NEDL TRANSFER KF 16639 HN 5 JYC O KF 39 CHRISTO LESTE ETEC LIBRARY OF THE HARVARD UNION THE GIFT OF Chauncey & bubbells 20 KROBIKE H.E.1993 A TECH CC . VA 2 LA TOD - - - -- - - - - ……………. Latin-English Edition SAPIENTIA ANGELICA De Divino Amore et de Divina Sapientia ANGELIC WISDOM CONCERNING THE DIVINE LOVE AND THE DIVINE WISDOM EMANUEL SWEDENBORG THE LATIN EDITED FROM THE AUTHOR'S ORIGINAL EDITION PUBLISHED AT AMSTERDAM 1763 NEW YORK AMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY 20 COOPER UNION MDCCCXC EDITORIS PRAEFATIUNCULA. Errores typothetae, qui poterant nulla temeritatis nota emendari, in nostra editione silentio correximus: ubi gravius quid latebat, rem diligenter significavi- mus. Modum scribendi, ad verba nonnulla, usui horum temporum optimo accom- modavimus. Grandes litteras, oculis et consuetudini nostrae aetatis obsequentes, parcius usurpavimus. Verborum quidem interpunctiones ad certam normam redi- gere conati, non mutavimus ubi periculum ne sententiae mutarentur. Commuta- tiones, quas enumeravimus, factae sunt ut auxilio sint studioso. In editione principe, capita singularum sectionum, ut principia articulorum quae iisdem pertinent, sistuntur; in nostra, distincta. SAMUEL H. WORCESTER. BRIDGEWATER, MASS., I mensis Martii, 1890. 5630 CONTENTA.* Pars Prima. QUOD AMOR SIT VITA HOMINIS (n. I). QUOD Deus SOLUS ITA DOMINUS SIT IPSE AMOR, QUIA EST IPSA VITA; ET QUOD ANGELI ET HOMINES SINT RECIPIENTES VITAE (n. 4). QUOD DIVINUM NON SIT IN SPATIO (n. 7). QUOD DEUS SIT IPSE HOMO (n. II). QUOD ESSE ET EXISTERE IN DEO HOMINE DISTINCTE UNUM SINT (n. 14). QUOD IN DEO HOMINE INFINITA DISTINCTE UNUM SINT (n. 17), QUOD SIT UNUS DEUS HOMO A QUO OMNIA (n. 23). QUOD IPSA DIVINA ESSENTIA SIT AMOR ET SAPIENTIA (n. 28). QUOD DIVINUS AMOR SIT DIVINAE SAPIENTIAE, ET QUOD DIVINA SAPIEN- TIA SIT DIVINI AMORIS (n. 34). QUOD DIVINUS AMOR ET DIVINA SAPIENTIA SIT SUBSTANTIA ET QUOD sit FORMA (n. 40). QUOD DIVINUS AMOR ET DIVINA SAPIENTIA SINT SUBSTANTIA ET FORMA IN SE, ITA IPSUM ET UNICUM (n. 44). QUOD DIVINUS AMOR ET DIVINA SAPIENTIA NON POSSIT ALITER QUAM ESSE ET EXISTERE IN ALIIS A SE CREATIS (n. 47). QUOD OMNIA IN UNIVERSO A DIVINO AMORE ET DIVINA SAPIENTIA DEI HOMINIS CREATA SINT (n. 52). QUOD OMNIA IN UNIVERSO CREATO SINT DIVINI AMORIS ET DIVINAE SA- PIENTIAE DEI HOMINIS RECIPIENTIA (n. 55). QUOD OMNIA QUAE CREATA SUNT IN QUADAM IMAGINE REFERANT HOMI- NEM (n. 61). QUOD USUS OMNIUM QUAE CREATA SUNT, ASCENDANT PER GRADUS AB ULTI- MIS AD HOMINEM, ET PER HOMINEM AD DEUM CREATOREM, A QUO (n. 65). QUOD DIVINUM IMPLEAT OMNIA SPATIA UNIVERSI ABSQUE SPATIO (n. 69).' QUOD DIVINUM SIT IN OMNI TEMPORE ABSQUE TEMPORE (n. 73). QUOD DIVINUM IN MAXIMIS ET MINIMIS SIT IDEM (n. 77). Pars Secunda. QUOD DIVINUS AMOR ET DIVINA SAPIENTIA APPAREANT IN MUNDO SPI- RITUALI UT SOL (n. 83). QUOD Ex Sole, QUI EX DIVINO AMORE ET DIVINA SAPIENTIA EXISTIT, PROCEDAT CALOR ET LUX (n. 89). QUOD SOL ILLE NON SIT DEUS, SED QUOD SIT PROCEDENS EX DIVINO AMORE ET DIVINA SAPIENTIA DEI HOINIS: SIMILITER CALOR ET LUX EX ILLO SOLE (n. 93). QUOD SPIRITUALIS CALOR ET LUX, A PROCEDENDO A DOMINO UT SOLE, UNUM FACIANT, SICUT IPSIUS DIVINUS AMOR ET DIVINA SAPIENTIA UNUM FACIUNT (n. 99). * Ab editore collecta. CONTENTS Part First. LOVE IS THE LIFE OF MAN (n. 1). GOD ALONE, CONSEQUENTLY THE LORD, IS LOVE ITSELF. BECAUSE HE IS LIFB ITSELF, AND ANGELS AND MEN ARE RECIPIENTS OF LIFE (n. 4). THE DIVINE IS NOT IN SPACE (n. 7). GOD IS VERY MAN (n. 11). IN GOD-MAN ESSE AND EXISTERE ARE ONE DISTINCTLY (n. 14). IN GOD-MAN INFINITE THINGS ARE ONE DISTINCTLY (n. 17). THERE IS ONE GOD-MAN, FROM WHOM ALL THINGS ARE (n. 23). THE DIVINE ESSENCE ITSELF IS LOVE AND WISDOM (n. 28). DIVINE LOVE IS OF DIVINE WISDOM, AND DIVINE WISDOM IS OF DIVINE Love (n. 34). DIVINE LOVE AND DIVINE WISDOM ARE SUBSTANCE AND ARE FORM (n. 40). DIVINE LOVE AND DIVINE WISDOM ARE SUBSTANCE AND FORM IN ITSELF, THUS THE VERY AND THE ONLY (n. 44). DIVINE LOVE AND DIVINE WISDOM MUST NECESSARILY BE AND HAVE EX- ISTENCE IN OTHERS CREATED BY ITSELF (n. 47). ALL THINGS IN THE UNIVERSE ARE CREATIONS FROM THE DIVINE LOVE AND THE DIVINE.WISDOM OF GOD-MAN (n. 52). ALL THINGS IN THE CREATED UNIVERSE ARE RECIPIENTS OF THE DIVINE LOVE AND THE DIVINE WISDOM OF GOD-MAN (n. 55). ALL CREATED THINGS HAVE RELATION IN AN IMAGE TO MAN (n. 61). THE USES OF ALL CREATED THINGS ASCEND BY DEGREES FROM OUTMOST THINGS TO MAN, AND THROUGH MAN TO GOD THE CREATOR, FROM WHOM THEY ARE (n. 65). THE DIVINE, APART FROM SPACE, FILLS ALL SPACES OF THE UNIVERSE (n. 69). THE DIVINE IS IN ALL TIME, APART FROM TIME (n. 73). THE DIVINE IN THINGS GREATEST AND LEAST IS THE SAME (n. 77). Part Second. DIVINE LOVE AND DIVINE WISDOM APPEAR IN THE SPIRITUAL WORLD AS A SUN (n. 83). OUT OF THE SUN THAT HAS EXISTENCE FROM DIVINE LOVE AND DIVINE WISDOM, HEAT AND LIGHT GO FORTH (n. 89). THE SUN OF THE SPIRITUAL WORLD IS NOT GOD, IT IS A PROCEEDING FROM THE DIVINE LOVE AND DIVINE WISDOM OF GOD-MAN; SO ALSO ARE THE HEAT AND LIGHT FROM THAT SUN (n. 93). SPIRITUAL HEAT AND LIGHT, BY THEIR PROCEEDING FROM THE LORD AS A SUN, MAKE ONE, JUST AS HIS DIVINE LOVE AND DIVINE WISDOM MAKE ONE (n. 99). iv CONTENTA. QUOD SOL MUNDI SPIRITUALIS APPAREAT IN MEDIA ALTITUDINE, DISTANS AB ANGELIS SICUT SOL MUNDI NATURALIS AB HOMINIBUS (n. 103). QUOD DISTANTIA INTER SOLEM ET INTER ANGELOS IN MUNDO SPIRITUALI SIT APPARENTIA SECUNDUM RECEPTIONEM DIVINI AMORIS ET DI- VINAE SAPIENTIAE AB ILLIS (n. 108). QUOD ANGELI SINT IN DOMINO, ET DOMINUS IN ILLIS: E'T QUIA ANGELI SUNT RECIPIENTES, QUOD SOLUS DOMINUS SIT CAELUM (n. 113). QUOD IN MUNDO SPIRITUALI OKIENS SIT UBI DOMINUS UT SOL APPARET, ET QUOD RELIQUAE PLAGAE INDE SINT (n. 119). QUAE PLAGAE IN MUNDO SPIRITUALI NON SINT A DOMINO UT SOLE, SED QUOD SINT AB ANGELIS SECUNDUM RECEPTIONEM (n. 124). QUOD ANGELI FACIEM SUAM JUGITER VERTANT AD DOMINUM UT SOLEM, ET SIC HABEANT MERIDIEM AD DEXTRUM, SEPTENTRIONEM AD SINIS- TRUM, ET OCCIDENTEM A TERGO (n. 129). QUOD OMNIA INTERIORA TAM MENTIS QUAM CORPORIS ANGELORUM AD Do- MINUM UT SOLEM VERSA SINT (n. 135). QUOD UNUSQUISQUE SPIRITUS, QUALISCUNQUE SIT, AD AMOREM SUUM REG- NANTEM SIMILITER SE VERTAT (n. 140). QUOD DIVINUS AMOR ET DIVINA SAPIENTIA, QUAE PROCEDUNT A Do- MINO UT SOLE, ET FACIUNT CALOREM ET LUCEM IN CAELO, SIT DIVINUM Procedens, QUOD EST SPIRITUS SANCTUS (n. 146). QUOD DOMINUS UNIVERSUM ET OMNIA EJUS MEDIO SOLE, QUI EST PRIMUM PROCEDENS DIVINI AMORIS ET DIVINAE SAPIENTIAE, CREAVERIT (n. 151). QUOD SOL MUNDI NATURALIS SIT PURUS IGNIS, ET INDE MORTUUS ; ET QUOD NATURA, QUIA EX ILLO SOLE DUCIT ORIGINEM, SIT MORTUA (n. 157). QUOD ABSQUE BINO SOLE, UNO VIVO ET ALTERO MORTUO, NON DETUR CREATIO (n. 163). QUOD FINIS CREATIONIS EXISTAT IN ULTIMIS, QUI EST, UT OMNIA REDEANT AD CREATOREM, AC UT SIT CONJUNCTIO (n. 167). Pars Tertia. QUOD IN MUNDO SPIRITUALI SINT ATMOSPHAERAE, AQUAE ET TERRAE, QUEM- ADMODUM IN MUNDO NATURALI; SED QUOD ILLAE SINT SPIRITUALES, HAE AUTEM NATURALES (n. 173). QUOD GRADUS AMORIS ET SAPIENTIAE SINT, ET INDE GRADUS CALORIS ET LUCIS, TUM GRADUS ATMOSPHAERARUM (n. 179). QUOD GRADUS DUPLICIS GENERIS SINT, GRADUS ALTITUDINIS ET GRADUS LATITUDINIS (n. 184). QUOD GRADUS ALTITUDINIS SINT HOMOGENEI, AC UNUS AB ALTERO IN SERIE, SICUT SUNT FINIS, CAUSA ET EFFECTUS (n. 189). QUOD GRADUS PRIMUS SIT OMNE IN OMNIBUS GRADUUM SEQUENTIUM (n. 195). QUOD OMNES PERFECTIONES CRESCANT ET ASCENDANT CUM GRADIBUS ET SECUNDUM ILLOS (n. 199). QUOD IN ORDINE SUCCESSIVO PRIMUS GRADUS FACIAT SUPREMUM, AC TERTIUS INFIMUM; AT QUOD IN ORDINE SIMULTANEO PRIMUS GRADUS FACIAT INTIMUM, AC TERTIUS EXTIMUM (n. 205). QUOD GRADUS ULTIMUS SIT COMPLEXUS, CONTINENS ET BASIS GRADUUM PRI- ORUM (n. 209). QUOD GRADUS ALTITUDINIS IN SUO ULTIMO SINT IN PLENO ET IN POTENTIA (n. 217). IV CONTENTS The sun of the spiritual world appears at a middle altitude, far off from the angels, like the sun of the natural world FROM MEN (n. 103). The distance between the sun and the angels in the spiritual world is an appearance according to reception by them of Divine Love and Divine Wisdom (n. 108). Angels are in the Lord, and the Lord in them; and because angels are recipients, the lord alone is heaven (п. из), in the spiritual world the east is where the lord appears as a sun, and from that the other quarters are determined (n. 119). the quarters in the spiritual world are not from the lord as a sun, but from the angels according to reception (n. 124). angels turn their faces constantly to the lord as a sun, and thus have the south to the right, the north to the left, and the west behind them (n. 129). all interior things of the angels, both of mind and body, are turned to the lord as a sun (n. 135). Every spirit, whatever his quality, turns in like manner to his RULING LOVE (n. I40). Divine Love and Divine Wisdom proceeding from the Lord as a sun, and producing heat and light in heaven, are the pro- CEEDING Divine, which is the Holy Spirit (n. 146). The Lord created the universe and all things thereof by means of the sun which is the first proceeding of Divine love and Divine Wisdom (n. 151). The sun of the natural world is pure fire, consequently dead; nature also is dead, because it derives its origin from that SUN (n. 157). Without a double sun, one living and the other dead, no creation is possible (n. 163). The end of creation has existence in outmosts, which end is that all things may return to the creator and that there may BE CONJUNCTION (n. 167). |)att ÍEljirb. in the spiritual world there are atmospheres, waters, and earths, just as in the natural world; only the former are spirit- ual, while the latter are natural (n. 173). There are degrees of love and wisdom, consequently degrees of heat and light, also degrees of atmospheres (n. 179). Degrees are of a two-fold kind, degrees of height and degrees of BREADTH (n. 184). Degrees of height are homogeneous, and one is from the other in succession, like end, cause, and effect (n. 189). The first degree is the all in every thing of the subsequent DEGREES (n. 195). All perfections increase and ascend along with degrees and according to them (n. 199). In successive order the first degree makes the highest, and the third the lowest; BUT IN simultaneous order the first degree makes the innermost, and the third the outermost (n. 205). The outmost degree is the complex, containant and base of the TRIOR DEGREES (n. 209). CONTENTA. QUOD UTRIUSQUE GENERIS GRADUS SINT IN OMNIUM MAXIMIS ET MINIMIS QUAE CREATA SUNT (n. 222).. QUOD TRES GRADUS ALTITUDINIS INFINITI ET INCREATI SINT IN DOMINO, ET QUOD TRES GRADUS FINITI ET CREATI SINT IN HOMINE (n. 230). QUOD TRES ILLI GRADUS ALTITUDINIS IN QUOVIS HOMINE A NATIVITATE SINT, ET QUOD SUCCESSIVE POSSINT APERIRI, ET QUOD SICUT APERIUNTUR, HOMO IN DOMINO SIT, ET DOMINUS IN ILLO (n. 236). QUOD LUX SPIRITUALIS INFLUAT PER TRES GRA DUS APUD HOMINEM, SED NON CALOR SPIRITUALIS, NISI QUANTUM HOMO FUGIT MALA UT PEC- CATA, ET SPECTAT AD DOMINUM (n. 242). QUOD HOMO, SI NON APUD ILLUM SUPERIOR GRADUS, QUI EST SPIRITUALIS, APERITUR, FIAT NATURALIS ET SENSUALIS (n. 248). (i.) Quid homo naturalis, et quid homo spiritualis (n. 251). (ii.) Qualis naturalis homo est, apud quem spiritualis gradus apertus est (n. 252). (iii.) Qualis est homo naturalis apud quem spiritualis gradus non aper- tus est, sed usque non occlusus (n. 253). (iv.) Qualis est naturalis homo, apud quem spiritualis gradus prorsus occlusus est (n. 254). (v.) Quale discrimen est inter vitam naturalis hominis et inter vitam bestiae (n. 255). QUOD GRADUS NATURALIS MENTIS HUMANAE IN SE SPECTATUS SIT CONTI- NUUS, SED QUOD PER CORRESPONDENTIAM CUM BINIS GRADIBUS SUPERI- ORIBUS, DUM ELEVATUR, APPAREAT SICUT SIT DISCRETUS (n, 256). QUOD MENS NATURALIS, QUIA EST CONTEGENS ET CONTINENS GRADUUM SUPERIORUM MENTIS HUMANAE, SIT REAGENS ; ET QUOD SI NON APERI- UNTUR GRADUS SUPERIORES, AGAT CONTRA ILLOS; AT SI APERIUNTUR, AGAT CUM ILLIS (n. 260). QUOD ORIGO MALI SIT EX ABUSU FACULTATUM, QUAE HOMINIS PROPRIAE SUNT, ET VOCANTUR RATIONALITAS ET LIBERTAS (n. 264). (i.) Quod malus homo aeque ac bonus duabus illis facultatibus gaudeat (n. 266). (ii.) Quod malus homo abutatur illis facultatibus ad confirmandum mala et falsa, et bonus homo utatur illis ad confirmandum bona et vera (n. 267). (ii.) Quod mala et falsa confirmata apud hominem permaneant, ac fiant amoris et vitae ejus (n. 268). (iv.) Quod illa, quae facta sunt amoris et inde vitae, ingenerentur proli (n. 269). (v.) Quod omnia mala et inde falsa, tam ingenerata quam superinducta, in mente naturali resideant (n. 270). QUOD MALA ET FALSA IN OMNI OPPOSITO SINT CONTRA BONA ET VERA, QUIA MALA ET FALSA SUNT DIABOLICA ET INFERNALIA, AC BONA ET VERA SUNT DIVINA ET CAELESTIA (n. 271). (i.) Quod mens naturalis, quae in malis et inde falsis est, sit forma et imago inferni (n. 273). (ii.) Quod mens naturalis, quae est forma seu imago inferni, descendat per tres gradus (n. 274). (iii.) Quod tres gradus mentis naturalis, quae est forma et imago in- ferni, oppositi sint tribus gradibus mentis spiritualis, quae est forma et imago caeli (n. 275). (iv.) Quod mens naturalis quae infernum, in omni opposito sit contra mentem spiritualem quae caelum (n. 276). QUOD OMNIA, QUAE TRIUM GRADUUM MENTIS NATURALIS SUNT, OPERIBUS, QUAE FIUNT PER ACTUS CORPORIS, INCLUSA SINT (n. 277). CONTENTS. V The degrees of height are in fulness and in power in their out- most DEGREE (n. 217). There are degrees of both kinds in the greatest and in the least of all created things (n. 222). In the Lord the three degrees of height are infinite and un- create, but in man they are finite and created (n. 230). These three degrees of height are in every man from birth, and can be opened successively; and, as they are opened, man is in the lord and the lord in man (n. 236). Spiritual light flows in with man through three degrees, but not spiritual heat, except so far as one shuns evils as sins and LOOKS TO THE LORD (n. 24a). Unless the higher degree, which is the spiritual, is opened in man, he becomes natural and sensual (n. 248). (i.) What the natural man is, and what the spiritual man (n. 251). (ii.) The charailer of the natural man in whom the spiritual degree is opened (n. 252). (iii.) The character of the natural man in whom the spiritual degree is not opened and yet not closed (n. 253). (iv.) The character of the natural man in whom the spiritual degree is wholly closed (n. 254). (v.) Lastly, The nature of the difference between the life of a man merely natural and the life of a beast (n. 255). The natural degree of the human mind regarded in itself is con- tinuous, but by correspondence with the two higher degrees IT appears when it is elevated as if it were discrete (n. 256). The natural mind, since it is the covering and containant of the higher degrees of the human mind, is reactive; and if the higher degrees are not opened it acts against them, but if they are opened it acts with them (n. 260). The origin of evil is from the abuse of the capacities proper to man, that are called rationality and freedom (n. 264). (i.) A bad man equally with a good man enjoys these two capacities (n. 266). (ii.) A bad man misuses these capacities to confirm evils and falsities, but a good man uses them to confirm goods and truths (n. 267). (iii.) Evils and falsities confirmed in man are permanent, and come to be of his love and 'life (n. 268). (iv.) Such things as have come to be of the love, and consequently of the life, are engendered in offspring (n. 269). (v.) All evils and their falsities, both engendered and acquired, have their seat in the natural mind (n. 270). Evils and falsities are in every respect opposed to goods and truths, because evils and falsities are diabolical and infer- nal, while goods and truths are divine and heavenly (n. 271). (i.) The natural mind that is in evils and their falsities is a form and image of hell (n. 273). (ii.) The natural mind that is a form or image of hell descends through three degrees (n. 274). (iii.) The three degrees of the natural mind that is a form and image of hell, are opposite to the three degrees of the spiritual mind that is a form and image of heaven (n. 275). (iv.) The natural mind that is a hell is in complete opposition to the spiritual mind that is a heaven (n. 276). ALL THINGS OF THE THREE DEGREES OF THE NATURAL MIND ARE IN- CLUDED IN THE DEEDS THAT ARE DONE BY THE ACTS OF THE BODY (n. 277). CONTENTA. Pars Quarta. QUOD DOMINUS AB AETERNO, QUI EST JEHOVAH, CREAVERIT UNIVERSUM ET OMNIA EJUS A SE IPSO, ET NON A NIHILO (n. 282). QUOD DOMINUS AB AETERNO SEU JEHOVAH NON POTUERIT CREARE UNI- VERSUM ET OMNIA EJUS, NISI ESSET HOMO (n. 285). QUOD DOMINUS AB AETERNO SEU JEHOVAH EX SE IPSO PRODUXERIT SOLEM MUNDI SPIRITUALIS, ET EX ILLO CREAVERIT UNIVERSUM ET OMNIA EJUS (n. 290). QUOD TRIA IN DOMINO SINT, QUAE DOMINUS, DIVINUM AMORIS, DIVINUM SAPIENTIAE, ET DIVINUM USUS; ET QUOD ILLA TRIA SISTANTUR IN APPARENTIA EXTRA SOLEM MUNDI SPIRITUALIS, DIVINUM AMORIS PER CALOREM, DIVINUM SAPIENTIAE PER LUCEM, ET DIVINUM USUS PER ATMOSPHAERAM, QUAE CONTINE QUOD ATMOSPHAERAE, QUAE TRES SUNT IN UTROQUE MUNDO, SPIRITUALI ET NATURALI, IN ULTIMIS SUIS DESINANT IN SUBSTANTIAS ET MATERIAS, QUALES SUNT IN TERRIS (n. 302). QUOD IN SUBSTANTIIS ET MATERIIS, EX QUIBUS SUNT TERRAE, NIHIL DIVINI IN SE SIT, SED QUOD USQUE ILLAE SINT A DIVINO IN SE (n. 305). QUOD OMNES USUS, QUI SUNT FINES CREATIONIS, SINT IN FORMIS, ET QUOD FORMAS ACCIPIANT EX SUBSTANTIIS ET MATERIIS QUALES SUNT IN TERRIS (n. 307). (i.) Quod in terris sit conatus producendi usus in formis, seu formas usuum (n. 310). (ii.) Quod in omnibus formis usuum sit aliqua imago creationis (n. 313). (iii.) Quod in omnibus formis usuum sit aliqua imago hominis (n. 317). (iv.) Quod in omnibus formis usuum sit aliqua imago Infiniti et Aeterni (n. 318). QUOD OMNIA UNIVERSI CREATI EX USIBUS SPECTATA REFERANT IN IMAGINE HOMINEM; ET QUOD ID TESTETUR QUOD DEUS SIT HOMO (n. 319). OUOD OMNIA QUAE A DOMINO CREATA SUNT, SINT USUS ; ET QUOD IN EO ORDINE, GRADU ET RESPECTU SINT USUS, QUO SE REFERUNT AD HOMI- NEM, ET PER HOMINEM AD DOMINUM A QUO (n. 327). Usus ad sustentandum Corpus (n. 331). Usus ad perficiendum Rationale (n. 332). Usus ad recipiendum Spirituale a Domino (n. 333). QUOD MALI USUS A DOMINO NON CREATI SINT, SED QUOD UNA CUM INFERNO ORTI (n. 336). (i.) Quid super tellure intelligitur per usus malos (n. 338). (ii.) Quod omnia quae usus mali sunt, sint in inferno, et quae usus boni, sint in caelo (n. 339). (iii.) Quod influxus continuus sit e mundo spirituali in naturalem (n. 340). (iv.) Quod influxus ex inferno operetur illa quae usus mali sunt, in locis ubi sunt illa quae correspondent (n. 341). (v.) Quod ultimum spirituale separatum a superiori suo id operetur in 345). (vi.) Quod binae formae sint, in quas operatio per influxum fit; forma vegetabilis et forma animalis (n. 346). (vii.) Quod utraque forma, dum existit, propagationis media accipiat (n. 347). VI CONTENTS. Port fonrtl]. The Lord from Eternity, who is Jehovah, created the universe and all things thereof from himself, and not from nothing (n. 282). The Lord from eternity, that is, Jehovah, could not have created the universe and all things thereof unless he were a Man (n. 28s). The Lord from eternity, that is, Jehovah, brought forth from Himself the sun of the spiritual world, and from that created the universe, and all things thereof (n. 290). there are in the lord three things that are the lord, the Divine of love, the Divine of wisdom, and the Divine of use; and these three are presented in appearance outside of the sun of the spiritual world, the Divine of love by heat, the Divine of wisdom by light, and the Divine of use by the atmosphere which is their conta1nant (n. 296). the atmospheres, of which there are three both in the spiritual and in the natural world, in their outmosts close into such substances and matters as are on the earth (n. 302). in the substances and matters of which the earth is formed there is nothing of the Divine in itself, but still they are from the Divine in itself (n. 305). ALL USES, WHICH ARE ENDS of CREATION, are IN FORMS, WHICH FORMS THEY TAKE FROM SUCH SUBSTANCES AND MATTERS AS ARE ON THE EARTH (n. 307). (i.) In earths there is a conn tiis to produce uses in forms, that is, forms of uses (n. 310.) (ii.) In all forms of uses there is an image of creation (n. 313). (Hi.) In all forms of uses there is an image of man (n. 317). (iv.) In all forms of uses there is an image of the Infinite and the Eter- nal (n. 318). ALL THINGS OF THE CREATED UNIVERSE, VIEWED IN REFERENCE TO USES, REPRESENT MAN IN AN IMAGE; AND THIS PROVES THAT GOD IS MAN (n. 319). All things created from the Lord are uses; they are uses in the order, degree, and respect in which they have relation to man, and through man to the lord, from whom [they are] (n. 327). Uses for sustaining the body (n. 331). Uses for perfecting the rational (n. 332). Uses for receiving the spiritual from the Lord (n. 333). Evil uses were not created by the Lord, but originated together WITH HELL (n. 336). (i.) What is meant by evil uses on the earth (n. 338). (ii.) All things that are evil uses are in hell, and all things that are good uses are in heaven (n. 339). (iii.) There is unceasing influx out of the spiritual world into the nat- uralworld (n. 340). (iv.) Those things that are evil uses are effefíed by the operation of in- flux from hell, wherever there are such things as correspond thereto (n. 341). (v.) This is effected by the lowest spiritual separated from what is above ... _ * (". 345)- (vi.) There are two forms into which the operation by influx tahes place, the vegetable and the animal form (n. 346). CONTENTA. vU QUOD VISIBILIA IN UNIVERSO CREATO TESTENTUR. QUOD NATURA NIHIL PRODUXERIT, ET NIHIL FRODUCAT. SEO QUOD OMNIA DIVINUM EX SE, ET PER MUNDUM SPIRITUALS* (n. 349). Pare (fhiinta. Quod a Domino apud hominf.m creata et formata sint duo recefta- cula et habitacula Ipsius. quae vocantur Voluntas bt Intel- lectus; Voluntas pro Divino Amore Ipsius, et Intellectus pro Divina Sapientia Ipsius (n. 358). QUOD VOLUNTAS ET INTELLECTUS. QUAE SUNT RECEPTACULA AMOR IS ET SAPIENTIAE, SINT IN CERBBRIS IN TOTO ET IN QUALIBET PARTE EORUM, ET INDE IN CORPORE IN TOTO ET IN QUALIBET PARTE EJUS (п. 36a). (i.) Quod amor et sapientia. et in Je voluntas et intellectus, faciant ipsam vi/am hominis (n. 363). (ii.) Quod vita hominis in principiis sit in cerebris, et in principiatis in corpore (n. 365). (iii.) Quod qualis vita tst in prineipiis talis sit in tolo et in qualibét parte ejus (n. 366). (ít.) Quod vita per principia illa sit ex çualibet parte in tote, et es Mo in qualibetparte (n. 367). (v.) Qualis est amor talis est sapitntia, et inde talis est homo (n. 368). QUOD CORRESPONDENTS VOLUNTATIS CUM CORDE, ET INTELLECTUS CUM PULMONE SIT (n. 371). (i.) Quod omnia mentis se referont ad voluntatem et intellectum, et omnia corporis ad cor et pulmonem (п. 372). (ii.) Quod correspondentia voluntatis et intelleclus stt cum corde et pul' топé, et inde correspondentia omnium mentis cum omnibus corporis (п. 374). (iii.) Quod voluntas correspondeat cordi (п. 378). (iv.) Quod intelleclus correspondeat pulmoni (п. 38a). (v.) Quod per correspondentiam iltam detesfi p.issinl multa arcana de voluntate et intellectu, ita quoque de amore et sapientia (n. 383). (ti.) Quod mens hominis sit ejus ipiritus, et quod ipiritus sit homo, et quod corpus sit externum per quod mens sen ipiritus sentit et agit in suo mundo (n. 386). (tu.) Quod conjundio ipiritus hominis cum corpore fit per correspon- dentiam voluntatis et intelleclus ejus cum corde et pulmone ejus, et disjunctio per non correspondentiam (n. 390). QUOD EX CORRESPONDENTIA CORDIS CUM VOLUNTATE ET INTELLECTUS CUM PULMONE. SCIRI POSSINT OMNIA QUAE DE VOLUNTATE ET INTELLECTU, SEU DE AMORE ET SAPIENTIA, ITA QUAE DE ANIMA HOMINIS, SCIRI FOSSunT (n. 394). (i.) Quod amor sen voluntas sit ipsa vita hominis (п. 399)- (ii.) Quod amor seu voluntas in humanam formam continue niiaher, et in omnia quae humanaeformae sunt (n. 400). (Ш.) Quod amor seu voluntas absque conjugio cum sapientia seu intet- lectu non possit per humanam suam formam aliquid facere (п. 40I ). (iv.) Quod amor seu voluntas praeparet domum sen thalamum profn- tura conjure, quae est sapientia seu intelU.tui in. 4<>ai. (т.) Quod amor seu voluntas praeparet omnia in humana sua forma, ut conjunctim cum sapientia seu intelU^tn p'uitafere in. 403). (ti.) Quod cum uupttae factac sunt, prima coujunctie sit per ajfccho- tum seiend*, ex qua a/eilio veri (п. 404). CONTENTS. vU (vii.) Each of these forms is endowed, while it exists, with means of propagation (n. 347). The visible things in the created universe bear witness that nature has produced and does produce nothing, but that the divine, out of itself and through the spiritual world, pro- DUCES ALL THINGS (n. 349). JJart £Щ. two receptacles and habitations for himself, called will and understanding, are created and formed by the lord in man; the Will for His Divine Love, and the Understanding for His Divine Wisdom (n. 358). Will and understanding, which are the receptacles of love and wisdom, are in the brains, in the whole and in every part of them, and therefrom in the body, in the whole and in every PART OF IT (n. 362). (i.) Love and wisdom, and will and understanding therefrom, maht the very life of man (n. 363). (ii.) The life of man in its first principles is in the brains, and in its derivatives in the body (n. 365). (iii.) Such as life is in its first principles, such it is in the whole and in every part (n. 366). (iv.) By means of first principles life is in the whole from every part, and in every part from the whole (n. 367). (v.) Such as the love is, such is the wisdom, consequently such is the man (n. 368). There is a correspondence of the will with the heart, and of the understanding with the lungs (n. 371). (i.) All things of the mind have relation to thewill and understanding, and all things of the body to the heart and lungs (n. 372). (ii.) There is a correspondence of the will and understanding with the heart and lungs, consequently a correspondence of all things of the mind with all things of the body (n. 374). (iii.) The will corresponds to the heart (n. 378). (iv.) The understanding corresponds to the lungs (n. 382). (v.) By means of this correspondence