such a complex and continent, and motions, in dead subjects and in living subjects. that it actually contains the whole of love and the whole It is well known that endeavor, of itself, does nothing, of wisdom, being the simultaneous of them. But it is but that it acts by powers corresponding to it, and by to be observed, that all things of love and wisdom, them produces motion ; hence, that endeavor is the all which are homogeneous and concordant, exist in use, in the powers, and through the powers in the motion ; according to what was said and shown above, in article and motion being the ultimate degree of endeavor, that n. 189 to 194. by this, it produces its efficacy. Endeavor, power, and 214. Aflection, thought, and action, are in a series motion, are no otherwise connected than according to of similar degrees, because all affection refers to love, degrees of altitude, conjunction by which is not by con- thought to wisdom, and action to use. Charity, faith, tinuity, for they are discrete, but by correspondences; and good works, are in a series of similar degrees; for for endeavor is not power, nor power, motion ; but charity is of affection, faith is of thought, and good power is produced by endeavor, being endeavor excited, works are of action. The will, understanding, and and motion is produced by power; wherefore there is exercise, are in a series of similar degrees; for the will no potency in endeavor alone, or in power alone, but is of love and thence of affection, the understanding is in motion, which is their product. That this is the of wisdom and thence of faith, and exercise is of use case, still appears doubtful, because it has not been il. and thence of work. Therefore, as the whole of wis-lustrated by application to things sensible and percep- dom and love exists in use, so, the whole of thought tible in nature ; but nevertheless such is their progres- and affection exists in action, the whole of faith and sion into potency. charity in good works, and so on; but they must be all 219. Let us apply these principles to living endeavor, homogeneous, that is, concordant. living power, and living motion. The living endeavor 215. That the ultimate of each series, which is use, in a man, who is a living subject. is his will united to action, work, and exercise, is the complex and conti- his understanding; the living powers in him are what nent of all the prior principles, is not yet known: it constitute the interiors of his body, in all of which, there appears as if there was nothing more in use, action, are moving fibres variously interwoven ; and living mo- work, and exercise, than there is in motion; but never- tion in him is action, which is produced through those theless all the prior principles are actually in them, and powers, by the will united to the understanding. The 80 fully, that there is nothing wanting; they are in interiors of the will and understanding constitute the cluded in them like wine in a vessel, and like utensils first degree, the interiors of the body constitute the in a house. They do not appear, because they are only second, and the whole body, which is their complex, viewed externally, and in this view, they are only ac- constitutes the third degree. That the interiors of the tivities and motions. It is as when the arms and hands mind have no potency, but by powers in the body, and move themselves, and it is not known that a thousand that powers have no potency, but by action of the body, moving fibres concur in each motion, and that to these is a well-known fact. These three do not act by con- thousand moving fibres, a thousand things of the tinuity, but discretely; and to act discretely is to act by thought and affection correspond, which excite the correspondences. The interiors of the mind correspond moving fibres, but which, because they act interiorly, to the interiors of the body, and the interiors of the (237–243.) 31 ANGELIC WISDOM CONCERNING THE DIVINE LOVE. be it known, that in every man, from his birth, there! 240. There are two faculties from the Lord in man, are three degrees of altitude, or discrete degrees, one whereby man is distinguished from the beasts: one above or within another; and that each degree of alti- faculty is, that he can understand what is true and what tude, or discrete degree, has also degrees of latitude, or is good ; this is called RATIONALITY, and is the faculty continuous degrees, according to which it increases of his understanding: the other is, that he can do what by continuity : there are degrees of both kinds in the is true and good ; this faculty is called LIBERTY, and greatest and least of all things, as was shown above, is the faculty of his will. A man, by virtue of his n. 222 to 229; for a degree of one kind cannot exist rationality, can think whatever he pleases, as well with without the other. I God as against God, and with his neighbor and against 237. These three degrees of altitude are named nat. his neighbor, and he can also will and do what he ural, spiritual, and celestial, as was said above, n. 232. thinks; but when he sees evil and fears punishment, When a man is born, he tirst comes into the natural he can freely desist from doing it. A man is a man, degree, and this increases in him by continuity, ac- and is distinguished from beasts, by these two faculties. cording to his knowledge, and the understanding he Man has them from the Lord, and this continually, nor acquires by it, to the highest point of understanding are they ever taken away from him, for were they taken called rationality. Nevertheless, the second, or spirit away, his humanity would perish. In these two facul- ual degree, is not hereby opened. This degree is ties, the Lord resides with every nan, whether he be opened by the love of uses, derived from intellectual good or evil, they bring the Lord's pansions in the things, that is, by the spiritual love of uses, which is human race: hence every man, as well good as evil, love towards the neighbor. This degree likewise may lives to eternity. But the mansion of the Lord is nearer increase by degrees of continuity, to its summit, and it with a man, in proportion as the man opens the supe- increases by the knowledges of truth and good, or by rior degrees by these faculties; for by the opening spiritual truths. Nevertheless, the third or celestial thereof, he comes into superior degrees of love and wis- degree, is not opened by these, but by the celestial dom, and consequently, nearer to the Lord. Hence it love of use, which is love towards the Lord; and love may appear, that as these degrees are opened, so a man towards the Lord is nothing else, than committing to is in the Lord, and the Lord in him. life the commandments of the Word; of which the sum 241. It was said above, that the three degrees of al- is, to flee from evils, because they are infernal and dia-titude are as end, cause, and effect, and that love, bolical, and to do goods, because they are heavenly and wisdom, and use, succeed according to these degrees; divine. These three degrees are thus successively wherefore, here we may say a few words of love, as opened in a man. being the end, of wisdom, as being the cause, and of 238. So long as a man is living in the world, he use, as being the effect. Every one who consults his knows nothing of the opening of these degrees in him, reason, whilst it is in light, may see, that a man's love because he is then in the natural or ultimate degree, is the end of all things belonging to him ; for what he and thinks, wills, speaks, and acts from it; and the loves, he thinks, he concludes upon and he does, con- spiritual degree, which is interior, does not communi- sequently he has for his end. Any man may also. cate with the natural degree by continuity, but by cor- from his reason, see, that wisdom is the cause ; for he, respondences, and communication by correspondence is or his love which is his end, seeks for means in his un- not felt. Nevertheless, when he puts off the natural derstanding, by which he may arrive at his end ; thus degree, which is the case when he dies, he comes into he consults his wisdom, and those means constitute the the degree which was opened in him in the world ; if instrumental cause: that use is the effect, is evident the spiritual degree was opened, into the spiritual de- without any explanation. But the love in one man is gree, and if the celestial degree was opened, into the not the same as in another, so neither is the wisdom, celestial degree: if he comes into the spiritual degree, nor consequently the use; and as these three are homo- after death, he no longer thinks, wills, speaks, and acts geneous, (as was shown above, n. 189 to 194,) it follows, naturally, but spiritually; and if he comes into the that such as the love is in a man, such is the wisdom, celestial degree, he thinks, wills, speaks, and acts ac. and such is the use. We use the term wisdom, mean- cording to that degree. And as the communication ing thereby, what is of his understanding. of the three degrees with each other, is effected only 242. That spiritual light flows into man by by correspondences, therefore the differences of love, three degrees, but not spiritual heat, except so wisdom, and use, are such, that they have nothing in far as he avoids evils as sins, and looks to the common by any thing of continuity. Hence it is evi. Lord. From what was shown above, it is evident, dent, that there are in a man three degrees of altitude, that from the sun of heaven, which is the first proceed- and that they may be opened successively. ling of the divine love and the divine wisdom, (see 239. Since there are three degrees of love and wis- Part II.) proceed light and heat; from its wisdom, light, dom, and thence of use, in a man, it follows, that there and from its love, heat; and that light is the receptacle are likewise in him, three degrees of will and under- of wisdom, and heat the receptacle of love, and that standing, and thence of conclusions, and thus of deter- so far as man comes into wisdom, so far he comes mination to use; for the will is the receptacle of love, into that divine light, and so far as he comes into love, and the understanding is the receptacle of wisdom, and so far he comes into that divine heat. From what conclusions are the use derived from them; whence it was shown above, it is also evident, that there are is evident, that in every man, there are a natural, a spir- three degrees of light and three degrees of heat, or itual, and a celestial will and understanding, in poten three degrees of wisdom and three degrees of love, and cy, from its birth, and in act, when ther are opened that these degrees are formed in man, in order that In a word, the human mind, which consists of will and he may be a receptacle of divine love and divine wis- understanding, by creation, and thence by birth, is of dom, and thus of the Lord. We shall now proceed three degrees, so that a man has a natural mind, a to show, that spiritual light flows by these three de- spiritual mind, and a celestial mind, and may thereby grees into man, but not spiritual heat, except so far be elevated to angelic wisdom, and possess it, while he as a man avoids evils as sins, and looks to the Lord; lives in the world; but still he does not come into it, or, what is the same, that a man may receive wisdom till after death, when, if he becomes an angel, he speaks to the third degree, but not love, unless he avoids evils things ineffable and incomprehensible to the natural as sins, and looks to the Lord; or, what is still the man. I knew a man of moderate learning in the same, that a man's understanding may be elevated to world, and after death I saw him and conversed with wisdom, but not his will, except so far as he avoids him in heaven, and I clearly perceived, that he spoke evils as sins. as an angel, and that what he said was imperceptible to 243. That the understanding may be elevated to the the natural man; and this, because in the world, he had light of heaven, or to angelic wisdom, but that the applied the commandments of the Word to life and will cannot be elevated to the heat of heaven, or into bad worshipped the Lord, and therefore was elevated angelic love, unless man avoids evils as sins and looks by the Lord to the third degree of love and wisdom. to the Lord, was made very manifest to me from ex- It is of importance, that this elevation of the human perience in the spiritual world. I have several times mind should be known, for thereon depends the under seen and perceived, that simple spirits, who only knew standing of what follows. I that there is a God, and that the Lord was born a Man, 36 (267-271.) ANGELIC WISDOM CONCERNING THE DIVINE LOVE. eaches the same th ve a mean time, it is like seed in unripe fruit, which cannot his parents from Adam: this, however, is a mistake. be opened in the ground, and grow into a shrub: nor He derives it from his father, from whom he has his does that faculty exist in those, who are mentioned soul, which is invested with a body in his mother: the above, n. 259. seed, which is from the father, is the first receptacle of 267. II. That a bad man alruses these faculties to con- life, but such a receptacle as it was in the father; for it firm evils and falses, and a good man uses them to confirm is in the form of his love, and every one's love is like goods and truths. The intellectual faculty, called ra- itself, in the greatest and least things, and makes an tionality, and the voluntary faculty, called liberty, ena- endeavor towards the human form, which also it sac- ble a man to confirm whatever he will: the natural cessively assumes: hence, what are called hereditary man may elevate his understanding to superior light, evils, are derived from fathers, grandfathers, and great- as far as he desires it; but he who is in evils and con- grandfathers, successively, to their posterity. Expe- sequent falses, does not elevate it higher than the su- rienc perior region of his natural mind, and rarely to the similarity in their affections with their first progenitor, region of his spiritual mind; for he is in the delights and families a greater similarity, and houses a still of the love of his natural mind, and if he elevates it greater; yea, such a similarity, that generations are above that, the delight of his love perishes; if it is ele- distinguished from each other, not only by their minds, vated higher, and he sees truths opposite to the delights but by their faces. But of the inheritance or transmis- of his life, or to the principles of his own intelligence, sion of the love of evil from parents to children, more then he either falsifies them, or passes them by, and will be said in what follows, when we come to speak leaves them with contempt, or retains them in his mem- further of the correspondence of the mind, or the will ory that they may serve the love of his life, or the pride and understanding, with the body and its members and of his own intelligence, as means. That the natural organs: the few observations here adduced are only man can confirm whatever he will, is manifest from the to show, that evils are derived successively from par- many heresies in the Christian world, each of which is ents, and that they increase by successive accumula- confirmed by its adherents. Who does not know that tion, till man from his birth, is nothing but evil; and evils and falses, of every kind, may be confirmed ? It that the malignity of evil increases, in proportion as is possible to confirm, and the wicked do confirm, that the spiritual mind is closed, for thus the natural mind there is no God, and that nature is every thing, and also is closed above; and that this is not restored in that she is self-created ; that religion is only a means, posterity, except by shunning evils as sins, from the whereby simple iniuds may be held under restraint; Lord: by this means alone, the spiritual mind is that human prudence does every thing, and divine prov: opened, and the natural mind thus reduced to a cor- idence nothing, except that it maintains the universe in responding form. the order in which it was created ; also that murder, 270. V. That all evils and consequent falses, both hered. adultery, theft, fraud. and revenge are allowable, ac-itary and acquired, reside in the natural mind. Evils and cording to Machiavel and his followers. The natural consequent falses