many arcana relating to the will and understanding, as well as to love and wisdom, may be disclosed (n. 385). (vi.) Man's mind is his spirit, and the spirit is the man, while the bod* is an external by means of which the mind or spirit feels and aits in the world (n. 386). (vii.) The conjunction of man's spirit with his body is by means of the correspondence of his will and understanding with his heart and lungs, and their separation is from non-correspondence (n. 390). From the correspondence of the heart with the will and ok the lungs with the understanding, everything may be known that can be known about the will and understanding, or about love and wisdom, therefore about the soul of man (n. 394). (i.) Love or the will is man's very life (n. 399). (ii.) Love or the will strives unceasingly toward the human form and all things of that form (n. 400). (iii.) Love or the will is unable to ejfeéï anything by its human form without a marriage with wisdom or the understanding (n. 401). (iv.) Love or the will prepares a house or bridal bed for its future wife, which is wisdom or the understanding (n. 402). viii CONTENTA. (vii.) Quod altera conjunctio sit per affectionem intelligendi, ex qua per- ceptio veri (n. 404). (viii.) Quod tertia conjunctio sit per affectionem videndi id, ex qua cogi- tatio (n. 404). (ix.) Quod amor seu voluntas per tres illas conjunctiones in sua vita sensitiva, et in sua vita activa sit (n. 406). (x.) Quod amor seu voluntas introducat sapientiam seu intellectum in omnia domus suae (n. 408). (xi.) Quod amor seu voluntas nihil agat nisi in conjunctione cum sapi- entia seu intellectu (n. 409). (xii.) Quod amor seu voluntas se conjungat sapientiae seu intellectui, ac faciat ut sapientia seu intellectus reciproce conjungatur (n. 410). (xiii.) Quod sapientia seu intellectus ex potentia sibi data ab amore possit elevari, ac recipere illa quae lucis sunt e caelo, ac percipere illa (n. 413). (xiv.) Quod amor seu voluntas possit similiter elevari, ac recipere illa quae caloris sunt e caelo, si amat suam conjugem sapientiam, in eo gradu (n. 414). (xv.) Quod amor seu voluntas alioqui retrahat sapientiam seu intellec- tum a sua elevatione, ut secum unum agat (n. 416). (xvi.) Quod amor seu voluntas purificetur in intellectu, si simul elevantur (n. 419). (xvii.) Quod amor seu voluntas conspurcetur in intellectu, et ab illo, si non simul elevantur (n. 421). (xviii.) Quod amor purificatus a sapientia in intellectu fiat spiritualis et caelestis (n. 422). (xix.) Quod amor conspurcatus in intellectu et ab illo fiat naturalis, sensu- alis et corporeus (n. 424). (xx.) Quod usque remaneat facultas intelligendi quae vocatur rationali- tas, et facultas agendi quae vocatur libertas (n. 425). (xxi.) Quod amor spiritualis et caelestis sit amor erga proximum et amor in Dominum ; et quod amor naturalis et sensualis sit amor mundi et amor sui (n. 426). (xxii.) Quod simile sit cum charitate et fide, et cum illarum conjunctione, ut est cum voluntate et intellectu, et cum horum conjunctione (n. 427). QUALE EST INITIAMENTUM HOMINIS A CONCEPTIONE (n. 432). V1U CONTENTS. (v.) Love or the villi prepares all things in its own human form, that it may ail conjointly with wisdom or the understanding (n. 403)- (vi.) After the nuptials, the first conjunction is through an affection for knowing, from which springs an affection for truth (n. 404). (tH.) The second conjunction is through an affection for understanding, from which springs perception of truth (n. 404). (viii.) The third conjunction is through an affection for seeing truth, from which springs thought (n. 404). (ix.) Through these three conjunctions love or the will is in its sensitive life and in its active life (n. 406). (x.) Love or the will introduces wisdom or the understanding into all things of its house (n. 408). (ad.) Love or the will does nothing except in conjunction with wisdom or the understanding (n. 409). (xii.) Love or the will conjoins itself to wisdom or the understanding, and causes wisdom or the understanding to be reciprocally conjoined to it (n. 410). (xiii.) Wisdom or the understanding, from the potency given to it by love or the will, can be elevated and can receive such things as are of light out of heaven, and perceive them (n. 413). (xiv.) Love or the will can in liie manner be elevated and can receive such things as are of heat out of heaven, provided it loves wisdom, its consort, in that degree (n. 414). (xv.) Otherwise love or the will draws down wisdom, or the understand- ing.from its elevation, that it may acias one with itself (n. 416). (xvz.) Love or the will is purified in the understanding, if they are elevated together (n. 419). (xvii.) Love or the will is defiled in the understanding and by it, if they are not elevated together (n. 421). (xviii.) Love, when purified by wisdom in the understanding, becomes spiritual and celestial (n. 42a). (xix.) Love, when defiled in the understanding and by it, becomes natural, sensual, and corporeal (n. 424). (xx.) The capacity to understand called rationality, and the capacity to ait called freedom still remain (n. 425). (xxi.) Spiritual and celestial love is love towards the neighbor and love to the Lord; and natural and sensual love is love of the world and love of self (n. 426). (xxii.) It is the same with charity and faith and their conjunction as with the will and understanding and their conjunction (11. 427). WHAT MAN'S BEGINNING IS FROM CONCEPTION (n. 432). SAPIENTIA ANGELICA DE DIVINO AMORE. Pars Prima. QUOD AMOR SIT VITA HOMINIS. 1. Homo novit quod amor sit, sed non novit quid amor est. Novit quod amor sit, ex communi loquela; ut quod dicatur quod ille me amet, quod rex amet subditos et quod subditi ament regem, quod maritus amet uxorem et quod mater liberos, ac vicissim, tum quod hic et ille amet pa- triam, concives, proximum ; similiter de rebus abstractis a persona, ut quod amet hoc aut illud. Sed tametsi amor tam universale est in loquelis, usque vix aliquis novit quid amor. Dum meditatur de eo, quia tunc non potest aliquam ideam cogitationis de eo sibi formare, dicit vel non esse aliquid, vel solum esse aliquod influens ex visu, auditu, tactu et conversatione, et sic movens: nescit prorsus quod sit ipsa ejus vita; non modo vita communis totius ejus corporis, et vita communis omnium ejus cogitationum, sed etiam vita omnium singularium eorum. Hoc potest sapiens percipere ex hoc, cum dicitur, “Si removes affec- tionem quae amoris, an potes cogitare aliquid ? et an potes agere aliquid ? Annon quantum frigescit affectio quae amoris, tantum frigescat cogitatio, loquela et actio? et quantum incalescit, tantum incalescant illa ?” Sed haec sapiens percipit non ex cogitatione quod amor sit vita hominis, sed ab experientia quod ita fiat. 2. Nemo scit quid vita hominis, nisi sciat quod sit amor ; si hoc non scit, potest unus credere quod vita ho- minis modo sit sentire et agere, alter quod sit cogitare, cum tamen cogitatio est effectus vitae primus, ac sensa- tio et actio est effectus vitae secundus. Dicitur quod cogitatio sit effectus vitae primus, sed datur cogitatio in- terior et interior, tum exterior et exterior; intima cogi- ANGELIC WISDOM CONCERNING DIVINE LOVE. $art firjtft. Love is the life of Man. I. Man knows that there is such a thing as love, but he does not know what love is. He knows that there is such a thing as love from common speech, as when it is said, he loves me, a king loves his subjects, and subjects love their king, a hus- band loves his wife, a mother her children, and conversely; also, this or that one loves his country, his fellow-citizens, his neighbor; and likewise of things abstracted from person, as when it is said, one loves this or that thing. But although the word love is so universally used, hardly anybody knows what love is. And because one is unable, when he reflects apon it, to form to himself any idea of thought about it, he says either that it is not anything, or that it is merely something flowing in from sight, hearing, touch, or intercourse with others, and thus affect- ing him. He is wholly unaware that love is his very life; not only the common life of his whole body, and the common life of all his thoughts, but also the life of all their particulars. This a man of discernment can perceive when it is said: If you remove the affection which is from love, can you think any- thing, or do anything? Do not thought, speech, and action grow cold in the measure in which the affection which is from love grows cold? And do they not grow warm in the measure in which this affection grows warm? But this a man of dis- cernment perceives simply by observing that such is the case, and not from any knowledge that love is the life of man. Л. Also, what the life of man is, no one knows unless he knows that it is love. If this is not known, one person may believe that man's life is only feeling and acting, and another that it is only thinking; when yet the first effect of life is thought, and the second effect of life is sensation and action. Thought is here said to be the first effect of life, yet there is thought which is interior and more interior, also exterior and more exterior. What is actually the first effect of life is inmost thought, which 2 SAPIENTIA ANGELICA tatio, quae est perceptio finium, est aiflualiter primus vitae effe&us: sed de his infra, ubi de gradibus vitae. 3. Aliqua idea de amore, quod sit vita hominis, haben' potest ex calore solis in mundo; ille quod sit sicut vita communis omnium vegetationum terrae, notum est, ex illo enim dum exoritur, quod fit tempore veris, vegetabilia omnis generis ex humo exsurgunt, ornantur foliis, postea floribus, et demum fructibus, et sic quasi vivunt; at cum calor recedit, quod fit tempore autumni et hiemis, illis vitae suae signis denudantur, et flaccescunt. Simile est cum amoreapud hominem, nam correspondent sibi mutuo; quare etiam amor calet. Quod Dels solus ita Dominus sit ipse Amor, quia est ipsa Vita; et quod angeli et homines sint recipientes vitae. 4. Hoc in transactionibus de Dwina Prmñdentia, et de Vita, multis illustrabitur; hic modo quod Dominus, qui est Deus universi, sit Increatus et Infinitus, homo autem et angelus est creatus et finitus; et quia Dominus est In- creatus et Infinitus, est ipsum Esse quod vocatur Jehovah, et est ipsa Vita seu Vita in Se: ex Increato, Infinito, ipso Esse et ipsa Vita, non potest aliquis immediate creari, quia Divinum est unum et non dividuum, sed erit ex cre- atis et finitis, ita formatis, ut ill is Divinum possit inesse. Quia homines et angeli tales sunt, sunt recipientes vitae. Quare si quis homo cogitatione eo usque se abduci pati- tur, quod non sit recipiens vitae, sed Vita, non potest abduci a cogitatione quod sit Deus. Quod homo sentiat sicut sit vita, et inde credat quod sit, est ex fallacia; in causa instrumentali enim non pereipitur causa principalis aliter quam sicut una secum. Quod Dominus sit Vita in Se, docet Ipse apud Johanncm, "Quemadmodum. .Pater habet nun in Se Ipso, ita etiam dedit Filio habere vitam in Sc Ipso " (v. 36): et quod sit ipsa Vita {Joh. xi. 25 ; cap. xix. 6). Nunc quia vita et amor unum sunt, ut ex supradi&is (n. 1, 2) patet, sequitur quod Dominus, quia est ipsa Vita, sit ipse Amor. 2 ANGELIC WISDOM is the perception of ends. But of these things hereafter, when the degrees of life are considered. 3* Some idea of love, as being the life of man, may be had from the sun's heat in the world. This heat is well known to be the common life, as it were, of all the vege- tations of the earth. For by virtue of heat, coming forth in springtime, plants of every kind rise from the ground, deck themselves with leaves, then with blossoms, and finally with fruits, and thus, in a sense, live. But when, in the time of autumn and winter, heat withdraws, the plants are stripped of these signs of their life, and they wither. So it is with love in man; for heat and love mutually correspond. Therefore love also is warm. God alone, consequently the Lord, is Love itself, because He is Life itself, and angels and men are recipients of life. 4* This will be fully shown in treatises on Divine Provi- dence and on Life; it is sufficient here to say that the Lord, who is God of the universe, is uncreate and infinite, whereas a man or an angel is created and finite. And because the Lord is uncreate and infinite, He is Esse itself, which is called "Jehovah," and Life itself, or Life in Himself. From the uncreate, the infinite, Esse itself and Life itself, none can be created immediately, because the Divine is one and indivisi- ble; but their creation must be from things created and finited, and so formed that the Divine can be in them. Since men and angels are such, they are recipients of life. Consequently, if any man suffers himself to be so far misled as to think that he is not a recipient of life but is Life, he cannot be withheld from the thought that he is God. A man's feeling as if he were life, and therefore believing himself to be so, arises from fallacy; for the principal cause is not perceived in the instru- mental cause otherwise than as one with it. That the Lord is Life in Himself, He teaches in John, "As the Father hath life in Himself, so also hath He given to the Son to have life in Himself" (v. 26). He declares also that He is "life itself" {John xi. 25; xiv. 6). Now since life and love are one (as is apparent from what has been said above, n. 1, 2), it follows that the Lord, because He is Life itself, is Love itself. DE DIVINO AMORE, PARS I.-N. 7. 5. Sed ut hoc in intellectum cadat, omnino sciendum est, quod Dominus, quia est Amor in ipsa sua essentia, hoc est, Divinus Amor, appareat coram angelis in caelo sicut Sol, et quod ex illo Sole procedat calor et lux, et quod calor inde procedens in sua essentia sit amor, et lux inde procedens in sua essentia sit sapientia ; et quod an- geli quantum recipientes spiritualis illius caloris et spiritua- lis illius lucis sunt, tantum sint amores et sapientiae; non amores et sapientiae a se, sed a Domino. Spiritualis ille calor et spiritualis illa fux non modo influunt apud ange- los et afficiunt illos, sed etiam influunt apud homines et afficiunt illos, prorsus sicut recipientes fiunt; et reci- pientes fiunt secundum eorum amorem in Dominum, et amorem erga proximum. Ipse ille Sol, seu Divinus Amor, non potest per suum calorem et per suam lucem creare aliquem immediate ex se, sic enim foret Amor in sua essentia, qui est Ipse Dominus, sed potest creare ex sub- stantiis et materiis ita formatis ut recipere possint ipsum calorem et ipsam lucem ; comparative sicut sol mundi non potest per calorem et lucem immediate producere germi- nationes in tellure, sed ex materiis humi, quibus per calo- rem et lucem potest inesse, et vegetationem dare. Quod Divinus Amor Domini appareat ut Sol in mundo spirituali, et quod ex illo procedat spiritualis calor et spiritualis lux, ex quibus angelis est amor et sapientia, videatur in opere De Caelo et Inferno (n. 116–140). 6. Cum itaque homo non est Vita, sed recipiens vitae, sequitur quod conceptio hominis a patre non sit conceptio vitae, sed modo conceptio primae et purissimae formae receptibilis vitae, cui ut stamini aut initiamento in utero successive accedunt substantiae et materiae in formis ad receptionem vitae in suo ordine et in suo gradu adaptatae. QUOD DIVINUM NON SIT IN SPATIO. 7. Quod Divinum seu Deus non sit in spatio, tametsi est omnipraesens, et apud unumquemvis hominem in mundo, et apud unumquemvis angelum in caelo, et apud unumquemvis spiritum sub caelo, non potest idea mere naturali comprehendi, sed potest idea spirituali. Quod id non possit idea naturali comprehendi, est quia in illa CONCERNING DIVINE LOVE.—N. 3-7. 3 5* But that this may reach the understanding, it must needs be known positively that the Lord, because He is Love in its very essence, that is, Divine Love, appears before the angels in heaven as a sun, and that from that sun proceed heat and light; the heat which proceeds therefrom being in its essence love, and the light which proceeds therefrom being in its essence wisdom; and that angels so far as they are recipients of that spiritual heat and of that spiritual light, are loves and wis- doms; not loves and wisdoms from self, but from the Lord. This spiritual heat and this spiritual light not only flow into angels and affea them, but they abo flow into men and affect them precisely as they become recipients; they become recipi- ents according to their love to the Lord and love towards the neighbor. This sun itself, or the Divine Love, by its heat and its light, cannot create any one immediately from itself; for one so created would be love in its essence, which love is the Lord Himself; but it can create from substances and mat- ters so formed as to be capable of receiving the very heat and the very light; comparatively as the sun of the world cannot by heat and light produce germinations on the earth imme- diately, but only out of earthy matters in which it can be present by its heat and !light, and cause vegetation. In the spiritual world the Divine Love of the Lord appears as a sun, and from it proceed the spiritual heat and the spiritual light from which the angels derive love and wisdom, as may be seen in the work on Heaven and Hell (n. 116-140). 6. Since, then, man is not life, but a recipient of life, it fol- lows that the conception of a man from his father is not a conception of life, but only a conception of the first and purest form capable of receiving life. To this, as to a nucleus or starting-point in the womb, are successively added substances and matters adapted in form, according to their order and degree, to the reception of life. The Divine is not in space. 7. That the Divine, that is, God, is not in space, although omnipresent and with every man in the world, and with every angel in heaven, and with every spirit under heaven, cannot be comprehended by a merely natural idea, but it can by a spiritual idea. It cannot be comprehended by a natural idea, because in the natural idea there is space; for it is formed out of such things as are in the world, and in each and all of these, SAPIENTIA ANGELICA est spatium ; formata enim est ex talibus quae in mundo sunt, in quorum omnibus et singulis, quae spectantur ocu- lis, est spatium ; omne magnum et parvum ibi est spatii ; omne longum, latum et altum ibi est spatii; verbo omnis mensura, figura et forma ibi est spatii; quare dictum est, quod non possit idea mere naturali comprehendi, quod Divinum non sit in spatio, cum dicitur quod sit ubivis. Sed usque potest homo comprehendere id cogitatione naturali, modo in illam admittat aliquid lucis spiritualis; quare primum aliquid dicetur de idea et inde cogitatione spirituali. Idea spiritualis non trahit aliquid ex spatio, sed omne suum trahit ex statu. Status dicitur de amore, de vita, de sapientia, de affectionibus, de gaudiis inde; in genere de bono et de vero. Idea vere spiritualis de illis non commune habet cum spatio ; est superior, et spectat ideas spatii sub se sicut caelum spectat terram. At quia angeli et spiritus aeque vident oculis ut homines in mundo, et objecta non videri possunt nisi in spatio, ideo in mundo spirituali, ubi spiritus et angeli sunt, apparent spatia similia spatiis in terris, at usque non sunt spatia, sed ap- parentiae; non enim sunt fixa et stata sicut in terris ; possunt enim elongari et contrahi, possunt mutari et va- riari ; et quia sic non possunt mensura determinari, non possunt ibi aliqua idea naturali, sed solum idea spirituali comprehendi ; quae non alia est de distantiis spatii, quam sicut de distantiis boni aut de distantiis veri, quae sunt affinitates et similitudines secundum status eorum. 8. Ex his constare potest, quod homo ex idea mere naturali non comprehendere possit quod Divinum sit ubi- vis et tamen non in spatio, et quod angeli et spiritus id clare comprehendant; consequenter quod etiam homo possit, modo in cogitationem suam admittat aliquid lucis spiritualis. Causa quod homo possit comprehendere, est quia non corpus ejus cogitat, sed spiritus ejus; ita non naturale ejus, sed spirituale ejus. 9. Quod autem plures id non comprehendant, est quia amant naturale, et ideo non volunt cogitationes intellectus sui supra illud elevare in lucem spiritualem ; et qui non volunt, illi non possunt nisi ex spatio cogitare, etiam de Deo; et cogitare de Deo ex spatio, est de extenso naturae. Hoc praemittendum est, quia absque scientia et aliqua 4 ANGELIC WISDOM as seen by the eye, there is space. In the world, everything great and small is of space; everything long, broad, and high is of space; in short, every measure, figure and form is of space. This is why it has been said that it cannot be comprehended, by a merely natural idea, that the Divine is not in space, when it is said that the Divine is everywhere. Still, by natural thought, a man may comprehend this, if only he admit into it something of spiritual light. For this reason something shall first be said about spiritual idea, and thought therefrom. Spi- ritual idea derives nothing from space, but it derives its all from state. State is predicated of love, of life, of wisdom, of affections, of joys therefrom; in general, of good and oi truth. An idea of these things which is truly^ spiritual has nothing in common with space; it is higher and looks down upon the ideas of space as heaven looks down upon the earth. But since angels and spirits see with eyes, just as men in the world do, and since objects cannot be seen except in space, therefore in the spiritual world where angels and spirits are, there appear to be spaces like the spaces on earth; yet they are not spaces, but appearances; for they are not fixed and constant, as spaces are on earth. They can be lengthened or shortened; they can be changed or varied. Thus because they cannot be determined in that world by measure, they cannot be comprehended by any natural idea, but only by a spiritual idea. The spiritual idea of distances of space is the same as of distances of good or distances of truth, which are affinities and likenesses according to states of goodness and truth. 8* From this it may be seen that man is unable, by a merely natural idea, to comprehend that the Divine is everywhere, and yet not in space; but that angels and spirits comprehend this clearly; consequently that a man also may, provided he admits into his thought something of spiritual light; and this for the reason that it is not his body which thinks, but his spirit, thus not his natural, but his spiritual. 9. But many fail to comprehend this because of their love of the natural, which makes them unwilling to raise the thoughts of their understanding above the natural into spiritual light; and those who are unwilling to do this can think only from space, even concerning God; and to think according to space concerning God is to think concerning the expanse of Nature. This has to be premised, because without a knowledge and some perception that the Divine is not in space, nothing can be understood about the Divine Life, which is Love and Wisdom, DE DIVINO AMORE, PARS 1.-N. II. 5 perceptione quod Divinum non sit in spatio, non aliquid intelligi potest de Divina Vita, quae est Amor et Sapientia, de quibus hic agitur; et inde parum si quicquam de Di- vina Providentia, Omnipraesentia, Omniscientia, Omnipo- tentia, Infinitate et Aeternitate, de quibus in serie agendum est. 10. Dictum est, quod in mundo spirituali aeque appa- reant spatia ut in mundo naturali, consequenter etiam distantiae ; sed quod sint apparentiae secundum affinitates spirituales quae sunt amoris et sapientiae, seu boni et veri. Inde est, quod Dominus, tametsi est in caelis apud ange- los ubique, usque appareat alte supra illos ut Sol: et quia receptio amoris et sapientiae facit affinitatem cum Ipso, ideo (npropiores Ipsi apparent caeli ubi angeli in propiore affinitate ex receptione sunt, quam qui in remotiore : ex eo etiam est, quod caeli, qui tres sunt, inter se distincti sint, similiter societates cujusvis caeli ; tum quod inferni sub illis sint remoti secundum rejectionem amoris et sapi- entiae. Simile est cum hominibus, in quibus et apud quos Dominus praesens est in universo terrarum orbe; et hoc unice ex causa, quia Dominus non est in spatio. QUOD DEUS SIT IPSE HOMO. II. In omnibus caelis non alia idea Dei est quam idea Hominis. Causa est, quia caelum in toto et in parte est in forma sicut Homo, ac Divinum, quod est apud angelos, facit caelum ; et cogitatio vadit secundum formam caeli ; quare aliter cogitare de Deo angelis impossibile est. Inde est, quod omnes illi in mundo, qui conjuncti sunt caelo, similiter de Deo, cum interius in se seu in suo spiritu, cogitent. Ex eo quod Deus sit Homo, omnes angeli et omnes spiritus, in perfecta forma homines sunt; forma caeli hoc facit, quae in maximis et in minimis est sibi simi- lis. (Quod caelum in toto et in parte sit in forma ut Homo, videatur in opere De Caelo et Inferno, n. 59-87: et quod cogitationes vadant secundum formam caeli, n. 203, 204.) Quod homines ad imaginem et ad similitudi- nem Dei creati sint, notum est, ex Genesi (i. 26, 27); tum quod Deus visus sit ut Homo Abrahamo, et aliis. Anti- CONCERNING DIVINE LOVE.—N. 8-11. 5 of which subjefls this volume treats; and hence little, if any- thing, about Divine Providence, Omnipresence, Omniscience, Omnipotence, Infinity and Eternity, which will be treated of in succession. IO* It has been said that in the spiritual world, just as in the natural world, there appear to be spaces, consequently also distances, but that these are appearances according to spiritual affinities which are of love and wisdom, that is, of good and truth. From this it is that the Lord, although everywhere in the heavens with the angels, nevertheless appears high above them as a sun. Furthermore, since reception of love and wis- dom causes affinity with Him, those heavens appear nearer to Him in which the angels are, from reception, in closer affinity with Him, than those in which the affinity is more remote. From this it is also that the heavens, of which there are three, are distinct from each other, likewise the societies of each heaven; and further, that the hells under them are remote accord- ing to their rejection of love and wisdom. The same is true of men, in whom and with whom the Lord is present through- out the whole earth; and this solely for the reason that the Lord is not in space. God is Very Man. II. In all the heavens there is no other idea of God than that He is Man, because heaven as a whole and in part is in form like man, and because the Divine which is with the angels constitutes heaven, and because thought proceeds according to the form of heaven; consequently it is impossible for the angels to think of God in any other way. And from this it is that all those in the world who are conjoined with heaven think of God in the same way when they think interiorly in themselves, that is, in their spirit. From this fac t that God is Man, all angels and all spirits, in their complete form, are men. This results from the form of heaven, which is like itself in its greatest and in its least parts. That heaven as a whole and in part is in form like man may be seen in the work on Heaven and Hell (n. 59-87); and that thoughts proceed according to the form of heaven (n. 203, 204). It is known from Gen- esis (i. 26, 27), that men were created after the image and likeness of God. God also appeared as a man to Abraham and to others. The ancients, from the wise even to the simple, thought of God no otherwise than as being a Man; and when SAPIENTIA ANGELICA qui, a sapientibus usque ad simplices, non aliter de Deo quam ut de Homine, cogitaverunt; et tandem cum plures deos coeperunt colere, ut Athenis et Romae, coluerunt omnes ut homines. Haec illustrari possunt per haec se- quentia, de quibus in quodam opusculo prius : Gentes, imprimis Africani, qui unum Deum Creatorem universi agnoscunt et colunt, ideam Hominis de Deo habent; dicunt quod nemo aliam de Deo possit habere. Cum audiunt quod plures de Deo foveant ideam sicut nubeculae in medio, quaerunt ubinam illi sunt; et cum dicitur quod sint inter Christianos, negant quod dabile sit. Sed respondetur, quod sit illis talis idea ex eo, quod Deus in Verbo dicatur “Spiritus," et de spiritu non aliter cogitant, quam sicut de particula nubis; non scientes quod omnis spiritus et omnis angelus sit homo. At usque exploratum est, num spiritualis illorum idea sit similis ideae illorum naturali, et compertum est quod non similis sit apud illos qui Dominum pro Deo caeli et terrae interius agnoscunt. Audivi quendam presbyterum ex Christianis dicentem, quod nemo possit habere ideam Divini Humani; et vidi illum trans- latum ad varias Gentes, successive ad interiores et interiores, et ab illis ad caelos earum, et tandem ad caelum Christianum; et ubivis data est communicatio perceptionis interioris eorum de Deo, et ani- madvertit quod non alia illis idea Dei esset quam idea Hominis, quae eadem est cum idea Divini Humani. [(Vid. Con.de Ult. Judi- cio, n. 74.)) 12. Plebeia idea in Christianismo de Deo est ut de Homine, quia Deus vocatur Persona in Doctrina Trinitatis Athanasiana: at qui supra plebem sapiunt, illi Deum in- visibilem pronuntiant; quod fit quia non comprehendere possunt, quomodo Deus ut Homo creare potuisset caelum et terram, tum implere universum praesentia sua, et plura, quae non cadere possunt in intellectum, quamdiu ignora- tur quod Divinum non sit in spatio. Illi autem qui solum Dominum adeunt, Divinum Humanum cogitant, ita Deum ut Hominem. 13. Quanti interest justam ideam Dei habere, constare potest ex eo, quod idea Dei faciat intimum cogitationis apud omnes quibus est religio, omnia enim religionis et omnia cultus spectant Deum : et quia Deus universaliter et singulariter est in omnibus religionis et cultus, ideo nisi justa idea Dei sit, non potest communicatio dari cum caelis. Inde est, quod un aquaevis gens in mundo spiri- tuali sortiatur locum secundum ideam Dei ut Hominis; in hoc enim est idea Domini, et non in alia. Quod status 6 ANGELIC WISDOM at length they began to worship a plurality of gods, as at Athens and Rome, they worshipped them all as men. What is here Said may be illustrated by the following extract from a small treatise already published: , The Gentiles, especially the Africans, who acknowledge and worship one God, the Creator of the universe, have concerning God the idea that He is a Man, and declare that no one can have any other idea of God. When they learn that there are many who cherish an idea of God as something cloudlike in the midst of things, they ask where such persons are; and on being told that they are among Christians, they declare it to be impossible. They are informed, however, that this idea arises from the fait that God in the Word is called "a spirit," and of a spirit they have no other idea than of a bit of cloud, not knowing that every spirit and every angel is a man. An examination, nevertheless, was made, whether the spiritual idea of such persons was like their natural idea, and it was found to be different with those who acknowledge the Lord interiorly as God of heaven and earth. I heard a certain elder from the Christians say that no one can have an idea of a Human Divine; and I saw him taken about to various nations, and sucessively to such as were more and more interior, and from them to their heavens, and finally to the Christian heaven; and everywhere their interior perception con- cerning God was communicated to him, and he observed that they had no other idea of God than that He is Man, which is the same as the idea of a Human Divine." 12. The common people in Christendom have an idea that God is a Man, because God in the Athanasian doclrine of the Trinity is called a "Person." But those who are esteemed wiser than the common people pronounce God to be invisible; and this for the reason that they cannot comprehend how God, as a Man, could have created heaven and earth, and then could have filled the universe with His presence, and many things besides, which cannot enter the understanding so long as the truth that the Divine is not in space is ignored. Those, how- ever, who approach the Lord alone think of a Human Divine, thus of God as Man. 13. How important it is to have a correct idea of God can be known from the truth that the idea of God constitutes the inmost of thought with all who have religion, for all things of religion and all things of worship look to God. And since God, universally and in particular, is in all things of religion and of worship, without a proper idea of God no communi- cation with the heavens is possible. From this it is that in the spiritual world every nation has its place allotted in accord- ance with its idea of God as Man; for in this idea, and in no other, is the idea of the Lord. That man's state of life after DE DIVINO AMORE, PARS 1.- N. 16. vitae post mortem sit homini secundum ideam Dei apud se affirmatam, patet manifeste ab ejus opposito, quod negatio Dei faciat infernum, et in Christianismo negatio Divinitatis Domini. QUOD ESSE ET EXISTERE IN DEO HOMINE DISTINCTE UNUM SINT. 14. Ubi est Esse, ibi est Existere ; non datur unum absque altero: Esse enim per Existere est, et non absque eo. Hoc rationale comprehendit, dum cogitat, num dari queat aliquod Esse quod non existit, et num dari queat Existere nisi ab Esse; et quia unum cum altero et non absque altero datur, sequitur quod unum sint, sed distincte unum. Sunt distincte unum, sicut amor et sapientia : amor etiam est Esse, et sapientia est Existere, amor enim non datur nisi in sapientia, nec sapientia nisi ex amore; quare cum amor in sapientia est, tunc existit. Haec duo tale unum sunt, ut quidem distingui cogitatione possint, sed non actu: et quia distingui possunt cogitatione et non actu, ideo dicitur distincte unum. Esse et Existere in Deo Homine etiam distincte unum sunt sicut anima et corpus : anima non datur absque suo corpore, nec corpus absque sua anima Divina Anima Dei Hominis est quae intelligitur per Divinum Esse; ac Divinum Corpus, quod intelligitur per Divinum Existere. Quod anima existere possit absque corpore, ac cogitare et sapere, est error pro- fluens ex fallaciis; omnis enim anima hominis in spirituali corpore est, postquam rejicit exuvias materiales quas in mundo circumtulit. 15. Quod Esse non sit Esse nisi existat, est quia non prius est in forma, et si non est in forma non habet quale, et quod non habet quale non est aliquid. Illud quod ex Esse existit, unum facit cum Esse per id quod sit ex Esse ; inde est unitio in unum, et inde est quod unum sit alte- rius mutuo et vicissim, tum quod unum sit omne in omni- bus alterius sicut in se. 16. Ex his constare potest, quod Deus sit Homo, et quod per id sit Deus Existens; non Existens a Se, sed in Se. Qui in Se existit, ille est Deus a quo omnia. CONCERNING DIVINE LOVE.—N. 12-15. J death is according to the idea of God in which he has become confirmed, is manifest from the opposite of this, namely, that the denial of God, and, in the Christian world, the denial of the Divinity of the Lord, constitutes hell. In God-Man *Esse and Existere are foNE distinctly. 14* Where Esse is Existere is; one is not possible apart from the other. For Esse Is by means of Existere, and not apart from it. This the rational mind comprehends when it thinks whether there can possibly be any Esse which does not Exist, and whether there can possibly be Existere except from Esse. And since one is possible with the other, and not apart from the other, it follows that they are one, but one distinctly. They are one distinctly like Love and Wisdom; in fact, love is Esse, and wisdom is Existere; for there can be no love ex- cept in wisdom, nor can there be any wisdom except from love; consequently when love is in wisdom, then it exists. These two are one in such a way that they may be dis- tinguished in thought but not in operation, and because they may be distinguished in thought though not in operation, it is said that they are one Jdistinctly. Esse and Existere in God-Man are also one distinclly like soul and body. There can be no soul apart from its body, nor body apart from its soul. The Divine soul of God-Man is what is meant by Divine Esse, and the Divine Body is what is meant by Divine Existere. That a soul can exist apart from a body, and exercise thought and wisdom, is an orror springing from falla- cies; for every man's soul is in a spiritual body after it has cast off the material coverings which it carried about in the world. 15* Esse is not Esse unless it Exists, because before this it is not in a form, and if not in a form it has no quality; and what has no quality is not anything. That which Exists from Esse, for the reason that it is from Esse, makes one with it. From this there is a uniting of the two into one; and from • To be and to exist. Swedenborg seems to use this word " exist " nearly in the classical sense of springing or standing forth, becoming manifest, taking form. The distinction between esse and existere is essentially the same as between substance and form. t For the meaning of this phrase, "distincte unum" see below in this paragraph, also n. 17, 32, 34, 223, and Div. Prov., n. 4. t It should be noticed, that in Latin, distinctly is the adverb of the verb distin- guish. If translated distinguish ibly, this would appear. SAPIENTIA ANGELICA QUOD IN DEO HOMINE INFINITA DISTINCTE UNUM SINT. 17. Notum est, quod Deus infinitus sit, vocatur enim Infinitus ; sed vocatur Infinitus quia est infinitus. Ex eo solum quod sit ipsum Esse et Existere in Se, non est In- finitus, sed quia infinita in Ipso sunt: Infinitum absque infinitis in Ipso non est Infinitum nisi quoad solum nomen. Infinita in Ipso non dici possunt infinite multa, nec infi- nite omnia, propter ideam naturalem de multis et de omnibus; nam idea naturalis de infinite multis est limi- tata, et de infinite omnibus est quidem illimitata, sed tra- hit ex limitatis in universo. Quare homo, quia ei idea naturalis est, non potest sublimatione et approximatione venire in perceptionem de infinitis in Deo; at angelus, quia est in idea spirituali, potest sublimatione et approxi- matione venire supra hominis gradum, non tamen usque illuc. 18. Quod infinita in Deo sint, quisque apud se af- firmare potest, qui credit quod Deus sit Homo; et quia est Homo, est Ipsi Corpus, et omne quod corporis est; ita est Ipsi facies, pectus, abdomen, lumbi, pedes; nam absque illis non-foret Homo : et quia Ipsi illa sunt, etiam sunt Ipsi oculi, aures, nares, os, lingua; tum etiam quae intra in homine sunt, ut cor et pulmo, et quae ex illis pendent; quae omnia simul sumpta faciunt ut homo sit homo. In homine creato sunt illa multa, et in contexturis suis spectata sunt innumera: sed in Deo Homine sunt illa infinita ; non deest quicquam ; inde Ipsi infinita perfectio. Quod com- paratio Hominis Increati, qui est Deus, cum homine creato fiat, est quia Deus est Homo, et ab Ipso dicitur quod homo mundi ad imaginem Ipsius et in similitudinem Ipsius crea- tus sit (Genes. i. 26, 27). 19. Quod infinita in Deo sint, patet manifestius ange- lis ex caelis in quibus sunt. Universum caelum, quod ex myriadibus myriadum angelorum consistit, in universali sua forma est sicut Homo; unaquaevis societas caeli tam major quam minor similiter ; inde etiam angelus est homo, est enim angelus caelum in minima forma ; quod ita sit, DE DIVINO AMORE, PARS I.-N. 22. videatur in opere De Caelo et Inferno (n. 51-87). In tali forma est caelum in toto, parte, et individuo, ex Divino quod angeli recipiunt; nam quantum angelus ex Divino recipit, tantum in perfecta forma homo est. Inde est, quod angeli dicantur in Deo esse, et Deus in illis ; tum quod Deus sit omne illorum. Quam multa sunt in caelo, non describi potest; et quia Divinum facit caelum, et inde illa ineffabilia multa ex Divino sunt, clare patet, quod in- finita in ipso Homine, qui est Deus, sint. 20. Simile potest induci ex universo creato, dum hoc spectatur ex usibus et eorum correspondentiis : sed an- tequam hoc potest intelligi, praecedent quae illustra- bunt. 21. Quia infinita in Deo Homine, quae in caelo, in angelo et in homine, ut in speculo apparent, et quia Deus Homo non est in spatio (ut supra, n. 7-10, ostensum est), aliquantum videri et comprehendi potest, quomodo Deus potest Omnipraesens, Omnisciens, et Omniprovidens esse, ac quomodo ut Homo potuerit creare omnia, ac ut Homo possit in aeternum tenere creata ab Ipso in suo ordine. 22. Quod infinita distincte unum sint in Deo Homine, hoc quoque constare potest ut in speculo ex homine. In homine multa et innumera sunt, ut supra dictum est; sed usque homo illa ut unum sentit. Non ex sensu scit ali- quid de suis cerebris, de suo corde et pulmone, de suo hepate, liene et pancreate ; nec de innumeris in oculis, auri- bus, lingua, ventriculo, membris generationis, et in reli- quis; et quia ex sensu non scit illa, est sibi sicut unus. Causa est, quia omnia illa in tali forma sunt, ut non possit unum deesse ; est enim forma recipiens vitae a Deo Homine (ut supra, n. 4-6, demonstratum est). Ex ordine et con- nexu omnium in tali forma sistitur sensus et inde idea, sicut non multa et innumera sint, sed sicut unum. Ex his concludi potest, quod multa et innumera, quae faciunt in homine sicut unum, in ipso Homine qui est Deus, dis- tincte immo distinctissime unum sint. CONCERNING DIVINE LOVE.—N. 16-22. 9 larger or smaller. From this, too, an angel is a man, for an angel is a heaven in least form. (This is shown in the work On Heaven and Hell, n. 51-86.) Heaven as a whole, in part, and in the individual, is in that form by virtue of the Divine which the angels receive; for in the measure in which an angel receives from the Divine is he a man in a perfected form. From this it is that angels are said to be in God, and God in them; also, that God is their all. How many things there are in heaven cannot be told; and because the Divine is what makes heaven, and consequently these unspeakably many things are from the Divine, it is clearly evident that there are infinite things in Very Man, who is God. iO. From the created universe a like conclusion may be drawn when it is regarded from uses and their correspond- ences. But before this can be understood some preliminary explanations must be given. 21* Because in God-Man there are infinite things which appear in heaven, in angel, and in man, as in a mirror; and because God-Man is not in space (as was shown above, n. 7-10), it can, to some extent, be seen and comprehended how God can be Omnipresent, Omniscient, and All-providing; and how, as Man, He could create all things, and as Man can hold the things created by Himself in their order to eternity. 22. That in God-Man infinite things are one distinctly, can also be seen, as in a mirror, from man. In man there are many and numberless things, as said above; but still man feels them all as one. From sensation he knows nothing of his brains, of his heart and lungs, of his liver, spleen, and pancreas; or of the numberless things in his eyes, ears, tongue, stomach, generative organs, and the remaining parts; and because from sensation he does not know about these things, he is to him- self as one. The reason is that all these are in such a form that not one can be lacking; for it is a form recipient of life from God-Man (as was shown above, n. 4-6). From the order and connection of all things in such a form there comes the feeling, and from that the idea, as if they were not many and numberless, but were one. From this it may be concluded that the many and numberless things which make in man a seem- ing one, in Very Man who is God, are one distinctly, yea, most distin&ly. SAPIENTIA ANGELICA QUOD SIT UNUS DEUS HOMO A QUO OMNIA. 23. Omnia rationis humanael se conjungant et quasi concentrant in id, quod Deus unus Creator universi sit : quare homo, cui ratio, ex communi intellectus sui non ali- ter cogitat, nec cogitare potest. Dic alicui, cui sana ratio est, quod duo Creatores universi sint, et comperies repug- nantiam ex illo in te, et forte ex solo loquelae sono in aure: unde patet, quod omnia rationis humanae se con- jungant et concentrent in id, quod Deus unus sit. Quod ita sit, sunt binae causae. Prima est, quia ipsa facultas rationaliter cogitandi in se spectata non est hominis, sed est Dei apud illum; ex illa pendet ratio humana in com- muni, et commune facit ut id videat sicut a se. Altera est, quia homo per facultatem illam vel est in luce caeli, vel trahit commune suae cogitationis inde, et universale lucis caeli est quod Deus unus sit. Aliter si homo ex facultate illa perverterit inferiora intellectus; ille quidem pollet illa facultate, sed per intorsionem inferiorum vertit illam aliorsum ; inde ejus ratio non sana fit. 24. Omnis homo, tametsi nescit, cogitat de coetu sicut de homine; quare etiam percipit illico cum dicitur quod rex sit caput et subditi corpus, tum cum dicitur quod is et ille talis sit in communi corpore, hoc est, in regno. Simile est cum spirituali corpore sicut cum civili; spiri- tuale corpus est ecclesia, ejus caput est Deus Homo. Inde patet qualis in hac perceptione appareret ecclesia ut homo, si non unus Deus Creator et Sustentator universi cogita- retur, sed pro uno plures ; appareret in perceptione illa sicut unum corpus super quo plura capita, ita non sicut Homo, sed sicut monstrum. Si diceretur, quod capitibus illis una essentia sit, et quod per id simul faciant unum caput, non potest alia idea inde resultare, quam quod vel uni capiti plures facies sint, vel quod pluribus capitibus una facies sit ; ita ecclesia in perceptione sisteretur deformis : cum tamen Deus unus est Caput, et ecclesia est corpus, quod a nutu Capitis, et non a se, agit, ut quoque fit in homine. Inde quoque est, quod non nisi quam unus rex ГО ANGELIC WISDOM There is one God-Man, from whom all things are. 23* All things of human reason join, and as it were cen- tre on this, that there is one God, the Creator of the universe; consequently a man who has reason, from the general nature of his understanding, does not and cannot think otherwise. Say to any man of sound reason that there are two Creators of the universe, and you will be sensible of his repugnance, and this, perhaps, from the mere sound of the phrase in his ear; from which it appears that all things of human reason join and centre on this, that God is one. There are two reasons for this. First, the very capacity to think rationally, in itself considered, is not man's, but is God's in man; upon this capacity human reason in its general nature depends, and this general nature of reason causes man to see as from him- self that God is one. Secondly, by means of that capacity man either is in the light of heaven, or he derives the general nature of his thought therefrom; and it is a universal of the light of heaven that God is one. It is otherwise when man by that capacity has perverted'the lower parts of his understanding; such a man indeed is endowed with that capacity, but by the twist that he gives to these lower parts, he turns it contrariwise, and thereby his reason becomes unsound. 24* Every man, even if unconsciously, thinks of a company of men as of one man; therefore he instanüy perceives what is meant when it is said that a king is the head, and the sub- jecb are the body, also that this or that person has such a place in the general body, that is, the kingdom. As it is with the body politic, so is it with the body spiritual. The body spi- ritual is the church; its head is God-Man ; and from this it is plain what sort of a man the church thus viewed would appear to be, if one God, the Creator and Sustainer of the universe, were not thought of, but instead of one, several. The church thus viewed would appear as one body with several heads; thus not as a man, but as a monster. If it be said that these heads have one essence, and that thus together they make one head, the only conception possible is either that of one head with several faces or of several heads with one face; thus mak- ing the church, viewed as a whole, appear deformed. But in truth, the one God is the head, and the church is the body, which acb under the command of the head, and not from it- self; as is also the case in man; and from this it is that there DE DIVINO AMORE, PARS 1.—N. 27. 11 in uno regno sit ; plures enim distraherent, at unus potest continere. 25. Simile foret in ecclesia per universum terrarum orbem sparsa, quae communio vocatur, ex eo quod sicut unum corpus sub uno Capite sit. Notum est, quod caput regat corpus sub se ad nutus ; in capite enim residet intel- lectus et voluntas, et ex intellectu et voluntate agitur cor- pus, usque adeo ut corpus sit modo obedientia. Corpus non potest agere aliquid nisi ex intellectu et voluntate in capite; similiter homo ecclesiae nisi ex Deo. Apparet sicut corpus agat ex se; ut sicut manus et pedes in agendo moveant se ex se, et sicut os et lingua in loquendo vibrent se ex se; cum tamen ne hilum ex se, sed ex affectione voluntatis et inde cogitatione intellectus in capite. Co- gita tunc si uni corpori plura capita forent, et unumquodvis caput sui juris esset ex suo intellectu et ex sua voluntate, an subsistere possit corpus : inter illa unanimum non da- bile est, quale est unius capitis. Sicut est in ecclesia, ita est in caelis, quod ex myriadibus .myriadum angelorum consistit; nisi omnes et singuli spectarent ad unum Deum, decideret unus ab altero, et caelum dissolveretur. Quare si angelus caeli modo cogitat de pluribus diis, illico dis- paratur; ejicitur enim in ultimum finem caelorum, ac de- cidit. 26. Quoniam universum caelum et omnia caeli ad unum Deum se referunt, ideo loquela angelica talis est, ut per quendam concentum ex concentu caeli fluens desi- nat in unum; indicium quod illis impossibile sit cogitare nisi unum Deum ; loquela enim est ex cogitatione. 27. Quis, cui integra ratio est, non percipiet, quod Divinum non dividuum sit? tum quod plures Infiniti, In- creati, Omnipotentes ac Dii non dentur ? Si alius, cui ratio non est, diceret quod plures Infiniti, Increati, Om- nipotentes ac Dii dabiles sint, modo una eadem essentia sit illis, et quod per id unus Infinitus, Increatus, Omni- potens et Deus sit, annon una eadem essentia est unum idem ? et unum idem pluribus non datur. Si diceretur, quod unum sit ab altero, tunc ille qui est ab altero non est Deus in se, et tamen Deus in Se est Deus a quo omnia (videatur supra, n. 16). CONCERNING DIVINE LOVE.—N. 23-27. II can be only one king in a kingdom, for several kings would rend it asunder, but one is able to hold it together. 25* So would it be with the church scattered throughout t-he whole globe, which is called a communion, because it is like one body under one head. It is known that the head rules the body under it at will; for understanding and will have their seat in the head; and in conformity to the under- standing and will the body is directed, even to the extent that the body is nothing but obedience. As the body can do nothing except from the understanding and will in the head, so the man of the church can do nothing except from God. The body seems to act of itself, as if the hands and feet in acting are moved of themselves, or the mouth and tongue in speaking vibrate of themselves, when, in fact, they do not in the slightest degree act of themselves, but only from an affection of the will and the consequent thought of the under- standing in the head. Suppose, now, one body to have more than one head, and each head to be independent, from its own understanding and its own will, could such a body continue to exist? For among several heads, singleness of mind such as results from one head would be impossible. As in the church, so in the heavens; heaven consists of myriads of myriads of angels, and unless these all and each looked to one God, they would fall away from one another, and heaven would be broken up. Consequently, if an angel of heaven but thinks of a plu- rality of gods he is at once separated; for he is cast out into the outmost boundary of the heavens, and sinks downward. 26* Because the whole heaven and all things of heaven have relation to one God, angelic speech is of such a nature that by a certain unison flowing from the unison of heaven it closes in a single cadence—a proof that it is impossible for the angels to think otherwise than of one God; for speech is from thought. 