reside in the natural mind, because man can confirm these and such like things, yea he can I that mind is, in its form or image, a world, whereas fill books with the confirmations, and when those falses the spiritual mind is, in its form or image, a heaven, are confirmed, they then appear in infatuating light, and evil cannot find an abode in heaven; wherefore and truths in such obscurity, that they cannot be seen the latter mind is not opened from birth, but only in except as phantoins by night. In a word, take the the power of being opened. The natural mind also falsest thing, and form it into a proposition, and tell an derives its form partly from substances of the natural ingenious person to confirm it, and he will confirm it, world, but the spiritual mind only from substances of to the full extinction of the light of truth ; but separate the spiritual world, which are preserved in their purity his confirmation, return, and view the proposition itself by the Lord, that a man may have the power of being from your own rationality, and you will see its false-made a man: he is born an animal, but he is made a hood in its deformity. Hence it is evident, that man man. The natural mind, with all things appertaining to may abuse these two faculties implanted in him by the it, turns in spiral circumvolutions from right to left, bůt Lord, to confirm evils and falses of every kind. Beasts the spiritual mind from left to right: thus these minds cannot do this, because they do not enjoy these two fac- turn contrariwise to each other; a sign that evil resides ulties; beasts therefore are born in all the order of their in the natural mind, and that from itself, it acts against lives, and in all the knowledge of their natural loves, the spiritual mind : and the circumgyration from right otherwise than man. to left, turns downwards, consequently towards hell, 268. III. That evils and falses, when confirmed, remain, but the circumgyration from left to right, tends up- and become parts of a man's love and life. Confirmations wards, consequently towards heaven. That this is of evil and the false, are nothing but the removal of the case was made evident to me from the fact, that good and truth, and, if they increase, the rejections ; for an evil spirit cannot circumgyrate his body from left evil removes and rejects good, and the false rejects to right, but from right to left; whereas a good spirit truth; hence, confirmations of evil and the false, are also feels it difficult to circumgyrate his body from right the closing of heaven, for every good and truth enters to left, but easy from left to right: the circumgyra- by influx from the Lord, through heaven; and when tion follows the flux of the interiors belonging to the heaven is shut, then a inan is in hell, in a society where i mind. similar evils and falses reign, from whence he cannot 271. That evils and falses are entirely opposed afterwards be withdrawn. It has been given me to to goods and truths, because evils and falses are converse with some, who, ages ago, confirmed in them- diabolical and infernal, and goods and truths selves the falses of their religion, and I saw that they are divine and heavenly. That evil and good are continue in the same, just as when in the world; for opposites, as also the false of evil and the truth of every thing which a man confirms, becomes part of his good, is acknowledged by every one who hears it; love and life. It becomes part of his love, because it but as those who are in evil, do not feel, and conse- becomes part of his will and understanding, and the quently do not perceive otherwise, than that evil is will and understanding constitute the life of every one; good, for evil delights their senses, especially the sight and when it becomes a part of the life of man, it be- and hearing, and thence also delights the thoughts and comes a part, not only of his whole mind, but also thereby the perceptions, therefore they acknowledge of his whole body; hence it is evident, that a man who indeed, that evil and good are opposite; but when they has confirmed himself in evils and falses, is such from are in evil, its delight causes them to say, that evil is head to foot, and he cannot then, by any inversion or good, and good evil. For example; he that abuses his retorsion, be reduced to an opposite state, and drawn liberty to think and do evil, calls the abuse - liberty, out of hell. These and the preceding considerations in and its opposite, which is to think good, which is good this article, show what is the origin of evil. in itself, he calls slavery, when nevertheless the latter 269. IV. That the things which become parts of a man's is truly liberty, but the former bondage. He that loves love, and thence of his life, are communicated hereditarily adultery, calls it liberty to commit adultery, but slavery to his offspring. It is well known, that a man is born not to be allowed to commit it, for he feels a delight in in evil, and derives it by inheritance from his parents ; I lasciviousness, and a disagreeableness in chastity. He and some believe, not from his parents, but through that is in the love of rule from the love of self, feels a 38 (276-283.) ANGELIC WISDOM CONCERNING THE DIVINE LOVE. divine truth from heaven descended by influx into hell, ond by the third. For example; the love of the will, and I was told, that in the way, as it descended, it was which is the first degree of the mind, is not known in turned by degrees into the false, and so, in the lowest the wisdom of the understanding, which is the second hell, into what was altogether opposite ; whence it was degree of the mind, but by a certain delight attending evident, that the hells are in graduated opposition to the thought about a thing ; nor is the first degree, the heavens, as to goods and truths, and that goods and which, as was said, is the love of the will, known in truths become evils and falses, by influx into forms the knowledge of the memory, which is the third de turned contrariwise; for it is well known, that every gree, but by a certain pleasure in knowing and speak- thing entering by influx, is perceived and felt according ing. Hence it follows, that a work, which is an action to the recipient forms and their states. That they are of the body, includes all these things, though, in its turned into what is opposite, was evident to me also external form, it appears simple and as a one. from the following experience; it was given me to see 279. This is proved by the following fact: the an- the hells, in their situation with respect to the heavens, gels who are with a man, perceive severally the things and the inhabitants appeared inverted, with their heads which are from the inind in an action; the spiritual downwards and their feet upwards; but it was told me, angels, the things which are therein from the under- that nevertheless they seem to themselves erect upon standing, and the celestial angels, the things which are their feet; which case may be compared to that of the therein from the will : this seems a paradox, but still antipodes. These experiences show, that the three it is true. It is, however, to be noted, that the things degrees of the natural mind, which, in its form and of the mind, belonging to the object proposed or pres- image, is a hell, are opposite to the three degrees of ent, are in the middle, and the rest around them, ac- the spiritual mind, which, in its form and image, is a cording to their affinities. The angels say, that a man's heaven. quality is perceived from every work, and that each is 276. IV. That the natural mind, which is a hell, is in a different likeness of his love, according to the deter- complete opposition to the spiritual mind, which is a heaven. mination of his love to the affections and thoughts. When loves are opposite, then all things of perception In a word, to the angels, every act or work of a spirit. become opposite; for from love, which constitutes the ual man is like a delicious, useful, and beautiful fruit, very life of man, all other things flow, as rivers from which, when opened and eaten, gives flavor, use, and their source : those things which are not grounded in delight. That the angels