27. Who that has sound reason will not perceive that the Divine is not divisible? also that a plurality of Infinites, of Uncreates, of Omnipotents, and of Gods, is impossible? Sup- pose one destitute of reason were to declare that a plurality of Infinites, of Uncreates, of Omnipotents, and of Gods is possi- ble, if only they have one identical essence (for this would make one Infinite, Uncreate, Omnipotent, and God), would not the one identical essence be one identity? And one iden- tity is not possible to several. If it should be said that one is 12 SAPIENTIA ANGELICA QUOD IPSA DIVINA ESSENTIA SIT AMOR ET SAPIENTIA. 28. Si colligis omnia, quaecunque nosti, et mittis illa sub mentis tuae intuitionem, et in aliqua spiritus elevatione scrutaris quid universale omnium est, non potes conclu- dere aliud quam quod sint Amor et Sapientia; sunt enim illa duo essentialia omnium vitae hominis; omne civile ejus, omne morale ejus, et omne spirituale ejus, a duobus illis pendent, absque illis duobus non sunt aliquid. Simi- liter omnia vitae Hominis compositi, qui est, ut prius dic- tum est, societas major et minor, regnum et imperium, ecclesia, et quoque caelum angelicum. Deme illis amorem et sapientiam, et cogita num sint aliquid, et deprehendes quod absque illis, ut ex quibus, sint nihil. 29. Quod in Deo sit Amor et simul Sapientia in ipsa sua essentia, a nemine negari potest ; amat enim omnes ex Amore in Se, et ducit omnes ex Sapientia in Se. Uni- versum etiam creatum ex ordine spectatum, est ita plenum sapientia ex amore, ut dicas omnia in complexu illam ipsam esse ; sunt enim indefinita in tali ordine, successive et simultanee, ut simul sumpta unum faciant. Ex eo et non aliunde est, quod contineri et in perpetuum conser- vari possint. 30. Ex eo, quod ipsa Divina Essentia sit Amor et Sapientia, est quod homini binae facultates vitae sint, ex quarum una est illi intellectus, et ex altera est illi voluntas. Facultas ex qua intellectus, trahit omnia sua ex influxu sapientiae a Deo; et facultas ex qua voluntas, trahit omnia sua ex influxu amoris a Deo. Quod homo non juste sapiat ex non juste amet non tollit facultates, sed modo includit illas ; et quamdiu includit illas, intel- lectus quidem dicitur intellectus, similiter voluntas, sed usque essentialiter non sunt: quare si facultates illae au- ferrentur, periret omne humanum, quod est cogitare et ex cogitare loqui, ac velle et ex velle agere. Inde patet, quod Divinum apud hominem resideat in binis illis facultatibus, quae sunt facultas sapiendi et facultas amandi, hoc est, quod possit. Quod in homine sit posse (sapere et posse] amare, tametsi non sapit et non amat sicut potest, ex 12 ANGELIC WISDOM from the other, the one which is from the other is not God in Himself; nevertheless, God in Himself is the God from whom all things are (see above, n. 16). The Divine Essence itself is Love and Wisdom. 28. Sum up all things you know and submit them to care- ful reflection, and in some elevation of spirit search for the universal of all things, and you cannot conclude otherwise than that it is Love and Wisdom. For these are the two essentials of all things of man's life; everything of that Ufe, civil, moral, and spiritual, hinges upon these two, and apart from these two is nothing. It is the same with all things of the life of the colleâive Man, which is, as was said above, a society, larger or smaller, a kingdom, an empire, a church, and also the angelic heaven. Take away love and wisdom from these, and consider whether they be anything, and you will find that apart from love and wisdom as their origin they are nothing. 29* Love together with wisdom in its very essence is in God. This no one can deny; for God loves every one from love in itself, and leads every one from wisdom in itself. The created universe, too, viewed in relation to its order, is so full of wisdom coming forth from love that all things in the aggre- gate may be said to be wisdom itself. For things limitless are in such order, successively and simultaneously, that taken together they make a one. It is from this, and this alone, that they can be held together and continually preserved. 30. It is because the very Divine Essence is love and wisdom that man has two capacities for life; from one of these he has understanding, from the other, will. The capacity from which he has understanding derives everything it has from the influx of wisdom from God, and the capacity from which he has will derives everything it has from the influx of love from God. Man's not being truly wise and not loving rightly does not take away these capacities, but merely closes them up; and so long as they are closed up, his understanding may be called understanding and his will may be called will, but they are not such in essence. If these two capacities, therefore, were to be taken away, all that is human would perish; for the human is to think and to speak from thought, and to will and act from will. From this it is clear that the Divine has its seat in man in these two capacities, the capacity to be wise and the capacity to love (that is, that one may be wise and love). DE DIVINO AMORE, PARS I.-N. 34. multa experientia mihi innotuit, quam alibi videbis in copia. 31. Ex eo quod ipsa Divina Essentia sit Amor et Sa- pientia, est quod omnia in universo se referant ad bonum et ad verum; omne enim id quod ex amore procedit vo- catur bonum, et quod ex sapientia procedit vocatur verum. Sed de his infra plura. 32. Ex eo quod ipsa Divina Essentia sit Amor et Sapientia, est quod universum et omnia in illo, tam viva quam non viva, subsistant ex calore et luce; calor enim correspondet amori, et lux correspondet sapientiae. Quare etiam calor spiritualis est amor, et lux spiritualis est sa- pientia. Sed de his etiam infra plura. 33. Ex Divino Amore et ex Divina Sapientia, quae faciunt ipsam Essentiam quae est Deus, oriuntur omnes af- fectiones et cogitationes apud hominem ; affectiones ex Divino Amore, et cogitationes ex Divina Sapientia ; et omnia et singula hominis non sunt nisi quam affectio et cogitatio ; illae duae sunt sicut fontes omnium vitae ejus. Omnia jucunda et amoena vitae ejus ex illis sunt, jucunda ex affectione amoris ejus, et amoena ex cogitatione inde. Nunc quia homo creatus est ut sit recipiens, et recipiens est quantum amat Deum, et ex amore in Deum sapit, hoc est, quantum afficitur illis quae a Deo sunt, et quantum cogitat ex affectione illa, sequitur quod Divina Essentia, quae Creatrix, sit Divinus Amor et Divina Sapientia. QUOD DIVINUS AMOR SIT DIVINAE SAPIENTIAE, ET QUOD DIVINA SAPIENTIA SIT DIVINI AMORIS. 34. Quod Divinum Esse et Divinum Existere in Deo Homine distincte unum sint, videatur supra (n. 14-16). Et quia Divinum Esse est Divinus Amor, et Divinum Ex- istere est Divina Sapientia, ideo haec similiter distincte unum sunt. Distincte unum dicuntur, quia amor et sapi- entia duo distincta sunt, sed ita unita ut amor sit sapientiae et sapientia amoris ; amor enim est in sapientia, et sapi- entia existit in amore: et quia Sapientia trahit suum Ex- istere ex amore (ut supra, n. 15, dictum est), inde etiam Divina Sapientia est Esse. Ex quo sequitur, quod Amor et Sapientia simul sumpta sint Divinum Esse, at distincte CONCERNING DIVINE LOVE.—N. 28-34. J3 That in man there is a possibility of loving [and being wise], even when he is not wise as he might be and does not love as he might, has been made known to me from much experience, and will be abundantly shown elsewhere. 31. It is because the very Divine Essence is Love and Wisdom, that all things in the universe have relation to good and truth; for everything that proceeds from love is called good, and everything that proceeds from wisdom is called truth. But of this more hereafter. 3«. It is because the very Divine Essence is Love and Wisdom, that the universe and all things in it, alive and not alive, have unceasing existence from heat and light; for heat corresponds to love, and light corresponds to wisdom. Con- sequently spiritual heat is love and spiritual light is wisdom. But of this, also, more hereafter. 33. From the Divine Love and from the Divine Wisdom, that make the very Essence which is God, all affections and thoughts with man have their rise—affections from Divine Love, and thoughts from Divine Wisdom; and each and all things of man are nothing but affection and thought; these two are like fountains of all things of man's life. All enjoyments and pleasantnesses of his life are from these—enjoyments from the affection of his love, and pleasantnesses from the thought therefrom. Now since man was created to be a recipient, and is a recipient in the degree in which he loves God, and from love to God is wise; in other words, in the degree in which he is affected by those things which are from God, and thinks from that affection, it follows that the Divine Essence, which is the Creator, is Divine Love and Divine Wisdom. Divine Love is of Divine Wisdom, and Divine Wisdom is of Divine Love. 34. In God-Man Divine Esse and Divine Existere are one distinctly (as may be seen above, n. 14-16). And because Divine Esse is Divine Love, and Divine Existere is Divine Wisdom, these are likewise one distinctly. They are said to be one distinctly, because love and wisdom are two distinct things, yet so united that love is of wisdom, and wisdom of love; for in wisdom love is, and in love wisdom exists; and since wisdom derives its Existere from love (as was said above, n. 15), therefore Divine Wisdom also is Esse. From this it follows that love and wisdom taken together are Divine Esse, 14 SAPIENTIA ANGELICA sumpta vocatur Amor Divinum Esse, et Sapientia Divinum Existere. Talis est idea angelica de Divino Amore et de Divina Sapientia. 35. Quoniam talis unio Amoris et Sapientiae, ac Sa- pientiae et Amoris, est in Deo Homine, est Divina Essentia una ; Divina enim Essentia est Divinus Amor quia est Divinae Sapientiae, et Divina Sapientia quia est Divini Amoris : et quoniam talis unio illorum est, ideo etiam Divina Vita est una. Vita est Divina Essentia. Quod Divinus Amor et Divina Sapientia sint unum, est quia unio est reciproca, ac unio reciproca facit unum. At de unione reciproca alibi plura dicentur. 36. Unio amoris et sapientiae est quoque in omni opere Divino; ex illa est perpetuitas, immo aeternitas ejus. Si plus Divini Amoris quam Divinae Sapientiae, aut si plus Divinae Sapientiae quam Divini Amoris, in aliquo opere creato foret, non subsistet, nisi quantum ex aequo insunt; transit quod super est. 37. Divina Providentia in reformandis, regenerandis, et salvandis hominibus, ex aequo participat ex Divino Amore et ex Divina Sapientia. Ex pluri Divini Amoris quam Divinae Sapientiae, aut ex pluri Divinae Sapientiae quam Divini Amoris, homo non reformari, regenerari et salvari potest. Divinus Amor vult omnes salvare, sed non salvare potest nisi per Divinam Sapientiam ; et Divi- nae Sapientiae sunt omnes leges per quas fit salvatio, et Amor non potest illas leges transcendere, quoniam Divinus Amor et Divina Sapientia unum sunt, et in unione agunt. 38. Divinus Amor et Divina Sapientia in Verbo intelli- guntur per "justitiam et judicium,” Divinus Amor per “jus- titiam "et Divina Sapientia per “judicium :" quare in Verbo dicitur“justitia" et“ judicium ”de Deo. Ut apud Davidem, “ Justitia et Judicium fulcrum throni tui” (Ps. lxxxix. (1)15[B.A. 14]); apud eundem, Jehovah “educet sicut lucem justitiam.., et judicium. .sicut meridiem" (Ps. xxxvii. 6) : apud Hoscheam, “Desponsabo [2]Me tibi in aeternum... in justitia et judicio” (ii. 19); apud Jeremiam, "Suscitabo Davidi germen justum, qui regnabit Rex, ...et faciet judi- cium et justitiam in terra" (xxiii. 5); 14 ANGELIC WISDOM but taken distinctly love is called Divine Esse, and wisdom Divine Existere. Such is the angelic idea of Divine Love and of Divine Wisdom. 35. Since there is such a union of love and wisdom and of wisdom and love in God-Man, there is one Divine Essence. For the Divine Essence is Divine Love because it is of Divine Wisdom, and is Divine Wisdom, because it is of Divine Love. And since there is such a union of these, the Divine Life is one. Life is the Divine Essence. Divine Love and Divine Wisdom are a one because the -union is reciprocal, and recipro- cal union causes oneness. Of reciprocal union, however, more will be said elsewhere. 36. There is also a union of love and wisdom in every divine work; from which it has perpetuity, yea, its everlasting duration. If there be more of Divine Love than of Divine Wisdom, or more of Divine Wisdom than of Divine Love, in any created work, it can have continued existence only in the measure in which the two are equally in it; whatever is in excess passes off. 37. The Divine Providence in the reforming, regenerating, and saving of men, partakes equally of Divine Love and of Divine Wisdom. From more of Divine Love than Divine Wis- dom, or from more of Divine Wisdom than Divine Love, man cannot be reformed, regenerated and saved. Divine Love wills to save all, but it can save only by means of Divine Wisdom; to Divine Wisdom belong all the laws through which salvation is effected; and these laws Love cannot transcend, because Divine Love and Divine Wisdom are one, and act in unison. 38. In the Word, Divine Love and Divine Wisdom are meant by "righteousness" and "judgment," Divine Love by "righteousness," and Divine Wisdom by "judgment;" for this reason "righteousness" and "judgment" are applied in the Word to God; as in David, "Righteousness and judgment are the support of Thy throne " (Ps. lxxxix. 14); "Jehovah shall bring forth righteousness as the light, and judgment as the noonday " (Ps. xxxvii. 6); in Hosea, "I will betroth thee unto Me forever in righteousness, and in judg- ment" (ii. 19); in Jeremiah, "I will raise unto David a righteous branch, who shall reign as king,.... and shall execute judgment and righteousuess in the earth" (xxiii. 5); DE DIVINO AMORE, PARS 1.-N. 40. apud Esaiam, Sedebit "super throno Davidis, et super regno ejus, ad stabiliendum illud...in judicio et in justitia” (ix. 6 (B.A. 7)) : apud eundem, “Exaltetur Jehovah,... quia implevit " terram “judicio et justitia" (xxxiii. 5): apud Davidem, “Cum didicero judicia justitiae tuae :....septies in die laudo Te super judiciis justitiae tuae” (Ps. cxix. 7, (1)164); Simile per “vitam"et “lucem"intelligitur apud Johannem, “In Ipso Vita erat, et Vita erat Lux hominum” (i. 4): per “vitam” ibi intelligitur Divinus Amor Domini, et per "lucem" Divina Sapientia Ipsius. Simile etiam per “vi- tam” et “spiritum” apud Johannem, Jesus dixit, “Verba quae ego loquor vobis spiritus et vita sunt " (vi. 63). 39. In homine apparent amor et sapientia ut duo separata, sed usque in se distincte unum sunt, quoniam apud hominem talis est sapientia qualis est amor, et talis amor qualis est sapientia. Sapientia quae non unum facit cum suo amore, apparet sicut sit sapientia, et tamen non est; ac amor qui non unum facit cum sua sapientia, appa- ret sicut sit sapientiae amor, tametsi non est; unum enim trahet suam essentiam et suam vitam ex altero reciproce. Quod sapientia et amor apud hominem appareant ut duo separata, est quia facultas intelligendi apud illum est elevabilis in lucem caeli, sed non facultas amandi, nisi quantum homo facit sicut intelligit. Quare id apparentis sapientiae, quod non unum facit cum amore sapientiae, relabitur in amorem qui unum facit, qui potest esse amor non sapientiae, immo amor insaniae : homo enim potest ex sapientia scire quod illum oporteat facere hoc et illud, sed usque non facit, quia non amat illud ; at quantum ex amore facit quod sapientiae est, tantum est imago Dei. QUOD DIVINUS AMOR ET DIVINA SAPIENTIA SIT SUB- STANTIA ET QUOD SIT FORMA. 40. Idea vulgarium hominum de amore et de sapien- tia, est sicut de volatili et fluente in subtili aere seu CONCERNING DIVINE LOVE.—N. 35-4O. 15 in Isaiah, "He shall sit upon the throne of David, and upon his kingdom, to estab- lish it in judgment and in righteousness" (ix. 7); "Jehovah shall be exalted,because He hath filled the earth with judgment and righteousness" (xxxiii. 5); ia David, "When I shall have learned the judgments of thy righteousness. .... Seven times a day do I praise Thee, because of the judgments of thy righteousness" (Ps. cxix. 7, 164). The same is meant by "life" and "light" m John, "In Him was life, and the life was the light of men" (i. 4). By "life" in this passage is meant the Lord's Divine Love, and by "light" His Divine Wisdom. The same also is meant by "life" and "spirit" m John, "Jesus said, The words which I speak unto you, they are spirit, and they are life" (vi. 63). 39. In man love and wisdom appear as two separate things, yet in themselves they are one distinctly, because with man wisdom is such as the love is, and love is such as the wisdom is. The wisdom which does not make one with its love appears to be wisdom, but it is not; and the love which does not make one with its wisdom appears to be the love of wisdom, but it is not; for the one must derive its essence and its life reciprocally from the other. With man love and wisdom appear as two separate things, because with him the capacity for understanding may be elevated into the light of heaven, but not the capacity for loving, except in the measure in which he acb according to his understanding. Any apparent wis- dom, therefore, which does not make one with the love of wisdom, sinks back into the love which does make one with it; and this may be a love of unwisdom, yea, of insanity. Thus a man may know from wisdom that he ought to do this or that, and yet he does not do it, because he does not love it. But so far as a man does from love what wisdom teaches, he is so far an image of God. Divine Love and Divine Wisdom are substance and ARE FORM. 40* The idea of men in general about love and about wis- dom is like something hovering and floating in thin air or ether; 16 SAPIENTIA ANGELICA aethere ; aut sicut de exhalato ab aliquo tali; et vix ali- quis cogitat quod sint realiter et actualiter substantia et forma. Illi qui vident, quod substantia et forma, usque percipiunt amorem et sapientiam extra subjectum ut pro- fuentia ex illo ; et quod extra subjectum ut profluens ab illo percipiunt, tametsi ut volatile et fluens, etiam vocant substantiam et formam; non scientes quod amor et sapi- entia sint ipsum subjectum, et quod id quod extra illud percipitur ut volatile et fluens, sit modo apparentia status subjecti in se. Causae, quod hoc non hactenus visum sit, sunt "plures. Inter illas est, quod apparentiae sint pri- mae ex quibus mens humana format suum intellectum, et quod discutere illas nequeat nisi ex indagatione causae ; et si causa alte latet, illam indagare nequit, nisi intellec- tum teneat diu in luce spirituali, in qua illum diu tenere nequit propter lucem naturalem quae continue retrahit. Veritas usque est, quod amor et sapientia sint realis et actualis substantia et forma, quae faciunt ipsum subjec- tum. 41. Sed hoc quia contra apparentiam est, videri pot- est sicut non merens fidem, nisi demonstretur; et hoc demonstrari non potest nisi quam per talia quae homo percipere potest ex sensu sui corporis ; quare per illa de- monstrabitur. Sunt homini quinque sensus externi, qui vocantur tactus, gustus, olfactus, auditus et visus. Sub- jectum tactus est cutis, qua homo circumcinctus est; ipsa substantia et forma cutis faciunt ut sentiat applicata : sensus tactus non est in illis quae applicantur, sed est in substantia et forma cutis, quae sunt subjectum; sensus ille est modo affectio ejus ab applicatis. Simile est cum gustu : hic sensus est modo affectio substantiae et formae, quae sunt linguae ; lingua est subjectum. Simile est cum olfactu: quod odor afficiat nares et quod sit in naribus, et quod sit affectio illarum ab odoriferis tangentibus, no- tum est. Simile est cum auditu: apparet sicut auditus sit in loco ubi sonus inchoat, sed auditus est in aure, et est affectio substantiae et formae ejus; quod auditus sit in distantia ab aure, est apparentia. Simile est cum visu : apparet dum homo videt objecta ad distantiam sicut visus ibi sit, sed usque est in oculo qui est subjectum, et simi- liter est affectio ejus : distans est solum ex judicio con- l6 ANGELIC WISDOM or like what exhales from something of this kind. Scarcely any one believes that they are really and actually substance and form. Even those who recognise that they are substance and form still think of the love and the wisdom outside the sub- ject and as issuing from it. For they call substance and form that which they think of outside the subject and as issuing from it, even though it be something hovering and floating; not knowing that love and wisdom are the subject itself, and that what is perceived outside of it and as hovering and floating is nothing but an appearance of the state of the subject in itself. There are several reasons why this has not hitherto been seen, one of which is, that appearances are the first things out of which the human mind forms its understanding, and these appearances the mind can shake off* only by the explo- ration of causes; and if the cause lies deeply hidden, the ¡mind can explore it only by keeping the understanding for a long time in spiritual light; and this it cannot do by reason of the natural light which continually withdraws it. The truth is, however, that love and wisdom are the real and actual substance and form which constitute the subject itself. 41. But as this is contrary to appearance, it may seem not to merit belief unless it be proved; and since it can be proved only by such things as man can apprehend by his bodily senses, by these it shall be shown. Man has five external senses, called touch, taste, smell, hearing and sight. The subject of touch is the skin by which man is enveloped, the very substance and form of the skin causing it to feel whatever is applied to it. The sense of touch is not in the things applied, but in the substance and form of the skin, which are the sub- ject; the sense itself is nothing but an affecting of the subject by the things applied. It is the same with taste; this sense is only an affecting of the substance and form of the tongue; the tongue is the subject. It is the same with smell; it is well known that odor affects the nostrils, and that it is in the nostrils, and that the nostrils are affected by the odoriferous particles touching them. It is the same with hearing, which seems to be in the place where the sound originates; but the hearing is in the ear, and is an affecting of its substance and form; that the hearing is at a distance from the ear is an appearance. It is the same with sight. When a man sees objects at a distance, the seeing appears to be there; yet the seeing is in the eye which is the subject, and is likewise an affecting of the subject. Distance is solely from the judgment DE DIVINO AMORE, PARS 1.-N. 43. cludente de spatio ex intermediis, vel ex diminutione et inde obscuratione objecti, cujus imago sistitur intus in oculo secundum angulum incidentiae. Inde patet, quod visus non exeat ab oculo ad objectum, sed quod imago objecti intret oculum, et afficiat substantiam et formam ejus: simile enim est cum visu quemadmodum est cum auditu; auditus nec exit ab aure ad captandum sonum, sed sonus intrat aurem, et afficit. Ex his constare pot- est, quod affectio substantiae et formae, quae facit sen- sum, non sit separatum quid a subjecto, sed solum faciat mutationem in illo, subjecto remanente subjecto tunc ut prius, et postea. Inde sequitur quod visus, auditus, olfac- tus, gustus et tactus, non sit aliquod volatile effluens ex illorum organis, sed quod sint organa in sua substantia et forma spectata, quae dum afficiuntur fit sensus. 42. Simile est cum amore et sapientia, cum sola diffe- rentia, quod substantiae et formae, quae sunt amor et sapi- entia, non exstent coram oculis, sicut organa sensuum ex- ternorum : sed usque nemo negare potest, quin substantiae et formae sint illa sapientiae et amoris quae vocantur cogitationes, perceptiones et affectiones, et quod non sint entia volatilia et fluentia ex nihilo, aut abstracta a reali et actuali substantia et forma, quae subjecta. Sunt enim in cerebro innumerabiles substantiae et formae, in quibus omnis interior sensus, qui se refert ad intellectum et voluntatem, residet. Quod omnes affectiones, perceptio- nes et cogitationes ibi non sint halitus ex illis, sed quod sint actualiter et realiter subjecta, quae nihil a se emittunt, sed modo mutationes subeunt secundum alluentia quae afficiunt, ex supradictis de sensibus externis constare pot- est. De alluentibus quae afficiunt, dicentur plura infra. 43. Ex his primum potest videri, quod Divinus Amor et Divina Sapientia in se sint substantia et forma, sunt enim ipsum Esse et Existere ; et nisi forent tale Esse et Existere sicut sunt substantia et forma, forent modo ens rationis, quod in se non est aliquid. CONCERNING DIVINE LOVE.—N. 41-43. 17 concluding about space from things intermediate, or from the diminution and consequent indistinctness of the object, an image of which is produced interiorly in the eye according to the angle of incidence. From all this it is evident that sight does not go out from the eye to the object, but that the image of the object enters the eye and affecb its substance and form. Thus it is just the same with sight as with hearing; hearing does not go out from the ear to catch the sound, but the sound enters the ear and affects it. From all this it can be seen that the affecting of the substance and form which causes sense is not a something separate from the subjecl, but only causes a change in it, the subject remaining the subject then as before and afterwards. From this it follows that seeing, hearing, smell, taste, and touch, are not a something volatile flowing from their organs, but are the organs themselves, considered in their substance and form, and that when the organs are affected sense is produced. 42* The same is the case with love and wisdom, with this difference only, that the substances and forms which are love and wisdom are not obvious to the eyes as the organs of the external senses are. Nevertheless, no one can deny that those things of wisdom and love, which are called thoughts, perceptions and affections, are substances and forms, and not entities flying and flowing out of nothing, or abstracted from real and actual substance and form, which are subjects. For in the brain are substances and forms innumerable, in which every interior sense which pertains to the understanding and will has its seat. The affections, perceptions and thoughts there are not exhalations from these substances, but are all actually and really subjects emitting nothing from themselves, but merely undergoing changes according to whatever flows against and affects them. This may be seen from what has been said above about the external senses. Of what thus flows against and affects more will be said below. 43. From all this it may now first be seen that Divine Love and Divine Wisdom in themselves are substance and form; for they are very Esse and Existere; and unless they were such Esse and Existere as they are substance and form, they would be a mere thing of reasoning, which in itself is nothing. SAPIENTIA ANGELICA QUOD DIVINUS AMOR ET DIVINA SAPIENTIA SINT SUB- STANTIA ET FORMA IN SE, ITA IPSUM ET UNI- CUM. 44. Quod Divinus Amor et Divina Sapientia sit sub- stantia et forma, mox supra confirmatum est; et quod Divinum Esse et Existere sit Esse et Existere in se, etiam supra dictum est. Non dici potest quod sit Esse et Ex- istere a se, quia hoc involvit initium, et quoque a quodam in illo quod sit Esse et Existere in se ; at ipsum Esse et Existere in se est ab aeterno. Ipsum Esse et Existere in se est etiam increatum, et omne creatum non potest esse nisi ab Increato; et quod creatum est, etiam est finitum, et finitum nec existere potest nisi ex Infinito. 45. Qui aliqua cogitatione potest assequi et compre- hendere Esse et Existere in se, ille omnino assequetur et comprehendet quod illud sit Ipsum et Unicum; Ipsum dicitur quod solum est; et Unicum a quo omne aliud. Nunc quia Ipsum et Unicum est substantia et forma, sequi- tur quod illud sit ipsa et unica substantia et forma; et quia ipsa illa substantia et forma est Divinus Amor et Divina Sapientia, sequitur quod sit ipse et unicus Amor, ac ipsa et unica Sapientia ; consequenter quod sit ipsa et unica Essentia, tum ipsa et unica Vita, nam Amor et Sapientia est Vita. 46. Ex his constare potest, quam sensualiter, hoc est, ex corporis sensibus, et ex eorum tenebris in spiritu- alibus, cogitant illi, qui dicunt naturam a se esse. Cogi- tant ex oculo, et non possunt ex intellectu. Cogitatio ex oculo occludit intellectum, at cogitatio ex intellectu ape- rit oculum. Illi non aliquid cogitare possunt de Esse et Existere in se, quodque hoc sit Aeternum, Increatum et Infinitum; nec possunt aliquid cogitare de Vita nisi sicut de volatili abeunte in nihilum ; nec aliter de Amore et Sapientia, et prorsus non quod ab illis sint omnia natu- rae. Quod ab illis sint omnia naturae, nec videri potest, nisi natura spectetur ex usibus in sua serie et in suo ordine, et non si ex aliquibus ejus formis, quae sunt solius oculi objecta. Usus enim non sunt nisi quam ex vita, ac eorum series et ordo ex sapientia 'et amore; at formae ï8 ANGELIC WISDOM Divine Love and Divine Wisdom are substance and form in itself, thus the very and the only. 44. That Divine Love and Divine Wisdom are substance and form has been proved just above; and that Divine Esse and Existere are Esse and Existere in itself, has also been said above. It cannot be said to be Esse and Existere from itself, because this involves a beginning, and a beginning from something within it which would be Esse and Existere in itself. But very Esse and Existere in itself is from eternity. Very Esse and Existere in itself is also uncreated, and everything created must needs be from an Uncreate. What is created is also finite, and the finite can exist only from the Infinite. 45* He who by exercise of thought is able to grasp the idea of, and to comprehend, Esse and Existere in itself, can cer- tainly perceive and comprehend that it is the Very and the Only. That is called the Very which alone IS; and that is called the Only from which every thing else proceeds. Now because the Very and the Only is substance and form, it follows that it is the very and only substance and form. Because this very sub- stance and form is Divine Love and Divine Wisdom, it follows that it is the very and only Love, and the very and only Wis- dom; consequently, that it is the very and only Essence, as well as the very and only Life; for Life is Love and Wisdom. 46* From all this it can be seen how sensually (that is, how much from the bodily senses and their blindness in spiritual matters) do those think who maintain that Nature is from herself. They think from the eye, and are not able to think from the understanding. Thought from the eye closes the understanding, but thought from the understanding opens the eye. Such persons cannot think at all of Esse and Existere in itself, and that it is Eternal, Uncreate, and Infinite; neither can they think at all of life, except as a something fleeting and vanishing into nothingness; nor can they think otherwise of Love and Wisdom, nor at all that from these are all things of nature. Neither can it be seen that from these are all things of nature, unless nature is regarded, not from some of its forms, which are merely objecb of sight, but from Uses in their succession and order. For uses are from life alone, and their succession and order are from wisdom and love alone; while forms are only containants of uses. Consequently, if forms alone are regarded, nothing of life, still less anything of love and wisdom, thus nothing of God, can be seen in nature. DE DIVINO AMORE, PARS I.-N. 49. 19 sunt usuum continentia : quare si spectantur solum for- mae, non potest in natura videri aliquid vitae, minus ali- quid amoris et sapientiae, ita non aliquid Dei. QUOD DIVINUS AMOR ET DIVINA SAPIENTIA NON POSSIT ALITER QUAM ESSE ET EXISTERE IN ALIIS A SE CREATIS. 47. Ipsum amoris non est amare se, sed est amare alios, ac illis per amorem conjungi. Ipsum amoris etiam est ab aliis amari, sic enim conjungitur. Essentia omnis amo- ris in conjunctione consistit; immo vita ejus quae vocatur jucunditas, amoenitas, delicium, dulcedo, beatitudo, fausti- tas et felicitas. Amor in eo consistit, ut suum sit alterius, ac ut sentiat ejus jucundum ut jucundum in se, hoc est amare; at sentire suum jucundum in altero, et non ejus in se, non est amare, hoc enim est amare se, illud autem amare proximum. Illa duo amoris genera sunt e diame- tro rsibi opposita: utrumque quidem conjungit; et non apparet, quod amare suum, hoc est, se in altero, disjungat; cum tamen ita disjungit, ut quantum quis alterum sic ama- verit, tantum postea illum odio habeat: solvitur enim conjunctio illa a se successive, et tunc amor fit odium in simili gradu. 48. Quis non id potest videre, qui potest intueri amo- ris essentiam? Quid enim est amare se solum, et non ali- quem extra se, a quo redametur ? Hoc potius est dissolutio quam conjunctio. Conjunctio amoris est a reciproco, et reciprocum non datur in se solo: si putatur dari, est a re- ciproco imaginativo in aliis. Ex his patet, quod Divinus Amor non possit aliter quam esse et existere in aliis, quos amet, et a quibus ametur; cum enim tale est in omni amore, maxime erit, hoc est, infinite, in ipso Amore. 49. Quod Deum attinet : amare et reciproce amari non potest dari in aliis, in quibus est aliquid infiniti, seu ali- quid essentiae et vitae amoris in se, seu aliquid Divini ; si enim aliquid infiniti, seu essentiae et vitae amoris in se, hoc est, aliquid Divini, esset in illis, tunc non amaretur ab aliis, sed amaret se; infinitum enim seu Divinum est uni- concerning divine love.—n. 45-49. 19 Divine Love and Divine Wisdom must necessarily be and have existence in others created by it- SELF. 47. It is the essential of love not to love self, but to love others, and to be conjoined with others by love. It is the essential of love, moreover, to be loved by others, for thus conjunction is effected. The essence of all love consists in conjunction; this, in fact, is its life, which is called enjoyment, pleasantness, delight, sweetness, bliss, happiness, and felicity. Love consists in this, that its own should be another's; to feel the joy of another as joy in oneself, that is loving. But to feel one's own joy in another and not the other's joy in onesell is not loving; for this is loving self, while the former is loving the neighbor. These two kinds of love are diametrically op- posed to each other. Either, it is true, conjoins; and to love one's own, that is, oneself, in another does not seem to divide; but it does so effectually divide that so far as any one has loved another in this manner, so far he afterwards hates him. For such conjunction is by its own action gradually loosened, and then, in like measure, love is turned to hate. 48. Who that is capable of discerning the essential char- acter of love cannot see this? For what is it to love self alone, instead of loving some one outside of self by whom one may be loved in return? Is not this separation rather than conjunction? Conjunction of love is by reciprocation; and there can be no reciprocation in self alone. If there is thought to be, it is from an imagined reciprocation in others. From this it is clear that Divine Love must necessarily be and exist in others whom it may love, and by whom it may be loved. For as there is such a need in all love, it must be to the fullest extent, that is, infinitely, in Love Itself. 49* With respect to God; it is impossible for Him to love others and to be loved reciprocally by others in whom there is anything of infinity, that is, anything of the essence and life of love in itself, or anything of the divine. For if there were beings having in them anything of infinity, that is, of the essence and life of love in itself, that is, of the divine, it would not be God loved by others, but God loving Himself; since the Infinite, that is, the Divine, is one only, and if this were in others, it would be the Very in them, and would be the Very love of self, of which not the least trace cai> 20 SAPIENTIA ANGELICA cum; si hoc in aliis foret, foret Ipsum, ac foret ipse amor sui, cujus ne hilum dari potest in Deo; hoc enim prorsus oppositum est Essentiae Divinae. Quare dabitur in aliis, in quibus nihil Divini in se, est. Quod id detur in creatis a Divino, infra videbitur. Sed ut detur, erit Infinita Sa- pientia, quae unum faciet cum Infinito Amore; hoc est, erit Divinus Amor Divinae Sapientiae et Divina Sapientia Divini Amoris (de quo supra, n. 34-39). 50. Ex perceptione et cogitatione hujus arcani pendet perceptio et cognitio omnium existentiae seu creationis, tum omnium subsistentiae seu conservationis a Deo; hoc est, omnium operum Dei in universo creato; de quibus in sequentibus agendum est. 51. Sed quaeso, ne confundas ideas tuas cum tempore et cum spatio; quantum enim temporis et spatii est in ideis cum sequentia legis, tantum non intelligis illa : nam Divinum non est in tempore et spatio ; quod clare videbi- tur in continuatione hujus operis, in specie de Aeternitate, Infinitate, et de Omnipraesentia. QUOD OMNIA IN UNIVERSO A DIVINO AMORE ET DIVINA SAPIENTIA DEI HOMINIS CREATA SINT. 52. Universum in maximis et minimis, ac in primis et ultimis, ita plenum est Divino Amore et Divina Sapientia, ut dici queat quod sit Divinus Amor et Divina Sapientia in imagine. Quod ita sit, manifeste constat ex corre- spondentia omnium universi cum omnibus hominis. Om- nia et singula quae in universo creato existunt, talem correspondentiam cum omnibus et singulis hominis habent, ut dici possit, quod homo etiam sit aliquod universum. Correspondentia ejus affectionum et inde cogitationum est cum omnibus regni animalis; ejus voluntatis et inde in- tellectus cum omnibus regni vegetabilis; ac ejus vitae ultimae cum omnibus regni mineralis. Quod talis corre- spondentia sit, non apparet alicui in mundo naturali ; sed cuivis, qui attendit, in mundo spirituali. In hoc mundo sunt omnia quae in mundo naturali in tribus ejus regnis exis- tunt, et sunt correspondentiae affectionum et cogitationum, 20 ANGELIC WISDOM possibly be in God; for this is wholly opposed to the Divine Essence. Consequently, for this relation to be possible there must needs be others in whom there is nothing of the Divine in itself. That it is possible in beings created from the Divine will be seen below. But that it may be possible, there must be Infinite Wisdom making one with Infinite Love; that is, there must be the Divine Love of Divine Wisdom, and the Divine Wisdom of Divine Love (concerning which see above, n. 34-39)- 50. Upon a perception and knowledge of this mystery depend a perception and knowledge of all things of existence, that is, creation, also of all things of continued existence, that is, preservation by God; in other words, of all the works of God in the created universe; of which the following pages treat. 51. But do not, I entreat you, confuse your ideas with time and with space, for so far as time and space enter into your ideas when you read what follows, you will not understand it; for the Divine is not in time and space. This will be seen clearly in the progress of this work, and in particular from what is said of eternity, infinity, and omnipresence. All things in the universe are creations from the Di- vine Love and the Divine Wisdom of God-Man. 52. So full of Divine Love and Divine Wisdom is the universe in greatest and least, and in first and last things, that it may be said to be Divine Love and Divine Wisdom in an image. That this is so is clearly evident from the correspond- ence of all things of the universe with all things of man. There is such correspondence of each and every thing that has existence in the created universe with each and every thing of man, that man may be said to be a universe. There is a correspondence of his affections, and thence of his thoughts, with all things of the animal kingdom; of his will, and thence of his understanding, with all things of the vegetable kingdom; and of his outmost life with all things of the mineral kingdom. That there is such a correspondence is not apparent to any one in the natural world, but it is apparent to every one who gives heed to it in the spiritual world. In that world there are all things which have existence in the natural world in its three kingdoms, and they are correspondences of affec- DE DIVINO AMORE, PARS I.—N. 55. 21 affectionum ex voluntate et cogitationum ex intellectu, tum ultimorum vitae, illorum qui ibi: atque haec et illa appa- rent circum illos in tali aspectu, in quali est universum creatum, cum differentia quod in minore effigie. Ex his manifeste patet angelis, quod universum creatum sit imago repraesentativa Dei Hominis, et quod Ipsius Amor et Sapi- entia sint quae in universo sistuntur in imagine. Non quod universum creatum sit Deus Homo, sed quod sit ab Ipso; nam nihil quicquam in universo creato est substantia et forma in se, nec vita in se, nec amor et sapientia in se, immo nec homo est homo in se, sed omne est a Deo, qui est Homo, Sapientia et Amor, ac Forma et Substantia in se. Quod in se est, hoc increatum et infinitum est; quod au- tem ab Ipso est, hoc, quia nihil tenet apud se quod in se est, creatum et finitum est, et hoc repraesentat imaginem Ipsius, a quo est et existit. 53. De creatis et finitis potest dici Esse et Existere, tum substantia et forma, ut et vita, immo amor et sapientia, sed omnia illa sunt creata et finita. Causa, quod dici queant, non est quod aliquid Divinum illis sit, sed quod in Divino sint et quod Divinum in illis sit : omne enim quod creatum est, in se est inanimatum et mortuum, sed animatur et vivificatur per id, quod Divinum sit in illis, et illa in Divino. 54. Divinum non aliter est in uno subjecto quam in alio, sed unum subjectum creatum est aliud quam alte- rum, non enim dantur duo idem, et inde est aliud con- tinens; ex quo Divinum in sua imagine apparet vari- um. De praesentia Ipsius in oppositis, dicetur in sequen- tibus. QUOD OMNIA IN UNIVERSO CREATO SINT DIVINI AMO- RIS ET DIVINAE SAPIENTIAE DEI HOMINIS RECIPIENTA. 55. Notum est, quod omnia et singula universi a Deo creata sint; inde universum cum omnibus et singulis ejus in Verbo vocatur “opus manuum Jehovae.” Dicitur quod CONCERNING DIVINE LOVE.—N. 50-55. 21 tions and thoughts, that is, of affections from the will and of thoughts from the understanding, also of the outmost things of the life, of those in that world, around whom all these things are visible, presenting an appearance like that of the created universe, with the difference that it is in lesser form. From this it is very evident to angels, that the created universe is an image representative of God-Man, and that it is His Love and Wisdom which are presented, in an image, in the universe. Not that the created universe is God-Man, but that it is from Him; for nothing whatever in the created universe is substance and form in itself, or life in itself, or love and wisdom in itself, yea, neither is man a man in himself, but all is from God, who is Man, Wisdom and Love, also Form and Substance, in itself. That which has Being-in-itself is uncreate and infinite; but whatever is from Very Being, since it contains in it nothing of Being-in-itself, is created and finite, and this exhibits an image of Him from whom it has being and existence. 53. Of things created and finite esse and existere can be predicated, likewise substance and form, also life, and even love and wisdom; but these are all created and finite. This can be said of things created and finite, not because they possess any- thing Divine, but because they are in the Divine, and the Divine is in them. For everything created is, in itself, inani- mate and dead, but all things are animated and made alive by this, that the Divine is in them, and that they are in the Divine. 54. The Divine is not in one subject differently from what it is in another, but one created subject differs from another; for no two things can be precisely alike, consequently each thing is a different containant. On this account, the Divine as imaged forth presents a variety of appearances. Its presence in opposites will be discussed hereafter. All things in the created universe are recipients of the Divine Love and the Divine Wisdom of God- Man. 55. It is well known that each and all things of the uni- verse are created by God; hence the universe, with each and every thing pertaining to it, is called in the Word the work of the hands of Jehovah. There are those who maintain that the world, in its aggregate, was created out of nothing, and of that 22 SAPIENTIA ANGELICA mundus in suo complexu creatus sit ex nihilo, et de nihilo fovetur idea plane nihili; cum tamen ex plane nihilo ni- hil fit, nec aliquid fieri potest. Hoc constans veritas est. Quare universum, quod est imago Dei, et inde plenum Deo, non potuit nisi quam in Deo a Deo creari ; Deus enim est ipsum Esse, et ab Esse erit quod est : a nihilo quod non est, creare quod est, est prorsus contradicto- rium. Sed usque creatum in Deo a Deo, non est conti- nuum ab Ipso; nam Deus est Esse in Se, et in creatis non est aliquid Esse in se; si in creatis foret aliquid Esse in se, foret id continuum a Deo, et continuum a Deo est Deus. Angelica idea de hoc talis est, quod creatum in Deo a Deo, sit sicut id in homine, quod traxerat ex vita ejus, sed a quo extracta est vita; quod tale est, ut con- veniat vitae ejus, sed usque non est vita ejus. Hoc an- geli confirmant ex multis, quae in caelo illorum existunt, ubi dicunt se esse in Deo, et Deum in illis, et tamen ni- hil Dei, quod Deus est, in suo Esse habere. Plura, ex quibus id confirmant, in sequentibus Wafferentur; hic modo id sit pro scientia. 56. Omne creatum, ex ea origine, est tale in sua natura ut sit recipiens Dei, non per continum sed per contiguum ; per hoc et non per illud est conjunctivum ; est enim conveniens quia in Deo a Deo creatum est; et quia ita creatum est, est analogon, et per conjunctionem illam est sicut imago Dei in speculo. 57. Ex eo est, quod angeli non sint angeli a se, sed quod sint angeli ex conjunctione illa cum Deo Homine; et illa conjunctio est secundum receptionem Divini Boni et Divini Veri, quae sunt Deus, et apparent procedere ab Ipso, tametsi in Ipso sunt: ac receptio est secundum applicationem legum ordinis, quae sunt Divinae veritates, ad se, ex libero cogitandi et volendi secundum rationem, quae illis sunt a Domino sicut eorum. Per id est illis receptio Divini Boni et Divini Veri sicut ab illis, et per id est reciprocum amoris ; nam, ut supra dictum est, amor non datur nisi sit reciprocus. Simile est cum homi- nibus in terris. Ex dictis primum videri potest, quod om- nia universi creati sint Divini Amoris et Divinae Sapien- tiae Dei Hominis recipientia. 22 ANGELIC WISDOM nothing an idea of absolute nothingness is entertained. From absolute nothingness, however, nothing is or can be made. This is an established truth. The universe, therefore, which is God's image, and consequently full of God, could be created only in God from God; for God is Esse itself, and from Esse must be whatever is. To create what is, from nothing which is not, is a direct contradiction. But still, that which is created in God from God is not continuous from Him; for God is Esse in itself, and in created things there is not any Esse in itself. If there were in created things any Esse in itself, this would be continuous from God, and that which is continuous from God is God. The angelic idea of this is, that what is created in God from God, is like that in man derived out of his life, but from which the life is withdrawn, which is of such a nature as to be in accord with his life, and yet it is not his life. The angels confirm this by many things which have existence in their heaven, where they say they are in God, and God is in them, and still that they have, in their esse, nothing of God which is God. Many things whereby they prove this will be presented hereafter; let this serve for present information. 56. Every created thing, by virtue of this origin, is such in its nature that it may be a recipient of God, not by continuity, but by contiguity. By the latter and not the former comes its capacity for conjunction. For having been created in God from God, it is accordant, and is an analogue, and through such conjunction it becomes like an image of God in a mirror. 57. From this it is that angels are angels, not from them- selves, but by virtue of this conjunction with God-Man; and this conjunction is according to their reception of Divine Good and Divine Truth, which are God, and which seem to proceed from Him, though really they are in Him. This reception is according to their application to themselves of the laws of order, which are Divine truths, in the exercise of that freedom of thinking and willing according to reason, which they possess from the Lord as if it were their own. By this they have a reception, as if from themselves, of Divine Good and of Divine Truth, and by this there is a reciprocation of love; for, as was said above, love is impossible unless it be reciprocal. The same is true of men on the earth. From what has been said it can now first be seen that all things of the created universe are recipients of the Divine Love and the Divine Wisdom of God-Man. DE DIVINO AMORE, PARS I.-N. 60. 23 58. Quod reliqua universi, quae non sunt sicut angeli et sicut homines, etiam sint recipientia Divini Amoris et Divinae Sapientiae Dei Hominis, sicut quae infra homines sunt in regno animali, et quae infra haec in regno vegeta- bili, et quae infra haec in regno minerali, non potest adhuc ad intellectum exponi ; prius enim plura de gradibus vitae, et de gradibus recipientium vitae, dicenda sunt. Con- junctio cum illis est secundum usus illorum ; omnes enim usus boni non trahunt aliunde suam originem, quam per similem conjunctionem cum Deo, sed dissimilem secundum gradus; quae conjunctio successive in descensu fit talis, ut nihil liberi quia nihil rationis, et inde nihil apparentiae vi- tae insit, at usque sunt recipientia. Quia sunt recipientia, etiam sunt reagentia ; nam per id quod sint reagentia, sunt continentia. De conjunctione cum usibus non bonis, dicetur postquam origo mali ostensa est. 59. Ex his constare potest, quod Divinum sit in omnibus et singulis universi creati, et inde quod univer- sum creatum sit opus manuum Jehovae, ut dicitur in Verbo ; hoc est, opus Divini Amoris et Divinae Sapientiae, nam haec intelliguntur per “manus Jehovae.” Et tametsi Divinum est in omnibus et singulis universi creati, usque est nihil Divini in se in illorum Esse; universum enim creatum non est Deus, sed a Deo ; et quia est a Deo, est in illo imago Ipsius, sicut imago hominis in speculo, in quo quidem homo apparet, sed usque in illa nihil hominis est. 60. Audivi plures in mundo spirituali loquentes cir- cum me, dicentes, quod quidem agnoscere velint, quod in omnibus et singulis universi sit Divinum, quia in illis vi- dent mirabilia Dei, et quo interius spectantur, eo mirabi- liora ; sed usque cum audiverunt, quod in omnibus et singulis universi creati Divinum insit actualiter, indignati sunt; indicium quod id quidem dicant, sed non credant. Quare illis dictum est, annon hoc possint videre solum ex mirabili facultate, quae inest cuivis semini in tali ordine producendi vegetabile suum usque ad nova semina ; et quod in unoquovis semine sit idea infiniti ac aeterni, nisus enim in illis est se multiplicandi et fructificandi in infinitum et in aeternum. Tum ex quolibet animali etiam minimo, 24 SAPIENTIA ANGELICA quod in illo sint organa sensuum, sint cerebra, corda, pul- mones, et reliqua, cum arteriis, venis, fibris, musculis, et ex illis actus; praeter stupenda in illorum indole, de qua integri libri scripti exstant. Omnia illa mirabilia sunt ex Deo; formae autem quibus induta sunt, ex materiis ter- rae sunt; ex illis sunt vegetabilia, et in suo ordine homi- nes : quare de homine dicitur, Quod creatus sit ex humo, et quod sit pulvis terrae, et quod anima vi. tarum sit inspirata (Genes. ii. 7); ex quo patet quod Divinum non homini sit, sed illi ad- junctum. QUOD OMNIA QUAE CREATA SUNT IN QUADAM IMAGINE REFERANT HOMINEM. 