have such a perception of the love, separate themselves in the natural mind from the actions and works of men, may also be seen above, the things which are grounded in it, the latter being in n. 220. the middle, and the rest at the sides : these last, if they 280. It is the same with the speech of men: the an. be truths of the church from the Word, are removed gels know a man's love, from the sound of his voice, from the middle to a greater distance at the sides, and his wisdom, from the articulation of the sound, and his at length are exterminated ; and in this case the man, knowledge, from the sense of the words; and they say, or the natural mind, perceives evil as good, and sees that these three are in every expression, because an ex- the false as truth, and vice versa: hence he thinks mal-pression is a kind of conclusion, involving sound, ar- ice, wisdom, insanity, intelligence, cunning, prudence, evil ticulation, and sense. The angels of the third heaven arts, ingenuity; and then he also sets at nought the told me, that they perceive the general state of a man's divine and celestial things of the church and worship, mind, and also some particular states, from every word and exalts corporeal and worldly things to the highest he speaks in series. That every expression in the place : thus he inverts his state of life, so that what be- Word contains a spiritual meaning, which is of divine longs to the head, he makes belong to the sole of the wisdom, and a celestial meaning, which is of divine foot, and tramples on it; and what belongs to the sole love, and that these are perceived by the angels, when of the foot, he makes belong to the head; thus a man, a man devoutly reads the Word, has been abundantly from being alive, becomes dead; he whose mind is a shown in The DoctrinE OF THE NEW JERUSALEM heaven, is said to be alive, and he whose mind is a hell, CONCERNING THE SACRED SCRIPTURE. to be dead. 281. Hence it follows, that in the works of a man, 277. That all things of the three degrees of the whose natural mind descends by three degrees into hell, natural mind, are included in works, which are there are all his evils and falses of evil; and that in the performed by acts of the body. The science of works of a man, whose natural mind ascends into hear. degrees, which is delivered in this part, manifests the en, there are all his goods and truths; and that both following arcanum,- that all things of a man's mind, the former and the latter are perceived by the angels, or of his will and understanding, are included in his from the bare speech and bare action of the man. actions or works, just as visible and invisible things are Hence it is said in the Word, that a man is to be included in a seed, fruit, or egg. Actions or works, judged according to his works, and that he is to give appear no otherwise than as these in externals; yet in an account of his words. internals, there are innumerable things; for there are the concurring powers of the moving fibres of the whole PART IV. body, and all things of the mind which call forth and de- ! 282. That the Lord from eternity, who is termine those powers, which are of three degrees, as Jehovah, created the universe and all things was shown above : and, as there are all things of a man's therein from Himself, and not from nothing. mind, there are all things of his will, or all the affec- It is known throughout the world, and acknowledged tions of his love, which constitute the first degree; there by every wise man, from interior perception, that there are all things of his understanding, or all the thoughts is one God, the Creator of the universe; and it is of his perception, which constitute the second degree; known from the Word, that God, the Creator of the and there are all things of his memory, or all the ideas universe, is called JEHOVAH, from ESSE, because He of the thought proximate to speech, taken from thence, alone is: that the Lord from eternity is that Jehovah, which compose the third degree: from these determined is shown at large from the Word, in The DoctriXE to action, works exist, in which, when seen in the ex- OF THE NEW JERUSALEM CONCERNING THE LORD. ternal form, the prior things, which they actually con- Jehovah is called the Lord from eternity, because Je. tain, are not apparent. That the ultimate is the com- hovah assumed the human, that He might save men plex, continent, and basis of prior things, may be seen from hell; and He then commanded His disciples to above, n. 209 to 216 ; and that the degrees of altitude, call Him Lord: wherefore, in the New Testament, are in fulness in their ultimate, n. 217 to 221. | Jehovah is called the Lord ; as may appear from these 278. Acts of the body, viewed by the eye, appear so passages: “Thou shalt love Jehovah thy God with all simple and uniform, like seeds, fruits, and eggs in the thy heart, and with all thy soul," Deut. vi. 5; which, external form, and like nuts and almonds in the shell, in the New Testament, is thus expressed, “Thou shalt and yet contain all prior principles from which they love the Lord thy God with all thy heart, and with all exist, because every ultimate has a covering, and is thy soul," Matt. xxii. 37: so in other passages taken thereby distinct from its priors. Each degree is en- from the Old Testament in the Evangelists. closed in a covering, and is thereby distinct from an. 283. Every one who thinks from clear reason, seeg other; wherefore the things of the first degree are not that the universe is not created from nothing, because known by the second degree, nor the things of the sec- he sees that it is impossible for any thing to be made (299-307.) ANGELIC WISDOM CONCERNING THE DIVINE LOVE. order to show, that God, as Man, is the essential form from the First: and the First is the sun of the spiritual of all uses, - the form, from which all the uses in the world, and the First of that sun is God-Man, or the created universe, derive their origin; and that the cre- Lord. Now as the atmospheres are the prior things, ated universe, viewed as to uses, is an image of God. by which that son presents itself in ultimates, and as Those things that are from God-Man, that is, from the those prior things continually decrease in activity and Lord, by creation in order, are called uses; but not expansion, to ultimates, it follows, that when their ac- those that are from man's proprium, for that proprium tivity and expansion cease in ultimates, they become is hell, and those things that are from it are contrary to substances and matters like those on the earth; which order. retain from the atmospheres, whence they originated, 299. Now as these three, love, wisdom, and use, are an effort and endeavor to produce uses.' Those who in the Lord, and are the Lord, and as the Lord is every do not conceive the creation of the universe and all where, being omnipresent; and as He cannot present things therein, by continual mediations from the First, Ilimself to any angel or man, as He is in Himself and cannot but build unconnected hypotheses disjointed in His own sun, therefore, He presents Himself by such from their causes, which, when examined by a mind things as can be received, -as to love by heat, as to that looks interiorly into things, appear not like houses, wisdom by light, and as to use by the atmosphere. The but like heaps of rubbish. Lord presents Himself as to use, by the atmosphere, be- 304. From this universal origin of all things in the cause the atmosphere is the continent of heat and light, created universe, there is so far a likeness in every one as use is the continent of love and wisdom. The light of its parts, that they proceed from their first to their and heat that proceed from the divine sun, cannot pro- last, which are respectively in a state of rest, in order to ceed in nothing, consequently, not in a vacuum, but in close and subsist: thus, in the human body, the tibres some continent which is their subject; and this conti- proceed from their first forms tili they become tendons; nent we call the atmosphere, which surrounds the sun, the fibres with the vessels, proceed from their first, till and receives him in its bosom, and conveys him to the they become cartilages