61. Hoc constare potest ex omnibus et singulis regni animalis; exque omnibus et singulis regni vegetabilis; et ex omnibus et singulis regni mineralis. Relatio ad hominem in omnibus et singulis regni ani- malis, patet ex his : quod animalibus omnis generis sint membra per quae se movent, organa per quae sentiunt, et viscera per quae actuant illa, quae illis communia sunt cum homine: sunt quoque illis appetitus et affec- tiones, similes naturalibus apud hominem: et sunt sci- entiae connatae affectionibus illorum correspondentes, in quarum aliquibus apparet sicut spirituale, quod apud bestias terrae, volucres caeli, apud apes, bombyces, for- micas, etc., plus et minus exstat coram oculis. Inde est, quod mere naturales homines faciant animantia il- lius regni sui similia, praeter loquelam. Relatio ad hominem ex omnibus et singulis regni vegetabilis, patet ex his : quod ex semine existant, et ex illo successive in aetates suas progrediantur; quod illis aliqua connubii similia sint, et post illa prolifica- tio ; quod anima vegetativa illorum sit usus, cujus for- mae sunt, praeter plura alia, quae sunt relationes ad hominem; quae etiam a quibusdam descriptae sunt. Relatio ad hominem ab omnibus et singulis regni min- eralis, apparet solum in conatu producendi formas quae 24 ANGELIC WISDOM eternally? Is not this evident also in every living creature, even the smallest? from its having the organs of the senses, also brains, a heart, lungs, and other parts; with arteries, veins, fibres, muscles, and the activities proceeding therefrom; besides the surpassing marvels of animal nature, about which whole volumes have been written. All these wonderful things are from God; but the forms with which they are clothed are from earthy matters, out of which come plants, and in their order, men. Therefore it it is said of man, That he was created out of the ground, and that he is the dust of the earth, and that the soul of lives was breathed into him (Genesis Ü. 7). From which it is plain that the Divine is not man's own, but is adjoined to him. All created things have relation in an image to MAN. 61. This can be seen from each and all things of the animal kingdom, from each and all things of the vegetable kingdom, and from each and all things of the mineral kingdom. A relation to man in each and all things of the animal king- dom is evident from the following. Animals of every kind have limbs by which they move, organs by which they feel, and viscera by which these are exercised; these they have in com- mon with man. They have appetites and affections similar to man's natural appetites and affections; they also have inborn knowledges corresponding to their affections, in some of which there appears a resemblance to what is spiritual, which is more or less evident in beasts of the earth, and birds of the air, and in bees, silk-worms, ants, etc. From this it is that merely natural men consider the living creatures of this kingdom to be like themselves, except in the matter of speech. A relation to man arising out of each and all things of the vegetable kingdom is evident from this: they spring forth from seed, and thereafter proceed step by step through their periods of growth; they have what is akin to marriage, followed by prolification; their vegetative soul is use, and they are forms thereof; besides many other particulars which have relation to man. These also have been described by various authors. A relation to man in respecl to each and every thing of the mineral kingdom is seen only in an endeavor to produce forms DE DIVINO AMORE, PARS I.—N. 65. 25 se referunt, quae sunt, ut dictum est, omnia et singula regni vegetabilis, et sic usus praestandi: ut primum enim semen in gremium terrae illabitur, fovet illud, et ab undequaque dat ex se copias, ut egerminet, et se sistat in forma representativa hominis; quod talis cona- tus etiam sit in siccis ejus, patet a coralliis in fundo marium, exque floribus in fodinis, ibi ex mineris, et quoque ex metallis. Conatus ad vegetandum se, et sic praestandi usus, est ultimum ex Divino in creatis. 62. Sicut est conatus minerarum terrae se vegetandi, ita est conatus vegetabilium se vivificandi; inde varii ge- neris insecla odoriferis halitibus eorum correspondentia: quod hoc non sit ex calore solis mundi, sed per illum ex vita secundum recipientia, videbitur in sequentibus. 63. Quod omnium universi creati relatio sit ad homi- nem, ex allatis quidem sciri potest, sed non videri nisi obscure; at in mundo spirituali videtur id clare. Ibi om- nia trium regnorum etiam sunt, in quorum medio est angelus; videt illa circum se, et quoque scit quod sint repraesentationes ejus; immo, quando intimum ejus intel- lectus aperitur, cognoscit se, et videt imaginem suam in illis, vix aliter quam sicut in speculo. 64. Ex his et ex multis aliis concordantiis, quas hic non vacat adducere, pro certo potest sciri, quod Deus sit Homo, et quod universum creatum sit imago Ipsius; rela- tio enim communis omnium est ad Ipsum, sicut relatio particularis est ad hominem. Quod usus omnium quae creata sunt, ascendant per gradus ab ultimis ad hominem, et per homi- NEM AD DEUM CREATOREM, A QUO. 65. Ultima sunt, ut supra dictum est, omnia et sin- gula regni mineralis, quae sunt materiae varii generis, ex substantia lapidea, salina, oleosa, minerali, metallica, su- perinducta humo ex vegetabili et animait in minutissimum pollinem fatiscentibus constante; in his latet omnium usuum, qui ex vita sunt, finis et quoque principium; finis omnium usuum est conatus producendi illos, ac princi- CONCERNING DIVINE LOVE.—N. 61-65. 25 which do exhibit such a relation (which forms, as said above, are each and all things of the vegetable kingdom), and in an endeavor to perform uses thereby. For when ïirst a seed falls into the bosom of the earth, she cherishes it, and out of herself provides it with nourishment from every source, that it may shoot up and present itself in a form representative of man. That such an endeavor exists also in its solid parts is evident from corals at the bottom of the sea, and from flowers in mines, where they originate from minerals, also from metals. This endeavor towards vegetating, and to perform uses thereby, is the outmost derivation from the Divine in created things. 62. As there is an endeavor of the minerals of the earth towards vegetation, so there is an endeavor of the plants to- wards vivification: this accounts for insects of various kinds corresponding to the odors emanating from plants. This does not arise from the heat of this world's sun, but from life operating through that heat according to the state of its recipients (as will be seen in what follows). 63. That there is a relation of each and every thing of the created universe to man may be known from the foregoing statements, yet it can be seen only obscurely; whereas in the spiritual world this is seen clearly. In that world, also, there are all things of the three kingdoms, and in the midst of them the angel; he sees them about him, and also knows that they are representations of himself; yea, when the inmost of his under- standing is opened he recognizes himself in them, and sees his image in them, hardly otherwise than as in a mirror. 64. From these and from many other concurring facts which there is no time to adduce now, it may be known with certainty that God is Man, and that the created universe is an image of Him; for there is a general relation of all things to Him, as well as a particular relation of all things to man. The uses of all created things ascend by degrees from outmost things to man, and through man to god the Creator, from whom they are. 65. Outmost things, as was said above, are each and all things of the mineral kingdom, which are materials of various kinds, of a stony, saline, oily, mineral, or metallic nature, covered, over with soil formed of vegetable and animal matters reduced to the finest mould. In these lie concealed both the end and 26 SAPIENTIA ANGELICA pium est vis agens ex illo conatu. Haec sunt regni mi- neralis. Media sunt omnia et singula regni vegetabilis; quae sunt gramina et herbae omnis generis, plantae et virgulta omnis generis, et arbores omnis generis. Horum usus sunt pro omnibus et singulis regni animalis, tam imperfectis quam perfectis; nutriunt illa, delectant illa, et vivificant illa; nutriunt corpora eorum materiis suis, dc- lectant sensus eorum sapore, odore, pulchritudine, et vivificant affectiones eorum. Conatus ad illa etiam inest illis a vita. Prima sunt omnia et singula regni animalis. ínfima ibi vocantur vermes et insecta, media volucres et bestiae, ac suprema homines; nam in omni regno sunt infima, media, et suprema; Ínfima pro usu mediorum, et media pro usu supremorum. Ita ordine ascendunt usus omnium quae creata sunt ab ultimis ad hominem, qui pri- mus in ordine est. 66. Sunt tres gradus ascensus in mundo naturali, et sunt tres gradus ascensus in mundo spirituali. Omnia animalia sunt recipientia vitae; animalia perfectiora sunt recipientia vitae trium graduum mundi naturalis, minus perfecta sunt recipientia vitae duorum graduum istius mundi, et imperfecta sunt recipientia unius gradus ejus: at solus homo est recipiens vitae trium graduum non tan- tum mundi naturalis, sed etiam trium graduum mundi spiritualis. Inde est, quod homo possit elevari supra natu- ram, secus ac ullum animal; potest analytice et rationa- liter cogitare de civilibus et moralibus quae intra natu- ram sunt, et quoque potest de spiritualibus et caelestibus. quae supra naturam sunt; immo potest elevari in sapien- tiam, usque ut videat Deum. Sed de sex gradibus, per quos usus omnium quae creata in suo ordine ascendunt usque ad Dcum Creatorem, in suo loco agendum est. Ex summario hoc potest videri, quod omnium, quae creata sunt, ascensus sit ad Primum, qui solus est Vita, et quod usus omnium sint ipsa recipientia vitae, et inde formae usuum. 67. Paucis etiam dicetur, quomodo homo ab ultimo gradu ad primum ascendit, hoc est, clevatur. Nascitur in ultimum gradum naturalis mundi; elevatur dein per scientias in secundum gradum; et sicut ex sctentas per- 2б ANGELIC WISDOM the beginning of all uses which are from life. The end of all uses is the endeavor to produce uses, and the beginning is the acting force from that endeavor. These pertain to the mineral kingdom. Middle things are each and all things of the vege- table kingdom, such as grasses and herbs of every kind, plants and shrubs of every kind, and trees of every kind. The uses of these are for the service of each and all things of the animal kingdom, both imperfect and perfect. These they nourish, delight, and vivify; nourishing their bodies with the'.» own substances, delighting their senses with taste, fragrance, and beauty, and vivifying their affections. The endeavor towards this is in these also from life. First things are each and all things of the animal kingdom. Those are lowest therein which are called worms and insects, the middle are birds and beasts, and the highest, men; for in each kingdom there are lowest, middle and highest things, the lowest for the use of the middle, and the middle for the use of the highest. Thus the uses of all created things ascend in order from out- most things to man, who is first in order. 66. In the natural world there are three degrees of ascent, and in the spiritual world there are three degrees of ascent. All animals are recipients of life. The more perfect are recip- ients of the life of the three degrees of the natural world, the less perfect of the life of two degrees of that world, and the imperfect of one of its degrees. But man alone is a recipient of the life both of the three degrees of the natural world and of the three degrees of the spiritual world. From this it is that man can be elevated above nature, while the animal can- not; he can think analytically and rationally of the civil and moral things which are within nature, also of the spiritual and celestial things which are above nature, yea, he can be so ele- vated into wisdom as even to see God. But the six degrees, by which the uses of all created things ascend in their order even to God the Creator, will be treated of in their proper place. From this summary, however, it can be seen that there is an ascent of all created things to the First, who alone is Life, and that the uses of all things are the very recipients of life; consequently that the forms of uses are so likewise. 67. It shall also be stated briefly how man ascends, that is, is elevated, from the outmost degree to the first. He is born into the outmost degree of the natural world; then, by means of knowledges, he is elevated into the second degree: and as he perfects his understanding by knowledges he is ele- DE DIVINO AMORE, PARS 1.-N. 69. 27 ficit intellectum, elevatur in tertium gradum, et tunc fit rationalis. Tres gradus ascensus in mundo spirituali sunt in illo supra tres gradus naturales, nec apparent priusquam exuit corpus terrestre: cum hoc exuit, aperitur ci primus gradus spiritualis, postea secundus, et demum tertius, sed solum apud illos qui fiunt angeli tertii caeli; hi sunt qui vident Deum: angeli secundi et ultimi caeli fiunt, apud quos secundus et ultimus gradus aperiri potest. Omnis gradus spiritualis apud hominem aperitur secundum re- ceptionem Divini Amoris et Divinae Sapientiae a Domino; qui aliquid recipiunt, veniunt in gradum spiritualem pri- mum seu ultimum ; qui plus, in gradum spiritualem secun- dum seu medium; et qui multum, in gradum tertium seu supremum; qui autem nihil eorum recipiunt, manent in gradibus naturalibus, et a gradibus spiritualibus non tra- hunt plus, quam quod possint cogitare et inde loqui, ac velle et inde agere, sed non intelligenter. 68. De elevatione interiorum hominis quae mentis ejus sunt, hoc etiam sciendum est. Omni creato a Deo inest reactio. Soli Vitae est actio, et reactio excitatur per actionem Vitae. Illa reactio apparet sicut sit creati, ex eo quod existat cum agitur: ita in homine apparet sicut sit ejus, quia non sentit aliter quam quod vita sit ejus, cum tamen homo est solum recipiens vitae. Ex ea causa est, quod homo ex malo suo hereditario reagat con- tra Deum: sed sicut credit quod omnis vita ejus sit a Deo, et omne bonum vitae ab actione Dei, et omne ma- lum vitae a reactione hominis, ita reactio fit actionis, ac homo agit cum Deo sicut a se. Aequilibrium omnium est ab actione et simul reactione, et in aequilibrio erit omne. Haec dicta sunt, ne homo credat quod ipse ad Deum ascendat a se; sed a Domino. QUOD DIVINUM IMPLEAT OMNIA SPATIA UNIVERSI ABS- QUE SPATIO. 69. Sunt duo naturae propria, Spatium et Tempus. Ex his homo in naturali mundo format ideas suae cogita- tionis, et inde intellectum; si manet in illis ideis, et non CONCERNING DIVINE LOVE.—N. 66-69. 2^ vated into the third degree, and then becomes rational. The three degrees, of ascent in the spiritual world are in man above the three natural degrees, and do not appear until he has put off the earthly body. When this takes place the first spiritual degree is opened to him, afterwards the second, and finally the third; but this only with those who become angels of the third heaven; these are they that see God. Those become angels of the second and of the outmost heaven in whom the second and the outmost degree can be opened. Each spiritual degree in man is opened according to his reception of Divine Love and Divine Wisdom from the Lord. Those who receive some- thing thereof come into the first or outmost spiritual degree, those who receive more into the second or middle spiritual de- gree, those who receive much into the third or highest degree. But those who receive nothing thereof remain in the natural degrees, and derive from the spiritual degrees nothing more than an ability to think and thence speak, and to will and thence act, but this not with true intelligence. 68. Of the elevation of the interiors of man, which belong to his mind, this also should be known. In everything created by God there is reaction. In Life alone there is action; reac- tion is caused by the action of Life. Because reaction takes place when any created thing is acted upon, it appears as if it belonged to what is created. Thus in man it appears as if the reaction were his, because he has no other feeling than that life is his, when yet man is only a recipient of life. From this cause it is that man, by reason of his hereditary evil, reacts against God. But so far as man believes that all his life is from God, and that all good of life is from the action of God, and all evil of life from the reaction of man, so far his reaction comes to be from [God's] action, and man acts with God as if from himself. The equilibrium of all things is from action and from reaction together, and in equilibrium everything must be. These things have been said lest man should believe that he himself ascends to God from himself, and not from the Lord. The Divine, apart from space, fills all spaces of the universe. 69. There are two things proper to Nature—space and time. From these man in the natural world forms the ideas of his thought, and thereby his understanding. If man remains 28 SAPIENTIA ANGELICA elevat mentem supra illas, nusquam potest percipere ali- quid spirituale et Divinum ; involvit enim illa ideis quae trahunt ex spatio et tempore, et quantum hoc facit, tan- tum fit lumen intellectus ejus mere naturale. Ex hoc cogitare ratiocinando de spiritualibus et Divinis, est sicut ex caligine noctis de illis quae solum in luce diei appa- rent. Inde est naturalismus. At qui scit elevare men- tem supra ideas cogitationis, quae trahunt ex spatio et tempore, ille transit e caligine in lucem, et sapit spiritua- lia et Divina, et tandem videt ea quae in illis et ex illis sunt; et tunc ex illa luce discutit caliginem luminis natu- ralis, ac fallacias ejus e medio ad latera relegat. Omnis vir, cui intellectus, cogitare potest supra illa propria na- turae, et quoque actualiter cogitat; et tunc affirmat et videt, quod Divinum, quia omnipraesens, non sit in spa- tio; et quoque affirmare et videre potest illa, quae supra allata sunt: at si negat Divinam Omnipraesentiam, et naturae adscribit omnia, tunc non vult elevari, tametsi potest. 70. Illa duo naturae propria, quae, ut dictum est, sunt spatium et tempus, exuunt omnes qui obeunt et fiunt angeli; intrant enim tunc in lucem spiritualem, in qua objecta cogitationis sunt vera, et objecta visus sunt simi- lia quae in mundo naturali, sed cogitationibus illorum correspondentia. Objecta cogitationis illorum, quae, ut dictum est, sunt vera, prorsus nihil trahunt ex spatio et tempore; objecta autem visus eorum quidem apparent sicut in spatio et in tempore, sed usque non cogitant ex illis. Causa est, quia spatia et tempora ibi non sunt stata sicut in mundo naturali, sed mutabilia secundum status vitae eorum ; inde pro illis in ideis cogitationis eorum sunt status vitae, pro spatiis talia quae se referunt ad status amoris, et pro temporibus talia quae se referunt ad status sapientiae. Inde est quod cogitatio spiritualis et inde quo- que loquela spiritualis, in tantum a cogitatione et inde loquela naturali differat, ut nihil commune nisi quoad interi- ora rerum, quae omnia sunt spiritualia, habeant: de qua differentia plura alibi dicentur. Nunc quia angelorum cogitationes nihil trahunt ex spatio et tempore, sed ex statibus vitae, patet quod illi non comprehendant cum 28 ANGELIC WISDOM in these ideas, and does not raise his mind above them, he can in no way perceive things spiritual and Divine, for these, he involves in ideas derived from space and time; and so far as that is done the light [lumen] of his understanding becomes merely natural. To think from this lumen in reasoning about spiritual and Divine things, is like thinking from the thick darkness of night about those things which appear only in the light of day. From this comes Naturalism. But he who knows how to raise his mind above ideas of thought derived from space and time, passes from thick darkness into light, and has discernnient in things spiritual and Divine, and finally sees the things which are in and from what is spiritual and Divine; and then from that light he dispels the thick darkness of the natural lumen, and banishes its fallacies from the middle to the sides. Every man who has understanding is able to transcend in thought these things which are proper to nature, and actually does so; and he then affirms and sees that the Divine, because omnipresent, is not in space. He is also able to affirm and to see the things which have been adduced above. But if he denies the Divine Omnipresence, and ascribes all things to nature, then he has no wish to be elevated, though he can be. 70. All who die and become angels put off the two above- mentioned properties of nature, namely, space and time; for they then enter into spiritual light, in which the objects of their thought are truths, and the objects of sight are like those in the natural world, but are correspondent to their thoughts. The objects of their thought which, as just said, are truths, derive nothing at all from space and time; and though the objects of their sight appear as if in space and in time, still the angels do not think from these. The reason is, that spaces and times there are not constant, as in the natural world, but are subject to change according to the states of their life. In the ideas of their thought, therefore, instead of space and time there are states of life, instead of spaces there are such things as have reference to states of love, and instead of times there are such things as have reference to states of wisdom. From this it is that spiritual thought, and spiritual speech therefrom, differ so much from natural thought and natural speech therefrom, as to have nothing in common except as regards the interiors of things, which are all spiritual. Of this difference more will be said elsewhere. Now, because the thoughts of the angels derive nothing from space and time, but everything from states DE DIVINO AMORE, PARS I. -N. J2. 29 dicitur quod Divinum impleat spatia, non sciunt enim quid spatia; sed quod clare comprehendant cum, abs- que idea ullius spatii, dicitur quod Divinum impleat omnia. 71. Ut pateat quod mere naturalis homo de spiritua- libus et Divinis cogitet ex spatio, et spiritualis homo absque spatio, sit hoc illustrationi. Homo mere natura- lis cogitat per ideas quas sibi comparavit ex objectis visus, in quibus omnibus est figura trahens ex longo, lato et alto, et ex forma per illa terminata, quae vel est angula- ris vel circularis. Haec manifeste insunt ideis cogitationis ejus de visibilibus in tellure, et quoque insunt ideis cogi- tationis ejus de non visibilibus ut de civilibus et morali- bus. Haec quidem non videt, sed usque insunt ut continua. Aliter homo spiritualis, imprimis angelus caeli: ejus cogi- tatio nihil commune habet cum figura et forma trahente ali- quid ex longo, lato et alto spatii, sed ex statu rei ex statu vitae; inde pro longo spatii cogitat bonum rei ex bono vitae, pro lato spatii verum rei ex vero vitae, et pro alto gradus eorum; ita cogitat ex correspondentia, quae est spiritualium et naturalium inter se; ex qua corresponden- tia est, quod "longitudo" in Verbo significet bonum rei, "latitudo" verum rei, et "altitudo" gradus eorum. Ex his patet, quod angelus caeli nequaquam aliter cogitare possit cum de Omnipraesentia Divina, quam quod Divinum impleat omnia absque spatio. Quod angelus cogitat, id est verum, quia lux, quae illuminat ejus intellectum, est Divina Sapientia. 7a. Haec fundamentalis cogitatio de Deo est; nam absque illa possunt quidem illa, quae dicentur de creatione universi a Deo Homine, de Ipsius Providentia, Omnipo- tentia, Omnipraesentia et Omniscentia, intelligi, sed usque non retineri; quoniam mere naturalis homo, dum intelligit illa, usque relabitur in amorem suae vitae, qui est volun- tatis ejus; et hic dissipat illa, ас cogitationem immergit spatio, in quo est lumen ejus quod vocat rationale; non sciens, quod quantum negat illa, tantum irrationalis sit. Quod ita sit, potest confirman per ideam de hoc vero, Quod Dcus sit Homo. Lege quaeso cum attentione, quae supra, n. 11—13, et quae postea scripta sunt; tunc intelli- CONCERNING DIVINE LOVE.—N. 7O-72. 20 of life, when it is said that the Divine fills spaces the angels evidently cannot comprehend it, for they do not know what spaces are; but when, apart from any idea of space, it is said that the Divine fills all things, they can clearly comprehend it. 7Ж. To make it clear that the merely natural man thinks of spiritual and Divine things from space, and the spiritual man apart from space, let the following serve for illustration. The merely natural man thinks by means of ideas which he has acquired from objects of sight, in all of which there is figure partaking of length, breadth, and height, and of shape deter- mined by these, either angular or circular. These [concep- tions] are manifestly present in the ideas of his thought concern- ing things visible on earth; they are also in the ideas of his thought concerning those not visible, such as civil and moral affairs. This he is unconscious of; but they are nevertheless there, as continuations. With a spiritual man it is different, especially with an angel of heaven, whose thought has nothing in common with figure and form partaking to some extent of length, breadth and height of space, but is altogether from the state of a thing according to the state of its life. Consequently, instead of length of space he thinks of the good of a thing from good of life; instead of breadth of space, of the truth of a thing from truth of life; and instead of height, of the degrees of these. Thus he thinks from the correspondence there is between things spiritual and things natural. From this cor- respondence it is that in the Word "length" signifies the good of a thing, "breadth" the truth of a thing, and "height" the degrees of these. From this it is evident that an angel of heaven, when he thinks of the Divine Omnipresence, can by no means think otherwise than that the Divine, apart from space, fills all things. And that which an angel thinks is truth, because the light which enlightens his understanding is Divine Wisdom.' 72. This is the basis of thought concerning God; for with- out it, what is to be said of the creation of the universe by God-Man, of His Providence, Omnipotence, Omnipresence and Omniscience, even if understood, cannot be kept in mind; since the merely natural man, even while he has these things in his understanding, sinks back into his life's love, which is that of his will; and that love dissipates these truths, and immerses his thought in space, where his lumen, which he calls rational light, abides, not knowing that so far as he denies these things, he is irrational. That this is so, may be con- 30 SAPIENTIA ANGELICA ges quod ita sit: at remitte cogitationem in naturale lumen quod trahit ex spatio, annon illa ut paradoxa visu- rus es? et si multum remittis, rejecturus es. Haec causa est quod dicatur quod Divinum impleat omnia spatia uni- versi, et quod non dicatur quod Deus Homo impleat : nam si hoc diceretur, non suffragaretur mere naturale lumen: sed quod Divinum impleat, hoc suffragatur, quia concordat cum formula locutionis theologorum, quod Deus omni- praesens sit, ac audiat et sciat omnia. (Plura de hac re videantur supra, n. 7-10.) QUOD DIVINUM SIT IN OMNI TEMPORE ABSQUE TEM- PORE. 73. Sicut Divinum est in omni spatio absque spatio, ita est in omni tempore absque tempore; non enim ali- quid naturae proprium de Divino potest praedicari, et naturae propria sunt spatium et tempus. Spatium in natura est mensurabile, similiter tempus: mensuratur tempus per dies, septimanas, menses, annos et saecula; ac dies per horas, septimana et mensis per dies, annus per quatuor tempora, et saecula per annos. Mensuratio- nem hanc trahit natura ex apparente circumgyratione et circumlatione solis mundi. Aliter vero in mundo spiri- tuali; ibi progressiones vitae similiter apparent in tem- pore; vivunt enim ibi inter se, sicut homines mundi inter se, quod non datur absque apparentia temporis; sed tempus ibi non distinguitur in tempora ut in mundo, nam Sol eo- rum est in suo oriente constanter, nusquam dimotus ; est enim Divinus Amor Domini qui illis apparet ut Sol. Inde non sunt illis dies, septimanae, menses, anni, saecula, sed loco illorum sunt status vitae, per quos fit distinctio, quae non vocari potest distinctio in tempora, sed in status. Inde est quod angeli non sciant quid tempus, et quod, cum nominatur, loco ejus percipiant statum ; et cum sta- tus determinat tempus, est tempus modo apparentia, nam jucundum status facit ut tempus appareat breve, et inju- cundum status facit ut tempus appareat longum. Ex qui- bus patet quod tempus ibi non sit nisi quam quale status. 3О ANGELIC WISDOM firmed by the idea entertained of this truth, that God is Man. Read with attention, I pray you, what has been said above (n. 11-13) and what follows after, and your understand- ing will accept it. But when you let your thought down into the natural lumen which derives from space, will not these things appear like paradoxes? and if you let it down far, will you not reject them? This is why it is said that the Divine fills all spaces of the universe, and why it is not said that God-Man fills them. For if this were said, the merely natu- ral lumen would not assent. But to the proposition that the Divine fills all space, it does assent, because this agrees with the mode of speech of the theologians, that God is omni- present, and hears and knows all things. (On this subject, more may be seen above, n. 7-10.) The Divine is in all time, apart from time. 73* As the Divine, apart from space, is in all space, so also, apart from time, is it in all time. For nothing which is proper to nature can be predicated of the Divine, and space and time are proper to nature. Space in nature is measurable, and so is time. Time is measured by days, weeks, months, years, and centuries; days are measured by hours; weeks and months by days; years by the four seasons; and centuries by years. Nature derives this measurement from the apparent revolution and annual motion of the sun of the world. But in the spiritual world it is different. The progressions of life in that world appear in like manner to be in time, for those there live with one another as men in the world live with one another; and this is not possible without the appearance of time. But time there is not divided into periods as in the world, for their sun is constantly in the east and is never moved away: for it is the Lord's Divine Love which appears to them as a sun. Wherefore they have no days, weeks, months, years, centuries, but in place of these there are states of life, by which a dis- tinction is made which cannot be called, however, a distinction into periods, but into states. Consequently, the angels do not know what time is, and when it is mentioned they perceive in place of it state; and when state determines time, time is only an appearance. For joyfulness of state makes time seem short, and joylessness of state makes time seem long; from which it is evident that time in the spiritual world is nothing but quality DE DIVINO AMORE, PARS I.—N. 76. 31 Ex eo est, quod per “horas,” “dies," "septimanas,” “men- ses” et “annos” in Verbo significentur status, et eorum progressiones in serie et in complexu; et cum tempora praedicantur de ecclesia, quod per “mane" ejus intelli- gatur primus ejus status, per “meridiem” plenum ejus, per “vesperam” decrescentia ejus, et per "noctem” finis ejus: similia per quatuor tempora anni, quae sunt ver, aestas, autumnus et hiems. 74. Ex his constare potest quod tempus unum faciat cum cogitatione ex affectione; quale enim status hominis inde est. Quod distantiae in progressionibus per spatia in mundo spirituali unum faciant cum progressionibus tempo- rum, ex multis illustrari potest, abbreviantur enim actua- liter viae ibi secundum desideria, quae sunt cogitationis ex affectione, ac vicissim prolongantur. Inde est quod etiam spatia temporis dicantur. In talibus autem, quando cogitatio non se conjungit cum affectione propria hominis, tempus non apparet, ut in somnis. 75. Nunc quia tempora, quae sunt propria naturae in ejus mundo, sunt puri status in mundo spirituali, qui ibi progressivi apparent, quia angeli et spiritus sunt finiti, constare potest quod in Deo non sint progressivi, quia Infinitus est, ac infinita in Ipso unum sunt, secundum illa quae supra (n. 17–22) demonstrata sunt: ex quibus sequi- tur, quod Divinum in omni tempore sit absque tempore. 76. Qui non scit, et ex aliqua perceptione potest cogi- tare de Deo absque tempore, prorsus non potest percipere Aeternum aliter quam aeternum temporis : et tunc non potest quam delirare in cogitatione de Deo ab aeterno; cogitat enim ex initio, ac initium unice est temporis. De- lirium ejus fit tunc, quod Deus a Se exstiterit, ex quo prone labitur in originem naturae a se : ex qua idea non exsolvi potest, nisi quam per spiritualem seu angelicam ideam de aeterno, quae est absque tempore, et dum abs- que tempore est, est Aeternum et Divinum idem, Divinum est Divinum in se, et non a se. Angeli dicunt, quod qui- dem percipere possint Deum ab aeterno, at nullo modo naturam ab aeterno, et minus naturam a se, et prorsus non naturam in se naturam; nam quod in se est, hoc est ipsum Esse, a quo omnia; et Esse in se est ipsa Vita, CONCERNING DIVINE LOVE.—N. 73-76. 31 of state. It is from this that in the Word, "hours," "days," "weeks," "months," and "years," signify states and progres- sions of state in series and in the aggregate; and when times are predicated of the church, by its "morning" is meant its first state, by "mid-day" its fulness, by "evening" its de- cline, and by "night" its end. The four seasons of the year, "spring," "summer," "autumn," and "winter," have a like meaning. 74* From the above it can be seen that time makes one with thought from affection; for from that is the quality of man's state. And with progressions of time, in the spiritual world, distances in progress through space coincide; as may be shown from many things. For instance, in the spiritual world ways are actually shortened or are lengthened in accord- ance with the longings that are of thought from affection. From this, also, comes the expression, "spaces of time." Moreover, in cases where thought does not join itself to its proper affection in man, as in sleep, the lapse of time is not noticed. 75* Now, times which are proper to nature in its world are in the spiritual world pure states, which appear progressive because angels and spirits are finite; from which it may be seen that in God they are not progressive because He is In- finite, and infinite things in Him are one (as has been shown above, n. 17-22). From this it follows that the Divine in all time is apart from time. 76. He who has no knowledge of, and is unable from any perception to think of, God apart from time, is utterly unable to conceive of eternity in any other way than as an eternity of time; in which case, in thinking of God from eternity he must needs become bewildered; for he thinks with regard to a be- ginning, and beginning has exclusive reference to time. His bewilderment arises from the idea that it is from Himself that God had existence, from which he rushes headlong into the origin of nature from herself; and from this idea he can be extricated only by a spiritual or angelic idea of eternity, which is an idea apart from time; and when time is separated, the Eternal and the Divine are the same, and the Divine is Divine in itself, not from itself. The angels declare that while they can conceive of God from eternity, they can in no way conceive of nature from eternity, still less of nature from herself and not at all of nature as nature in herself. For that which is in itself is the very Esse, from which all things are; Esse in itself ¡2 SAPIENTIA ANGELICA quae est Divinus Amor Divinae Sapientiae ac Divina Sa- pientia Divini Amoris. Hoc est angelis Aeternum, ita abstractum a tempore, sicut Increatum est a creato, seu Infinitum a finito, quorum ne quidem ratio datur. Quod Divinum in maximis et minimis sit idem. 77. Hoc sequitur ex duobus articulis qui praecedunt, quod Divinum sit in omni spatio absque spatio, et in omni tempore absque tempore: ac spatia sunt majora et maxima, et sunt minora et minima; et quia spatia et tempora unum faciunt, ut supra dictum est, simile est cum temporibus. Quod Divinum in illis sit idem, est quia Divinum non est varium et mutabile, sicut est omne quod est spatii et tem- poris, seu omne quod est naturae, sed est invariabile et immutabile; inde est ubivis et semper idem. 78. Apparet sicut Divinum non sit idem in uno homine ut in altero; ut quod sit aliud in sapiente quam in sim- plici, et aliud in sene quam in infante. Sed hoc ex appa- rentia est fallacia; est homo alius, sed Divinum non est aliud in illo. Homo est recipiens, ac recipiens seu recep- taculum est varium. Sapiens homo est recipiens Divini Amoris et Divinae Sapientiae adaequatius, ita plenius, quam simplex homo; ac senex qui etiam sapiens est, plus quam infans et puer; sed usque Divinum est idem in uno et in altero. Similiter ex apparentia est fallacia, quod Divinum sit varium apud angelos caeli et apud homines telluris, quia angeli caeli in sapientia ineflfabili sunt, non ita homines; sed apparens varium est in subjectis secun- dum quale receptionis Divini, et non in Domino. 79. Quod Divinum sit idem in maximis et in minimis, illustrari potest ex caelo et ex angelo ibi. Divinum in toto caelo et Divinum in angelo est idem; quare etiam totum caelum apparere potest ut unus angelus. Simile est cum ecclesia, et cum homine ejus. Maximum in quo est Divinum, est totum caelum et simul tota ecclesia; minimum est angelus caeli et homo ecclesiae. Aliquoties apparuit mihi integra societas caeli sicut unus homo an- gelus; et dictum quod apparere possit sicut homo magnus 32 ANGELIC WISDOM is very life, which is the Divine Love of Divine Wisdom and the Divine Wisdom of Divine Love. For the angels this is the Eternal, an Eternal as removed from time as the Un- created is from the created, or the Infinite from the finite, between which, in faft, there is no ratio. The Divine in things greatest and least is the same. 77. This follows from the two preceding articles, that the Divine apart from space is in all space, and apart from time is in all time. Moreover, there are spaces greater and greatest, and lesser and least; and since spaces and times, as said above, make one, it is the same with times. In these the Divine is the same, because the Divine is not varying and changeable, as everything is which belongs to space and time, that is, everything which belongs to nature, but is unvarying and un- changeable, consequently the same everywhere and always. 78. It seems as if the Divine were not the same in one person as in another; as if, for instance, it were different in the wise and in the simple, or in an old man and in a child. But this is a fallacy arising from appearance; the man is different, but the Divine in him is not different. Man is a recipient, and the recipient or receptacle is what varies. A wise man is a recipient of Divine Love and Divine Wisdom more adequately, and therefore more fully, than a simple man; and an old man who is also wise, more than a little child or boy; yet the Divine is the same in the one as in the other. It is in like manner a fallacy arising from appearance, that the Divine varies with angels of heaven and men on the earth, because the angels of heaven are in wisdom ineffable, while men are not; but the seeming variation is not in the Lord but in the subjects, accord- ing to the quality of their reception of the Divine. 79* That the Divine is the same in things greatest and least, may be shown by means of heaven and by means of an angel. The Divine in the whole heaven and the Divine in an angel is the same; therefore even the whole heaven may appear as one angel. So is it with the church, and with a man of the church. The greatest form receptive of the Divine is the whole heaven together with the whole church; the least is an angel of heaven and a man of the church. Sometimes an entire society of heaven has appeared to me as one angel-man; und it was said that it may appear like a man as large as a DE DIVINO AMORE, l'ARS I.—N. 82. 33 ut gigas, et sicut homo parvus ut infans: et hoc quia Divinum est idem in maximis et in minimis. 80. Divinum etiam est idem in maximis et minimis omnium quae creata sunt, et non vivunt; est enim in omni bono usus illorum. Quod autem non vivant, est quia non formae vitae sed formae usùum sunt; ас forma secundum bonitatem usus est varia. Sed quomodo Divi- num in illis est, in sequentibus, ubi de creatione, dicetur. 8r. Abstrahe spatium, et prorsus nega vacuum, et co- gita tune de Divino Amore et de Divina Sapientia, quod sint ipsa Essentia abstracto spatio et negato vacuo; co- gita dein ex spatio, et percipies quod Divinum sit in maximis et minimis spatii, idem; non datur enim in Es- sentia abstracta a spatio magnum et parvum, sed idem. 82. Hic de vacuo aliquid dicetur. Audivi quondam angelos loquentes cum Newtono de vacuo, dicentes quod ideam vacui ut nihili non sustineant; quia in mundo suo qui est spiritualis, ac intra seu supra spatia et tempora mundi naturalis, aeque sentiunt, cogitant, afficiuntur, amant, volunt, respirant, immo loquuntur et agunt; quae nus- quam possunt dari in vacuo ut nihilo, quia nihil est nihil, et de nihilo non aliquid praedicabile est. Dixit Newto- nus, quod sciat quod Divinum quod Est impleat omnia, et quod ipse horreat ad ideam nihili de vacuo, quia illa est destructiva omnium: hortans illos, qui de vacuo loquuntur cum illo, ut sibi caveant ab idea nihili, vocans illam deli- quium, quia in nihilo non datur ulla mentis actualitas. CONCERNING DIVINE LOVE.—N. ^^-?>2. 33 giant, or like a man as small as an infant; and this, because the Divine in things greatest and least is the same. 80. The Divine is also the same in the greatest and in the least of all created things which are not alive; for it is in all the good of their use. These, moreover, are not alive for the reason that they are not forms of life but forms of uses; and the form varies according to the excellence of the use. But how the Divine is in these things will be stated in what follows, where creation is treated of. 81. Put away space, and deny the possibility of a vacuum, and then think of Divine Love and of Divine Wisdom as being Essence itself, space having been put away and a vacuum denied. Then think according to space; and you will per- ceive that the Divide, in the greatest and in the least things of space, is the same; for in essence abstracted from space neither great nor small is possible, but only the same. 82. Something shall now be said about vacuum. I once heard the angels talking with Newton about vacuum, and say- ing that they could not tolerate the idea of a vacuum as being nothing, for the reason that their world is spiritual, and is within or above the spaces and times of the natural world, yet there, as well as in the natural world, they can feel, think, are affected, love, will, breathe, yea, speak and act, which would be utterly impossible in a vacuum which is nothing, since nothing is nothing, and of nothing not anything can be affirmed. Newton said that he knew that the Divine, which is Being itself, fills all things, and that to him the idea of no thing as applied to vacuum is horrible, because that idea is destructive of all things. He exhorts those who talk with him about vacuum to guard against the idea of nothing, comparing it to a swoon, because in nothing no real activity of mind is possible. SAPIENTIA ANGELICA Pars Secunda. QUOD DIVINUS AMOR ET DIVINA SAPIENTIA APPAREANT IN MUNDO SPIRITUALI UT SOL. 83. Sunt duo mundi, spiritualis et naturalis; et mun- dus spiritualis non trahit quicquam ex mundo naturali, nec mundus naturalis ex mundo spirituali; sunt prorsus distincti; communicant solum per correspondentias, quae quales sunt, alibi multis ostensum est. Ad hoc illustran- dum, sit hoc exemplum. Calor in mundo naturali corre- spondet bono charitatis in mundo spirituali, ac lux in mundo naturali correspondet vero fidei in mundo spiritu- ali. Quod calor et bonum charitatis, ac lux et verum fidei prorsus distincta sint, quis non videt? Ex prima intui- tione apparent illa ita distincta, sicut duo prorsus diversa ; ita apparent si cogitatur, quid commune habet bonum charitatis cum calore, et quid verum fidei cum luce; cum tamen calor spiritualis est illud bonum, et lux spiritualis est illud verum. Haec tametsi ita distincta in se sunt, usque unum faciunt per correspondentiam: unum faciunt ita, ut dum homo in Verbo legit “calorem” et “lucem,” tunc spiritus et angeli, qui apud hominem sunt, pro “ca- lore” (percipiant charitatem, et pro “luce” fidem. Hoc exemplum adductum est, ut sciatur, quod duo mundi, spiritualis et naturalis, ita distincta sint, ut inter se nihil commune habeant; sed usque ita creati ut communicent, immo conjungantur, per correspondentias. 84. Quoniam duo illi mundi ita distincti sunt, perspi- cue videri potest, quod mundus spiritualis sub alio Sole sit quam mundus naturalis : in mundo enim spirituali aeque est calor et lux, ut in mundo naturali; sed calor ibi est spiritualis, et lux similiter, et calor spiritualis est bonum charitatis, et lux spiritualis est verum fidei. Nunc quia calor et lux non possunt aliunde originem ducere quam ex sole, constare potest, quod in mundo spirituali sit alius Sol quam in mundo naturali, tum etiam quod Sol mundi 34 ANGELIC WISDOM $art Jbeconb. Divine Love and Divine Wisdom appear in the spirit- ual WORLD AS A SUN. 83. There are two worlds, the spiritual and the natural. The spiritual world derives nothing whatever from the natural, nor the natural world from the spiritual. The two are totally distinct, and communicate only by correspondences, the nature of which has been abundantly shown elsewhere. To illustrate this by an example, heat in the natural world corresponds to the good of charity in the spiritual world, and light in the natural world corresponds to the truth of faith in the spiritual world; and who does not see that heat and the good of charity, and that light and the truth of faith, are wholly distinct? At first sight they appear as distinét. as two entirely different things. They so appear when one inquires what the good of charity has in common with heat, or the truth of faith with light; when in fact, spiritual heat is that good, and spiritual light is that truth. Although these things are in themselves so distinct, they make one by correspondence. They make one in this way: when man reads, in the Word, of heat and light, the spirits and angels who are with the man perceive charity instead of heat, and faith instead of light. This example is adduced, in order that it may be known that the two worlds, the spiritual and the natural, are so distinct as to have nothing in common with each other; yet are so created as to have communication, even to have conjunction by means of corre- spondences. 84. Since these two worlds are so distinct, it can be seen very clearly that the spiritual world is under another sun than the natural world. For in the spiritual world, just as in the natural, there is heat and light; but the heat there, as well as the light, is spiritual; and spiritual heat is the good of charity, and spiritual light is the truth of faith. Now since heat and light can originate only in a sun, it may be evident that the spiritual world has a different sun from the natural world; DE DIVINO AMORE, PARS II.-N. 87. 35 spiritualis sit in sua essentia talis ut ex illo calor et lux spi- ritualis possit existere, et quod sol mundi naturalis sit in sua essentia talis ut ex illo calor naturalis possit existere. Omne spirituale, quod se refert ad bonum et verum, non aliunde potest exoriri, quam ex Divino Amore et Divina Sa- pientia ; omne bonum enim est amoris, et omne verum est sapientiae : quod non aliunde, omnis sapiens potest videre. 85. Quod Sol alius quam sol mundi naturalis sit, hac- tenus ignotum fuit. Causa est, quia spirituale hominis transiit tantum in naturale ejus, ut non sciret quid spiri- tuale, ita nec quod spiritualis mundus, in quo sunt spiritus et angeli, alius ac diversus a mundo naturali, detur. Quo- niam mundus spiritualis apud illos qui in mundo naturali sunt, in tantum latuit absconditus, ideo placuit Domino aperire visum spiritus mei, ut viderem illa quae in illo mundo sunt, sicut video illa quae in mundo naturali, et dein illum mundum "describerem, quod factum est in opere De Caelo et Inferno, in quo in uno articulo etiam actum est de Sole illius mundi: visus enim mihi est, et apparuit simili magnitudine, qua sol mundi naturalis, et quoque similiter sicut igneus, sed rutilans magis : et no- tum mihi factum est, quod universum caelum angelicum sub illo Sole sit; quodque angeli tertii caeli videant illum jugiter, angeli secundi caeli saepius, et angeli primi seu ultimi caeli aliquoties. Quod omnis calor et omnis lux apud illos, tum omnia quae in illo mundo apparent, sint ex illo Sole, videbitur in sequentibus. 86. Sol ille non est Ipse Dominus, sed ex Domino; est Divinus Amor et Divina Sapientia procedens, quae ut Sol in illo mundo apparent : et quia Amor et Sapientia in Domino unum sunt (ut in Prima Parte ostensum est), dici- tur quod Sol ille sit Divinus Amor; Divina enim Sapi- entia est Divini Amoris, ita quoque illa est Amor. 87. Quod Sol ille appareat coram oculis angelorum sicut igneus, est quia amor et ignis sibi correspondent; oculis enim suis non possunt videre amorem, sed pro amore id quod ei correspondet. Est enim angelis aeque ac hominibus internum et externum ; internum eorum quod cogitat et sapit, ac quod vult et amat, et externum eorum est quod sentit, videt, loquitur et agit; et omnia externa eorum sunt correspondentiae internorum, sed correspon- CONCERNING DIVINE LOVE.—N. 83-87. 35 and further, that the sun of the spiritual world in its essence is such that it can give forth spiritual heat and light, whereas the sun of the natural world in its essence is such that it can give forth natural heat. Everything spiritual has relation to good and truth, and can spring from no other source than Divine Love and Divine Wisdom; for all good is of love and all truth of wisdom; that they have no other origin any dis- cerning man can see. 85. That there is any other sun than that of the natural world has hitherto been unknown. The reason is, that the spiritual of man had so far passed over into his natural, that he did not know what the spiritual is, and thus did not know that there could be a spiritual world, the abode of spirits and angels, other than and different from the natural world. Since the spiritual world has lain so deeply hidden from the knowledge of those who are in the natural world, it has pleased the Lord to open the sight of my spirit, that I might see the things which are in that world, just as I see those in the natural world, and might afterwards describe that world; which has been done in the work on Heaven and Hell, in one chapter oí which the sun of the spiritual world has been treated of. That sun has been seen by me; it appeared of the same size as the sun of the natural world; it also appeared fiery like it, but more golden. It has also been made known to me that the whole angelic heaven is under that sun; and that angels of the third heaven see it constantly, angels of the second heaven very often, and angels of the first or outmost heaven sometimes. That all their heat and all their light, as well as all things that are manifest in that world, are from that sun, will be seen in what follows. 