and bones, upon which they heavens where angels dwell, and thence to the world, may rest and subsist. As there is such a progression the dwelling of men, and thus presents the Lord every of the fibres and vessels in a man from first to last, where. therefore, there is a similar progression of their states, 300. That there are atmospheres in the spiritual which are sensations, thoughts, and affections; these world as well as in the natural world, was shown also must pass from their first, where they are in light, above, n. 173 to 178, 179 to 183; and it was said, that to their last, where they are in shade; or from their the atmospheres of the spiritual world are spiritual, and first, where they are in heat, to their last, where they those of the natural world, natural. Now, from the are not: and as there is such a progression of these, origin of the spiritual atmosphere, proximately sur- there is also such a progression of love and all its rounding the spiritual sun, it may appear, that every i (predicates), and of wisdom and all its (predicates); in part of it, in its essence, is such as the sun is in its es- a word, of all things in the created universe. This is sence. The angels prove this by their spiritual ideas, the same as was shown above, n. 222 to 229, that there which are without space, from the consideration, that are degrees of both kinds, in the greatest and least of there is one only substance, the source of all things, and all created things. There are also degrees of both that the sun of the spiritual world is that substance; kinds in the least of all things, because the spiritual and as the Divine is not in space, and as it is the same sun is the only substance, and the source of all things, in the greatest and least things, that so in like manner according to the spiritual ideas of the angels, n. 300. is that sun, which is the first proceeding of God-Man: 305. That in the substances and matters, of and moreover, that that only substance, the sun, pro- which earths consist, there is nothing of the ceeding by means of atmospheres through degrees of Divine, in itself, but that still they are from the continuity or latitude, and at the same time through Divine, in itself. The origin of earths, treated of in discrete degrees or degrees of altitude, produces the the preceding article, may show, that in the substances varieties of all things in the created universe. The and matters of which they consist, there is nothing of angels said, that these things can in no wise be compre- the Divine in itself, but that they are deprived of all hended, unless spaces be removed from the ideas : and that is Divine in itself; being, as was there said, the that if spaces be not removed, it is impossible but ap- ends and terminations of the atmospheres, whose heat pearances must induce fallacies; which nevertheless has ended in cold, their light in darkness, and their cannot be induced, so long as men think that God is activity in inertness; but still they have brought with the real esse, from which all things originate. them, by continuation from the substance of the spirit- 301. Moreover, from angelic ideas, which are with ual sun, that which was there from the Divine, which out space, it is manifest, that in the created universe, (as was said above, n. 291 to 293) was a sphere sur. nothing lives, but God-Man alone, that is, the Lord, rounding God-Man or the Lord; from this sphere, by and that nothing moves, but by life from Him; and that continuation from the sun, proceeded, by means of the nothing exists, but by the sun from Him; thus, that it atmospheres, the substances and matters of which the is a truth, that in God, we live, move, and are. . earths consist. 302. That the atmospheres, which are three in 306. The origin of earths from the spiritual sun, by both the spiritual and natural worlds, in their means of the atmospheres, cannot be otherwise described ultimates end in substances and matters like by words flowing from natural ideas, but only by words those on the earth. That there are three atmos-flowing from spiritual ideas, because the latter are with- pheres, in both the spiritual and natural worlds, distinct out space; and being so, they do not fall into any words from each other, according to degrees of altitude, and of natural language. That spiritual thought, speech, which, in descending, decrease according to degrees of and writing, differ so much from natural thought, latitude, was shown in Part III., n. 173 to 176 ; and as speech, and writing, that the two have nothing in com. the atmospheres decrease in descending, it follows, that mon, and communicate only by correspondences, may they become continually more compressed and inert, be seen above, n. 295; it is enough therefore, that the and at length, in ultimates, so compressed and inert, origin of earths may be in some measure perceived that they are no longer atmospheres, but substances at naturally. rest, and in the natural world, fixed, like those on the 307. 'That all uses, which are the ends of cre- earth, which are called matter. This origin of sub-ation, are in forms, and that they receive their stances and matters shows, Firstly, that those sub forms from such substances and matters as those tances and matters are also of three degrees ; Secondly, on the earth. All things which have hitherto been that they are held in mutual connection by the ambient spoken of, as the sun, the atmospheres, and earths, are atmospheres; Thirdly, that they are accoinmodated to only means to ends: the ends of creation are the things produce all uses in their proper forins. produced by the Lord as a sun, through the atmos- 303. That substances or matters, like those on the pheres, from the earths, and these ends are called uses; earth, were produced from the sun by its atmospheres, they embrace, in their whole extent, all things of the is affirmed by all, who think that there are perpetual | vegetable kingdom, all things of the animal kingdom, intermediations from the first to the last : and that and at length, the human race, and by the human race, • nothing can exist, but from a prior self, and at length, I the angelic heaven. These are called uses, because 44 (323–333.) ANGELIC WISDOM CONCERNING THE DIVINE LOVE. and fruits, the gardens as to roses and seeds, the fields 328. By man, to whom uses relate, we mean not as to herbs and grasses, and the kinds of animals and merely an individual man, but a collection of men and birds likewise change. Such things exist, and so society, small and large, as a commonwealth, kingdom, change, because they all exiit according to the affec- and empire, also the largest society, which is the uni- tions and derivative thoughts of the angels, for they are versal world : both the one and the other are a man; correspondences; and, as things which correspond, just as, in the heavens, the universal angelic heaven, make one with him to whom they correspond, there before the Lord, is as one man, in like manner each fore, they are a representative image of him. The im- society of heaven, whence, every angel is a man. age docs not indeed appear, when these are all seen in That this is the case may be seen in the work on their forins, but only when they are seen in their uses : HEAVEN AND HELL, n. 68 to 103. These considera. it has been given me to see, that the angels, when their tions show what is meant hy a man, in what follows. eyes have been opened by the Lord, and they have seen 329. From the end of the creation of the universe, these things, from the correspondence of uses, have it may appear what use is; the end of the creation of known and seen themselves in them. the universe is, that the angelic heaven may exist; and 323. Now, as the things that exist about the angels, as the angelic heaven is the end, so also is man, or the according to their affections and thoughts, resemble a human race, because heaven consists of the human kind of universe in this, that there are earthis, vegeta- race. Hence, all things which are created, are mediate bles, and animals, and these constitute a representative ends, and uses in the order, degree and respect, in image of the angel, it is evident whence it is, that the which they have relation to man, and by man, to the ancients called a inan a microco;m. Lord. 324. That this is the case, is abundantly shown in 330. Since the end of creation is the angelic heaven the ARCANA CELESTIA; and also in the work on from the human race, consequently, the human race it- HEAVEN AND HELL, and in many places in the pre- self, therefore, all other created things are mediate ceding pages, where correspondence was treated of; it ends; which, as they have relation to man, respect is there likewise shown, thai there is nothing in the cre- these three things, his body, his rational principle, and ated universe, which has not correspondence with some- his spiritual principle, for the sake of conjunction with thing of man, not only with his atfections and thoughts, the Lord. A man cannot be conjoined to the Lord, but also with the organs and viscera of his body, — not unless he be spiritual; nor can he be spiritual, unless with them as substances, but with them as uses. Hence, he be rational; nor rational, unless his body be in a in the Word, when the church and its members are sound state: these things are like a house ; the body is treated of, such frequent mention is made of trees, as like the foundation, the rational principle is like the olives, vines, and cedars, and of gardens, groves, and superstructure, the spiritual principle like the things in woods, also of beasts of the field, fowls of the air, and the house, and conjunction with the Lord is like inhab- Kishes of the sea : they are there mentioned, because, as itation. Hence it is evident, in what order, degree, and was said, they correspond, and by correspondence, respect, uses, which are the mediate ends of creation, make one; wherefore also, the angels, when such things have relation to man; namely, for sustaining his body, are read by a man in the Word, do not perceive them, perfecting his rational principle, and receiving a spirit- but, instead of them, the church, or its members, as to ual principle from the Lord. their states. 331. Uses for sustaining the body, respect its nour- 325. Since all things of the universe represent a man ishment, cloihing, habitation, recreation, and delight, in an image, therefore Adam is described, as to wisdom protection, and preservation of state. Uses, created for and intelligence, by the garden of Eden, in which were the nourishment of the body, are all things of the vege- trees of all kinds, also rivers, precious stones, and gold, table kingdom, which are for meat and drink, as fruits, and animals, to which he gave names; all which mean berries, seeds, pulse, and herbs; and all things of the such things as appertained to him, and constituted what animal kingdom, which are enten, as oxen, cows, is called man.Nearly the same things are said of calves, deer, sheep, kids, goats, lambs, and their milk; Ashur in Ezekiel, chap. xxxi. 3 to 9, who signifies the also fowls and fishes of many kinds. Uses, created for church as to intelligence; and of Tyre, Ezek. Xxviii. the clothing of the body, are also many things from 13, 24, which signifies the church as to the knowledges these two kingdoms; in like manner, uses for habita- or good and truth. tion, and for recreation, delight, protection, and pres- 3:26. Hence then, it may appear, that all things in ervation of state, which are not enumerated, because the universe, viewed from uses, represent a man in an they are known, and therefore the recital of them image, and that this testifies that God is a man : for the would be mere waste of paper. There are indeed things above mentioned do not exist about a man- many things which are not used by man; but superflu. engel, from the angel, but from the Lord through the ity docs not take away use, but causes uses to endure. angel; they exist from the influx of the divine love and There is also such a thing as abuse of uses; but abuse divine wisdom of the Lord into the angel, who is a re- does not take away use, as the falsification of truth cipient, and, as it were, the creation of a universe is does not take away truth, except only in those who are produced before his eyes, from which, in heaven, they guilty of it. know that God is man, and that the created universe, 332. Uses for perfecting the rational principle, are all viewed as to use, is an image of Him. things that teach those things now spoken of, and are 327. That all things, created by the Lord, are called sciences and pursuits, which have relation to uses ; aud that they are uses in the order, de- natural, economic, civil, and moral things, which are gree, and respect, in which they have relation imbibed, either from parents or masters, or from books, to man, and by man, to the Lord their Creator. or from communication with others, or by reflection on On this subject, it was said above, that nothing but what is thus imbibed. These perfect the rational prin- use can exist from God the Creator, n. 308; that the ciple, in proportion as they are in a superior degree of uses of all created things ascend, by degrees, from ul- use, and they remain, in proportion as they are applied timates to man, and through man, to God their Crea- to life. It would be tedious to enumerate these uscs, tor, n. 65 to 68; that in ultimates, exists the end of on account both of their abundance, and of their va- creation, which is, that all things may return to God rious respect to the common good. the Creator, and that there may be conjunction, n. 167. 333. Uses for receiving a spiritual principle from the to 172 ; that they are uses, so far as they respect the Lord, are all things that belong to religion and thence Creator, n. 307 ; that the Divine cannot but be and to worship, consequently, that teach the acknowledg. exist, in others, created from itself, n. 47 to 51 ; that all ment and knowledge of God, and the knowledge and things of the universe are recipients according to uses, / acknowledgment of good and truth, and thereby eter- and this, according to degrees, n. 58; that the universe, nal life ; which, in like manner as other learning, are viewed from uses, is an image of God. n. 59; besides imbibed from parents, masters, preaching, and books, other particulars; from which this truth is manifest, and especially by manner of life in conformity thereto; in that all things, created by the Lord, are uses, and this the Christian world, by doctrines and preaching from in the order, degree, and respect, in which they have the Word, and by the Word, from the Lord. These relation to man, and by man, to the Lord their Creauses, in their extent, may be described by things siin. tor. It remains, that some particulars should be here ilar to those that describe bodily uses, as nourishment, mentioned concerning uses. | clothing, habitation, recreation and delight, protection, 52 (375-378.) ANGELIC WISDOM CONCERNING THE DIVINE LOVE. tongue to speak, and affection, with thought, cause the 377. Since, in what follows, the correspondence of body to act? They are two distinct things. I can the heart and lungs with the will and understanding is think, and not speak, and will, and not act; and it is treated of, and since the correspondence of all things known that the body does not think and will, but that of the body, members, organs of the senses, and vis- thought falls into speech, and will into action. Does cera, is founded on it, and since the correspondence not affection shine forth in the face, and present therein of natural with spiritual things has been hitherto un- a type of itself? This every one knows. Is not af- known, and nevertheless is amply set forth in two fection, considered in itself, spiritual, and the changes works, one of which treats of HEAVEN AND HELL, and of face, or the looks, natural? Who might not hence the other -- the ARCANA CELESTIA — of the spiritual have concluded, that there is a correspondence, and sense of the Word in Genesis and Exodus, - I shall hence, that there is a correspondence of all things of here point out what is written and shown, respecting the mind with all things of the body? And as all correspondence in those two works. In the work ON things of the mind relate to affection and thought, or, HEAVEN AND HELL: of the correspondence of all what is the same, to the will and understanding, and things of heaven with all things of man, n. 87 to 102 : all things of the body to the heart and lungs, — who of the correspondence of all things of heaven with all might not hence have concluded, that there is a corre-things ou carth, n. 103 to 115. In the ARCANA COELES. spondence of the will with the heart, and of the under- tia, which treats of the spiritual sense of the Word in standing with the lungs? Such things have not been Genesis and Exodus: of the correspondence of the known, although they might have been kuown, because face and its looks with the affections of the mind, n. man has become so external, that he is unwilling to 1568, 2988, 2989, 3631, 4796, 4797, 4800, 5165, 5168, acknowledge any thing but what is natural. This is 5695, 9306 : of the correspondence of the body as to the delight of his love, and hence of his understanding; its gestures and actions, with intellectual and voluntary wherefore, to elevate his thought above the natural, to things, n. 2988, 3632, 4215 : of the correspondence of any thing spiritual separate from the natural, is un- the senses in general, n. 4318 to 4330: of the corre- pleasant to him; therefore, he cannot think otherwise spondence of the eyes and of sight, n. 4403 to 4420 : from his natural love and its delight, than, that spirit of the correspondence of the nose and of smell. n. ual is more purely natural, and that correspondence is 4624 to 4634 : of the correspondence of the ears and something influent by continuity; yea, the merely nat- of hearing, n. 4652 to 4660 : of the correspondence of ural man cannot think of any thing separate from nat- the tongue and of taste, n. 4791 to 4805 : of the cor- ural, this. to hiin, being nothing. Again, these things respondence of the hands, arms, shoulders, and feet, have been hitherto unseen and unknown, because all n. 4931 to 4953 : of the correspondence of the loins things of religion, or all spiritual things, have been re- and members of generation, n. 5050 to 5062: of the moved out of sight, by the dogma received by the whole correspondence of the internal viscera, particularly of of Christendom, that theological or spiritual things, the stomach, thymus gland, receptaculum chyli, and which councils and certain leaders have determined, lacteals, and of the mesentery, n. 5171 to 5181, 5189: are blindly to be believed, because, say they, they tran- of the correspondence of the spleen, n. 9698 : of the scend understanding. Hence, some have thought what correspondence of the peritoneum, kidneys, and blad- is spiritual to be like a bird, that flies above the air in der, n. 5377 to 5385 : of the correspondence of the the ether, where sight does not reach ; when yet it is liver, and hepatic, cystic, and pancreatic ducts, n. 5183 like a bird of paradise that flies near the eye, and to 5185 : of the correspondence of the intestines, n. touches its pupil with its beautiful wings, and wishes to 5392 to 5395, 5379 : of the correspondence of the be seen. By sight, we mean intellectual sight. bones, n. 5560 to 5564 : of the correspondence of the 375. The correspondence of the will and understand skin, n. 5552 to 5559 : of the correspondence of heaven ing with the heart and lungs, cannot be proved ab- with man, n. 911, 1900, 1982, 2996, 2998, 3624 to stractedly, or by rational things alone, but it may by 3649, 3741 to 3745, 3884, 1051, 4279, 4423, 4524, effects : the case is the same as with the causes of 4525, 6013, 6057, 9279, 9632: that all things that are things, which indeed may be seen rationally, but not in the natural world and its three kingdoms, corre- clearly, except by effects, for the causes are in the spond to all things that appear in the spiritual world, effects, and are visible through them; nor is the mind n. 1632, 1881, 2758, 2890 to 2893, 2897 to 3003, 3213 before convinced concerning causes: the effects of this to 3227, 3483, 3624 to 3649, 4044, 4053, 4186, 4366, correspondence shall be shown in what follows. But 4939, 5116, 5377, 5428, 5477, 8211, 9280 : that all lest any one, with respect to it, should fall into ideas things that appear in the heavens are correspondences, taken from hypotheses of the soul, let him first read n. 1521, 1532, 1619 to 1625, 1807, 1808, 1971, 1974, over what was shown in the preceding article ; as, that 1977, 1980, 1981, 2299, 2160, 3213 to 3226, 3348, love and wisdom, and hence the will and understand-/ 3350, 3472 to 3485, 3748, 9481, 9570, 9576, 9577. ing, constitute a man's very life, n. 363, 364 ; that a The correspondence of the literal and spiritual senses man's life, in principles, is in the brains, and in prin- of the Word is treated of throughout the ARCANA cipiates, in the body, n. 365 ; that such as the life is, in CELESTIA, respecting which see also THE DOCTRINE principles, such is it, in the whole and in every part, OF THE NEW JERUSALEM CONCERNING THE LORD, n. 366 ; that the life, by those principles, is from every n. 5 to 26, 27 to 65. part in the whole, and from the whole in every part, 378. III. That the will corresponds to the heart, can- n. 367; that such as the love is, such is the wisdom, not so clearly appear by itself, as from the will, viewed and hence, such is the man, n. 368. in its effects, according to what we said above : it may 376. Here, for the sake of proof, I may adduce a appear by itself, by this, that all the affections of love representation of the correspondence of the will and alter the motions of the heart, as is evident from the understanding with the heart and lungs, which was pulsation of the arteries, that act synchronously with seen in heaven among the angels. They, by a won the heart. Its changes and motions according to the derful fluxion into gyres, such as no words can express, affections of love are innumerable; those felt by the formed the likeness of a heart and lungs, with all their tinger, are few, as that it beats slow or quick, high or interior structures, in doing which, they followed the low, soft or hard, equal or unequal, and so on; there- flux of heaven ; for heaven tends to such forms, by fore, differently in joy and sadness, in tranquillity of virtue of the influx of love and wisdom from the Lord. mind and in anger, in intrepidity and in fear, in hot Thus, they represented the conjunction of the heart diseases and in cold, and so on. Since the motions of and lungs, and at the same time, their correspondence the heart, or its systole and diastole, thus change and with the love of the will and the wisdom of the under-vary according to the affections of a man's love, there- standing. This correspondence and union they call fore many of the ancients, and from them, some of the the heavenly marriage, saying, that the same is the case moderns, have ascribed the affections to the heart, and with the whole body, and all its members, organs, and have assigned their habitation there. Hence, in con- viscera, as with the heart and the lungs; and where versation, we speak of a stout and a timid heart, a joy. the heart and lungs do not act, and each perform its |ful and a sad heart, a soft and a hard heart, a great and part, there can be no motion of life from any voluntary a little heart, a whole and a broken heart, a fleshy and principle, nor any sense of life from any intellectual a stony heart; also of being fat, soft, and meek in principlo | heart, and of giving the heart to a thing, of giving a (418-422.) 61 ANGELIC WISDOM CONCERNING THE DIVINE LOVE. man's own love, and how the understanding is drawn to honor, glory, or gain, as a means. But in this case, down from her elevation by that love, if it be merely he puts himself and the world in the first place, and the natural. Man has a twofold respiration, one of his Lord and heaven in the second place; and what is put body and the other of his spirit. These two respira- in the second place, is loved in proportion as it is sub- tions can be either separated or conjoined. In merely servient; and if it is not subservient, it is renounced natural men, especially in hypocrites, they are separat- and rejected, at any rate after death, if not before. ed, but in spiritual and sincere men this is rarely the Hence then, this truth is evident, that love or the will case; wherefore the merely natural man and hypocrite, is puritied in the understanding, if they are both ele- in whom the understanding is elevated, and in whose vated together. memory, therefore, many things that are of wisdom re- l 420. The same thing is imaged in the lungs, whereof main, can speak wisely in company, from thought out the arteries and veins correspond to affections, that are of the memory; but when he is not in company, he of love, and the respirations, to perceptions and thoughts, thinks, not from the memory, but from his spirit, con- that are of the understanding as we said above. That the sequently from his love; and in the same manner he blood of the heart purities itself of crude matters in the respires, because thought and respiration act corre- lungs, and also nourishes itself with suitable matters spondently. That the structure of the lungs is such, from the air that is inspired, is evident from much that they can respire by virtue of blood from the heart, experience. That the blood purifies itself of crude matters and also by virtue of blood extrinsic to the heart, was in the lungs, is evident, not only from the influent blood, shown above. which is venous, and hence full of the chvle collected 418. It is a common opinion that wisdom makes the from the food and drink, but also from the humidity of man; and thus when people hear any one speak and the expirations, and from their smell, as well as from teach wisely, they believe him to be wise ; vea, he thinks the diminished quantity of the blood returned into the himself so at that time; for when he speaks and teaches i left ventricle of the heart. That the blood nourishes itself in company, he thinks from the memory, and if he be with suitable matters from the air inspired. is evident from merely natural, from the surface of his love, which is the immense abundance of odors and exhalations, that the affection of honor, glory, or gain : but when he is are continually issuing from shrubberies, gardens, and alone, he thinks from the interior love of his spirit, and plantations, and from the immense quantity of salts then sometimes not wisely, but insanely. Hence it of various kinds issuing with water from land, rivers, may appear, that no one is to be judged of from wisdom and lakes, and from the immense quantity of human of speech, but from his life; that is, not from wisdom and animal exhalations and ettluvia with which the air of speech separate from life, but from wisdom of speech is impregnated. That these enter the lungs with the conjoined to life. By life we mean love. That love is air, cannot be denied ; and as this is the case, it cannot life was shown above. be denied that the blood attracts therefrom such things 419. XVI. That love or the will, is purified by wisdom as are serviceable to it, and those things are serviceable in the understanding, if they be elevated together. Man, that correspond to the affections of its love. Hence, in from his birth, loves nothing but himself and the world, the air cells or inmost parts of the lungs, there are mul- for nothing else appears before his eyes, and therefore titudes of small veins with little mouths, which absorb he revolves nothing else in his mind. This love is such things, and hence, the blood returned into the left corporeal-natural, and may be called material, and ventricle of the heart, is changed into arterial and florid moreover, it has become impure, by reason of the sep. blood. These considerations prove, that the blood puri- aration of heavenly love from it in parents. This love fies itself of heterogeneous things, and nourishes itself cannot be separated from its impurity, unless a man from homogeneous ones. That the blood in the lungs have the faculty of elevating his understanding into the purifics and nourishes itself correspondently to the attec- light of heaven, and of seeing how he ought to live, tions of the mind, is not yet known, but it is very well that his love may be elevated together with his under- known in the spiritual world ; for the angels in the standing into wisdom. By the understanding, the love, heavens are delighted only with odors that correspond that is, the man, sees those evils that pollute and defile to the love of their wisdom; whereas the spirits in hell the love: and he also sees, that if he shuns and turns are delighted only with odors that correspond to some away from those evils as sins, he loves the things that love in opposition to wisdom; the latter odors are are opposite to them, which are all heavenly; then also stinking, but the former odors are fragrant. That men he sees the means whereby those evils may be shunned in the world impregnate their blood with similar things, and turned from as sins: this the love, that is the according to correspondence with the affections of their man, sees, by the use of the faculty of elevating his love, follows of consequence; for what a man's spirit understanding into the light of heaven, whence comes loves, that, according to correspondence, his blood wisdom. In this case, in as far as the love puts heaven craves, and attracts in respiration. From this corre- in the first place and the world in the second, and at the spondence it follows, that a man is purified as to his same time, in as far as it puts the Lord in the first love, if he loves wisdom, and that he is defiled, if he place and self in the second, in so far the love is purged does not love her; all a man's purification being ef- of its uncleanness, and puritied; that is, in so far it fected by the truths of wisdom, and all his defilement is elevated into the heat of heaven, and joined to the by the falses that are opposed to them. light of heaven in which the understanding is, and a 421. XVII. That love or the will, is defiled in the under- marriage is effected, which is the marriage of good and standing, and by it, if they be not eleruted together : be- truth, that is, of love and wisdom. Every one may cause, if love be not elevated, it remains impure, as comprehend in the understanding, and see rationally, we said above, n. 419, 420; and when it remains im- that in as far as he shuns, and turns away from, thefis pure, it loves impure things, such as revenge, hatred, and fraudulent acts, in so far he loves sincerity, rec- fraud, blasphemy, adultery; these are then its affec- titude, and justice; also that in as far as he shuns and tions, which are lusts, and it rejects the things of turns away from revenge and hatred, in so far he charity, justice, sincerity, truth, and chastity. We say loves the huns and that love is defiled in the understanding, and by it; in turns away from adulteries in so far he loves chas- the understanding, when love is affected by those im- tity, and so on. Yea, scarcely anyone knows what pure things; by the understanding, when love causes the there is of heaven and of the Lord in sincerity, rectitude, things of wisdom to be made its servants, and still justice, love towards the neighbor, chastity, and the rest more so when it perverts, falsities, and adulterates them. of the affections of heavenly love, before he has re- Of the state of the heart, or of its blood in the lungs, moved their opposites. When he has removed their corresponding to these things, there is no need to say opposites, then he is in those affections, and from them, more ihan has been said above, n. 420; only, that knows and sees them ; in the mean time, there is a instead of the purification of the blood its defilement is kind of veil interposed, which indeed transmits the light effected; and instead of the nourishment of the blood of heaven to the love, but as he does not love wisdom, by fragrant exhalations, it is nourished by stenches : his spouse, in that degree, he does not receive it, yea, just as it is in heaven and in hell. haply he reproves and chides her, when she returns 422. XVIII. That love purified by wisdom in the un- from her elevation, but still is pacified by this, - that derstanding, becomes spiritual and celestial. A man is the wisdom of his understanding may be subservient born natural, but in proportion as his understanding is in so far