86* That sun is not the Lord Himself, but is from the Lord. It is the Divine Love and Divine Wisdom proceeding from Him that appear as a sun in that world. And because Love and Wisdom in the Lord are one (as shown in Part I.), that sun is said to be Divine Love; for Divine Wisdom is of Divine Love, consequently is Love. 87. Since love and fire mutually correspond, that sun appears before the eyes of the angels as fiery; for angels can- not see love with their eyes, but they see in the place of love what corresponds to it. For angels, equally with men, have an internal and an external; it is their internal which thinks and is wise, and that wills and loves; it is their external that feels, sees, speaks and aéls. All their externals are corre- 36 SAPIENTIA ANGELICA dentiae spirituales, non autem naturales. Divinus Amor etiam sentitur ut ignis a spiritualibus. Inde est quod "ignis," ubi dicitur in Verbo, significet amorem; ignis sa- cer in Ecclesia Israelitica illum significabat: ex quo est. quod in precibus ad Deum etiam sollenne sit dicere, ut ignis caelestis accendat cor, hoc est, ut Divinus Amor. 88. Quoniam tale discrimen est inter spirituale et naturale, (ut supra, n. 83 ostensum est,) ideo ne hilum ex sole mundi naturalis transire potest in mundum spiritua- lem, hoc est, ne hilum lucis et caloris ejus, aut object i alicujus in tellure. Lux mundi naturalis est caligo ibi, et calor ejus est mors ibi. Sed usque calor mundi potest vivifican per influxum caloris caeli, et lux mundi illustrari potest per influxum lucis caeli. Influxus fit per correspon- dentias, et non potest fieri per continuum. Quod ex Sole, qui ex Divino Amore et Divina Sapientia existit, procedat calor et lux. 89. In mundo spirituali, in quo sunt angeli et Spiri- tus, sunt aeque calor et lux ut in mundo naturali, in quo sunt homines; et quoquc calor sentitur ut calor, et lux videtur ut lux similiter. Sed usque calor et lux mundi spirituals et mundi naturalis differunt in tantum, ut nihil commune habeant, ut supra dictum est. Differunt inter se sicut vivum et mortuum. Calor mundi spiritualis in se est vivus, pariter lux; calor autem mundi naturalis in se est mortuus, pariter lux: calor enim et lux mundi spiritualis procedunt ex Sole qui est purus amor; ас calor et lux mundi naturalis procedunt ex sole qui est purus ignis; ас amor est vivus, et Divinus Amor est ipsa Vita, et ignis est mortuus, ac solaris ignis est ipsa mors; ita vocari potest, ex causa quia prorsus nihil vitae ei inest. 90. Angcli, quia spirituales sunt, non possunt in alio calore, nec in alia luce quam spirituali, vivere; homines autem non possunt in alio calore et in alia luce, quam in naturali; nam spirituale convenit spirituali, et naturale naturali. Si angelus traheret minutissimum ex calore et luce naturali, periret, prorsus enim disconvenit vitae ejus. 3б ANGELIC WISDOM spondences of internals; but the correspondences are spiritual, not natural. Moreover, Divine love is felt as fire by spiritual beings. For this reason '' fire, '' when mentioned in the Word, signifies love. In the Israelitish Church, "holy fire" signi- fied love; and this is why, in prayers to God, it is customary to ask that "heavenly fire," that is Divine Love, "may kindle the heart." 88. With such a difference between the spiritual and the natural (as shown above, n. 83), nothing from the sun of the natural world, that is, nothing of its heat and light, nor any- thing pertaining to any earthly object, can pass over into the spiritual world. To the spiritual world the light of the natural world is thick darkness, and its heat is death. Nevertheless, the heat of the world can be vivified by the influx of heavenly heat, and the light of the world can be illumined by the influx of heavenly light. Influx is effected by correspondences; it cannot be effected by continuity. Out of the sun that has existence from Divine Love and Divine Wisdom, heat and light go forth. 89. In the spiritual world where angels and spirits are there are heat and light, just as in the natural world where men are; moreover the heat is felt in like manner as heat, and the light is seen as light. Still the heat and light of the spiritual and natural worlds are (as said above) so entirely different as to have nothing in common. They differ one from the other as what is alive differs from what is dead. The heat of the spiritual world in itself is alive; so is the light: but the heat of the natural world in itself is dead; so is its light. For the heat and light of the spiritual world go forth from a sun which is pure love, while the heat and light of the natural world go forth from a sun which is pure fire; and love is alive, the Divine Love is Life itself; while fire is dead, and solar fire is death itself, and may be so called because it has nothing whatever of life in it. 90. Since angels are spiritual they can live in no other than spiritual heat and light, while men can live in no other than natural heat and light; for what is spiritual accords with what is spiritual, and what is natural with what is natural. If an angel were to derive the least particle from natural heat and light he would perish; for it is totally discordant with his life. DE DIVINO AMORE, PARS II.—N. 92. 37 Quisque homo quoad mentis suae interiora est spiritus. Cum homo moritur, egreditur prorsus e mundo naturae, et relinquit omnia ejus, et ingreditur in mundum in quo nihil naturae est ; et in hoc mundo ita separatus a natura vivit, ut non ulla communicatio sit per continuum, hoc est, sic- ut purius et crassius, sed sicut prius et posterius; quo- rum communicatio non alia datur quam per correspon- dentias. Inde constare potest, quod calor spiritualis non sit purior calor naturalis, et lux spiritualis non purior lux naturalis, sed quod sint prorsus ex alia essentia ; calor enim et lux spiritualis trahunt essentiam ex Sole qui est purus Amor ; qui est ipsa Vita; et calor et lux naturalis trahunt essentiam ex sole qui est purus ignis, in quo abso- lute nihil vitae est ; ut supra dictum. 91. Quoniam tale discrimen est inter calorem et lucem unius et alterius mundi, patet clare unde est, quod illi qui in uno mundo sunt non possint videre illos qui in al- tero mundo sunt. Oculi enim hominis, qui ex luce natu- rali videt, sunt ex substantia sui mundi, et oculi angeli sunt ex substantia sui mundi; ita utrobivis formati ad recipiendum adaequate suam lucem. Ex his videri potest, quantum ex ignorantia cogitant illi, qui in fidem suam non admittunt, quod angeli et spiritus sint homines, quia oculis illos non vident. 92. Hactenus ignotum fuit, quod angeli et spiritus sint in prorsus alia luce et in alio calore, quam homines; immo ignotum fuit quod alia lux et alius calor detur. Homo enim cogitatione sua non altius penetravit quam in interiora aut puriora naturae ; quare etiam multi finxerunt habitacula angelorum et spirituum in aethere, et quidam in stellis, ita intra naturam, et non supra seu extra illam : cum tamen angeli et spiritus sunt prorsus supra seu extra naturam, inque suo mundo qui sub alio Sole est. Et quia in illo mundo spatia sunt apparentiae, ut supra demon- stratum est, ideo non potest dici quod sint in aethere nec in stellis; sunt enim una cum homine, conjuncti ejus spiritus affectioni et cogitationi : homo enim est spiritus; ex illo cog- itat et vult; quare mundus spiritualis est ubi homo, et pror- sus non dissitus ab illo. Verbo, omnis homo quoad interiora mentis suae est in illo mundo in medio spirituum et angelo- rum ibi ; ac cogitat ex luce ejus, et amat ex calore ejus. 38 SAPIENTIA ANGELICA Quod Sol ille non sitDeus, sed quod sit procedens ex Divino Amore et Divina Sapientia Dei Ho- minis: similiter Calor et Lux ex illo Sole. 93. Per Solem illum conspicuum angelis, ex quo ill is est calor et lux, non intelligitur Ipse Dominus, sed intelligitur primum procedons ab Ipso, quod est summum caloris spiritualis. Summum caloris spiritualis est spiri- tual^ ignis, qui est Divinus Amor et Divina Sapientia in sua prima correspondentia. Inde est, quod Sol ille appa- reat igneus, et quoque quod sit igneus angelis, sed non hominibus. Ignis qui ignis hominibus non est spiritualis, sed est naturalis; inter quos discrimen est sicut inter vivum et mortuum. Quare Sol spiritualis per calorem vivificat spirituales, et redintegrat spiritualia: sol autem naturalis quidem similiter naturales et naturalia, sed non ex se, verum per influxum caloris spiritualis, cui succentu- riatam opem fert. 94. Ille ignis spiritualis, in quo etiam lux est in sua origine, fit calor et lux spiritualis, quae decrescunt in pro- cedendo; et decrescentia fit per gradus, de quibus in sequentibus. Hoc ab antiquis repraesentatum est per cir- culos ex igne rutilos et ex luce splendentes circum caput Dei ; quae repraesentatio etiam hodie communis est, cum sistitur Deus ut Homo in picturis. 95. Quod amor producat calorem, et sapientia lucem, manifestum est ex ipsa experientia: homo dum amat incalescit, et cum ex sapientia cogitat videt res quasi in luce; ex quo patet, quod primum procedens amoris sit calor, et primum procedens sapientiae sit lux. Quod cor- respondentiae sint etiam, patet; nam calor non existit in ipso amore, sed ex illo in voluntate et inde in corpore; et lux non existit in sapientia, sed in intellectus cogita- tione et inde in loquela. Quare amor et sapientia sunt essentia et vita caloris et lucis: calor et lux sunt proceden- tia; et quia sunt procedentia, sunt etiam correspondentiae. 96. Quod lux spiritualis sit prorsus distincta a luce naturali, potest quisque scire, si ad mentis suae cogitationes attendit. Mens enim cum cogitat, videt objecta sua in luce, et illi qui spiritualiter cogitant, vident vera, et hoc in media 38 ANGELIC WISDOM The sun of the spiritual world is not God, it is a proceeding from the dlvine Love and dlvine Wisdom of God-Man; so also are the heat and LIGHT FROM THAT SUN. 93. By that sun which is before the eyes of the angels, and from which they have heat and light, is not meant the Lord Himself, but the first proceeding from Him, which is the fulness of spiritual heat. The fulness of spiritual heat is spiritual fire, which is Divine Love and Divine Wisdom in their first cor- respondence. On this account that sun appears fiery, and to the angels is fiery, but not to men. Fire which is fire to men is not spiritual, but natural; and between the two fires there is a difference like the difference between what is alive and what is dead. Therefore the spiritual sun by its heat vivifies spirit- ual beings and renews spiritual objects. The natural sun does the same for natural beings and natural objects; yet not from itself, but by means of an influx of spiritual heat, to which it contributes power that serves as a kind of substitute. 94* This spiritual fire, in which also there is light in its origin, becomes spiritual heat and light, which decrease in their going forth. This decrease is effected by degrees, which will be treated of in what follows. The ancients represented this by circles glowing with fire and resplendent with light around the head of God, as is common also at the present day in paint- ings representing God as a Man. 95* That love begets heat, and wisdom light, is manifest from actual experience. When man loves he grows warm, and when he thinks from wisdom he sees things as it were in light. And from this it is evident that the first proceeding of love is heat, and that the first proceeding of wisdom is light. That they are also correspondences is obvious; for heat has existence not in love itself, but from love in the will, and thence in the body; and light has existence not in wisdom, but in the thought of the understanding, and thence in the speech. Consequently love and wisdom are the essence and life of heat and light. Heat and light are what proceed, and because they are what proceed, they are also correspondences. 96. That spiritual light is altogether distinct from natural light, any one may know if he observes the thoughts of his mind. For when the mind thinks, it sees its objects in light, and they who think spiritually see truths, and this at midnight CONCERNING DIVINE LOVE —N. 93-99. 39 just as well as in the daytime. For this reason light is predi- cated of the understanding, and the understanding is said to see; thus one sometimes declares of something which another says, that he sees (that is, understands) that it is so. The understanding, because it is spiritual, cannot thus see by natural light, for natural light does not inhere in man, but withdraws with the sun. From this it is obvious that the understanding enjoys a light different from that of the eye, and that this light is from a different origin. 97. Let every one beware of thinking that the sun of the spiritual world is God Himself. God Himself is Man. The first proceeding from His Love and Wisdom is that fire-like spiritual [substance] which appears before the angels as a sun. When, therefore, the Lord manifests Himself to the angels in person, He manifests Himself as a Man; and this sometimes in the sun, sometimes out of it. 98. It is from this correspondence that in the Word the Lord is called not only a "sun" but also "fire" and "light." And by the '' sun '' is meant Himself as to Divine Love and Divine Wisdom together; by "fire" Himself in respecl: to Divine Love, and by "light" Himself in respect to Divine Wisdom. Spiritual heat and light, by their proceeding from the Lord as a sun, make one, just as His Divine Love and Divine Wisdom make one. 99* How Divine Love and Divine Wisdom in the Lord make one has been explained in Part I.; in Jike manner heat and light make one, because they proceed from these, and the things which proceed make one by virtue of their correspond- ence; heat corresponding to love, and light to wisdom. From this it follows that as Divine Love is Divine Esse, and Divine Wisdom is Divine Existere (as shown above, n. 14-16), so spiritual heat is the Divine proceeding from Divine Esse, and spiritual light is the Divine proceeding from Divine Existere. And as by that union Divine Love is of Divine Wisdom, and Divine Wisdom is of Divine Love (as shown above, n. 34-39), so spiritual heat is of spiritual light, and spiritual light is of spiritual heat. And because there is such a union it follows that heat and light, in proceeding from the Lord as a sun, are one. It will be seen, however, in what follows, that they are not received as one by angels and men. 4<Э SAPIENTIA ANGELICA ioo. Calor et lux quae a Domino ut Sole procedunt, sunt quae per eminentiam vocantur spirituale; et vocan- tur spirituale in singulari, quia unum sunt: quare in se- quentibus ubi dicitur spirituale, intelligitur utrumque simul. Ex illo spirituali est, quod totus ille mundus dicatur spi- ritualis; omnia illius mundi trahunt per illud spiritualc suam originem, et inde quoque denominationem. Quod ille calor et illa lux dicantur spirituale, est quia Deus va- catur Spiritus, ac Deus ut Spiritus est id Procedens. Deus ex ipsa sua Essentia vocatur Jehovah; sed per illud Pro- cedens vivificat et illustrat angelos caeli et homines eccle- siae: quare etiam vivificatio et illustratio dicitur fieri per Spiritum Jehovae. ЖOЖ. Quod calor et lux, hoc est, spirituale procedens a Domino ut Sole, unum faciant, illustrari potest per ca- lorem et lucem, quae procedunt a sole mundi naturalis. Illa duo etiam unum faciunt in exeundo a sole illo. Quod non unum faciant in terris, non est ex sole illo, scd ex tellure: haec enim cottidie volvitur circum axem, et quot- annis circumfertur secundum eclipticam; inde apparentia est quod calor et lux non unum faciant ; media enim ae- state est plus caloris quam lucis, et media hieme est plus lucis quam caloris. Simile est in mundo spirituali; sed tellus ibi non circumvolvitur et circumfertur, verum an- geli plus et minus se convertunt ad Dominum; et qui plus se convertunt plus ex calore et minus ex luce recipiunt; et qui minus se convertunt ad Dominum, plus ex luce et minus ex calore recipiunt. Inde est quod caeli, qui ex angelis sunt, distinécti sint in duo regna, quorum unum vocatur caeleste, alterum spirituale: angeli caelestes plus recipi- unt ex calore, et angeli spirituales plus ex luce. Secun- dum receptionem caloris et lucis ab illis apparent quoque terrae, super quibus habitant. Plenaria est corresponden- tia, modo loco motus telluris sumatur mutatio status ange- lorum. Жoa. Quod etiam omnia spiritualia oriunda per calorem et lucem sui Solis, in se spectata similiter unum faciant, at quod illa spectata ut procedentia ex affectionibus angelo- rum non faciant unum, videbitur in sequentibus. Quando calor et lux unum faciunt in caelis, est quasi vernum apud angelos: quando autem non unum faciunt, est vel sicut 40 ANGELIC WISDOM 100. The heat and light which proceed from the Lord as a sun are what are especially called the spiritual, and they are called the spiritual in the singular number, because they are one; when, therefore, the spiritual is mentioned in the following pages, it is meant both these together. From that spiritual it is that the whole of that world is called spiritual. Through that spiritual, all things of that world derive their origin, and also their name. That heat and that light are called the spiritual, because God is called a Spirit, and God as a Spirit is the spiritual going forth. God, by virtue of His own very Essence, is called Jehovah; but by means of this Proceeding, He vivifies and enlightens the angels of heaven and the men ot the Church. Consequently, vivification and enlightenment are said to be effected by the Spirit of Jehovah. 101. That heat and light, that is, the spiritual going forth from the Lord as a Sun, make one, may be illustrated by the heat and light which go forth from the sun of the natural world. These two also make one in their going out from that sun. That they do not make one on earth is owing not to the sun, but to the earth. For the earth revolves daily round its axis, and has a yearly motion following the ecliptic, which give the appearance that heat and light do not make one. For in the middle of summer there is more of heat than of light, and in the middle of winter more of light than of heat. In the spiritual world it is the same, except that there is in that world no daily or yearly motion of the earth; but the angels turn themselves, some more, some less, to the Lord; those who turn themselves more, receive more from heat and less from light, and those who turn themselves less to the Lord receive more from light and less from heat. From this it is that the heavens, which consist of angels, are divided into two kingdoms, one called celestial, the other spiritual. The celes- tial angels receive more from heat, and the spiritual angels more from light. Moreover, the lands they inhabit vary in appearance according to their reception of heat and light. If this change of state of the angels is substituted for the motion of the earth, the correspondence is perfect. 102. In what follows it will be seen, also, that all spiritual things which have originated through the heat and light of their sun, make one in like manner when regarded in them- selves, but when regarded as proceeding from the affeélions of the angels do not make one. When heat and light make one in the heavens, it is with the angels as if it were spring; but DE DIVINO AMORE.-N. 104. 41 aestivum, vel sicut brumale; non sicut brumale in zonis frigidis, sed sicut brumale in zonis calidis : receptio enim amoris et sapientiae ex aequo, est ipsum angelicum ; quare angelus est angelus caeli secundum unionem amoris et sapientiae apud illum. Simile est cum homine ecclesiae, si apud illum amor et sapientia, seu charitas et fides, unum faciunt. QUOD SOL MUNDI SPIRITUALIS APPAREAT IN MEDIA ALTITUDINE DISTANS AB ANGELIS SICUT SOL MUNDI NATURALIS AB HOMINIBUS. 103. Plerique e mundo ferunt secum ideam de Deo quod sit supra caput in alto, et de Domino quod sit in caelo inter angelos. Quod ferant ideam de Deo, quod sit supra caput in alto, est quia Deus in Verbo vocatur “ Al- tissimus," et dicitur quod habitet “in alto;" quare elevant oculos et manus sursum cum supplicant et adorant; non scientes quod per “altissimum” significetur intimum. Quod ferant ideam de Domino quod sit in caelo inter angelos, est quia de Ipso non cogitant aliter quam sicut de alio homine, et quidam sicut de angelo ; non scientes quod Do- minus sit Ipse et Unicus Deus, qui regit universum ; qui si inter angelos in caelo esset, non potuisset universum sub sua intuitione, subque suo auspicio et regimine habere; et si non coram illis, qui in mundo spirituali sunt, luceret ut Sol, non potuisset angelis aliqua lux esse; sunt enim angeli spirituales, et ideo non alia lux illorum essentiae convenit quam lux spiritualis. Quod lux in caelis sit, immensum excedens lucem in terris, videbitur infra ubi de gradibus. 104. Quod itaque Solem, ex quo lux et calor est an- gelis, concernit, apparet ille in elevatione a terris, super quibus habitant angeli, circiter quadraginta quinque gra- duum, quae est media altitudo ; et quoque apparet distans ab angelis sicut sol mundi ab hominibus. Sol ille in ea altitudine et in ea distantia apparet constanter, nec dimo- vetur. Inde est, quod non sint angelis tempora distincta in dies et annos, nec aliqua progressio diei a mane per meridiem ad vesperam in noctem; nec progressio anni a vere per aestatem ad autumnum in hiemem, sed est per- CONCERNING DIVINE LOVE.—N. IOO-IO4. 41 when they do not make one, it is either like summer or like winter—not like the winter in the frigid zones, but like the win- ter in the torrid zone. Thus reception of love and wisdom in like measure is the very angelic state, and therefore an angel is an angel of heaven according to the union in him of love and wisdom. It is the same with the man of the Church, when love and wisdom, that is, charity and faith, make one in him. The sun of the spiritual world appears at a middle altitude, far off from the angels, like the sun of the natural world from men. 103. Most people carry with them out of the world an idea of God, as being above the head, on high, and an idea of the Lord, as being in heaven among the angels. The idea of God as being above the head, on high, is held, because, in the Word, God is called the "Most High," and is said to "dwell on high ;'' therefore in prayer and worship men raise their eyes and hands upwards, not knowing that by "the Most High" is signified the inmost. The idea of the Lord as being in heaven among the angels, is held because men think of Him as they think of another man, some thinking of Him as they think of an angel, not knowing that the Lord is the Very and Only God who rules the universe. If He were among the angels in heaven, He could not have the universe under His gaze and under His care and government. And unless He shone as a sun before those who are in the spiritual world, angels could have no light; for angels are spiritual, and therefore no other than spiritual light is in accord with their essence. That there is light in the heavens, immensely exceeding the light on earth, will be seen below where degrees are discussed. 104. As regards the sun, therefore, from which angels have light and heat, it appears above the lands on which the angels dwell, at an elevation of about forty-five degrees, which is the middle altitude; it also appears far off from the angels like the sun of the world from men. The sun appears con- stantly at that altitude and at that distance, and does not move at all. Hence it is that angels have no times divided into days and years, nor any progression of the day from morning, through mid-day to evening and into night; nor any progres- sion of the year from spring, through summer to autumn, into winter; but there is perpetual light and perpetual spring; con- 42 SAPIENTIA ANGELICA petua lux et perpetuum ver: quare loco temporum ibi sunt status, ut supra dictum est. 105. Quod Sol mundi spiritualis appareat in media altitudine, sunt imprimis sequentes causae. Prima, quod sic calor et lux, quae procedunt ab illo Sole, sint in suo medio gradu, et inde in sua aequalitate, et sic in sua justa temperie ; nam si Sol supra mediam altitudinem appare- ret, perciperetur plus caloris quam lucis ; si infra illam, perciperetur plus lucis quam caloris : ut fit in terris dum sol est supra aut infra medium caeli; dum supra, crescit calor supra lucem, et dum infra, crescit lux supra calorem ; lux enim manet eadem tempore aestatis et tempore hie- mis, sed calor secundum gradus altitudinis solis augetur et diminuitur. Secunda causa, quod sol mundi spiritualis in media altitudine supra caelum angelicum appareat, est, quia sic perpetuum verest in omnibus caelis angelicis, ex quo an- geli sunt in statu pacis, nam hic status correspondet tem- pori veris in terris. Tertia causa est, quod sic angeli facies suas ad Dominum jugiter possint vertere, et Ipsum oculis vi- dere ; angelis enim in omni conversione corporis eorum est oriens, ita Dominus, ante facies ; quod peculiare est in illo mundo: hoc non fieret, si Sol istius mundi appareret supra aut infra medium, et minime si supra caput in zenith. 106. Si Sol mundi spiritualis non appareret distans ab angelis, sicut sol mundi naturalis ab hominibus, non foret universum caelum angelicum, ac sub illo infernum, et sub illis terraqueus noster orbis, sub Domini intuitione, auspicio, omnipraesentia, omniscientia, omnipotentia et providentia : comparative sicut sol mundi nostri, ille nisi foret in tali distantia a tellure, in qua apparet, non potuis- set praesens et potens esse in omnibus terris per calorem et lucem, ita non potuisset succcenturiatam opem Soli mundi spiritualis praestare. 107. Maxime necessarium est, ut sciatur, quod duo soles sint, unus spiritualis et alter naturalis : Sol spiritua- lis pro illis qui in mundo spirituali sunt, et sol naturalis pro illis qui in mundo naturali sunt. Nisi hoc sciatur, non potest aliquid juste intelligi de creatione et de homine, de quibus agendum est. Effectus quidem possunt videri; sed nisi simul causae effectuum videntur, non apparere possunt effectus quam sicut in nocte. 42 ANGELIC WISDOM sequently, with the angels, as was said above, in place of times there are states. 105. The sun of the spiritual world appears in a middle altitude chiefly for the following reasons :—First, the heat and light which proceed from that sun are thus at their medium in- tensity, consequently are equally proportioned and thus properly attempered. For if the sun were to appear above the mid- dle altitude more heat than light would be perceived, if below it more light than heat; as is the case on earth when the sun is above or below the middle of the sky; when above, the heat increases beyond the light, when below, the light increases beyond the heat; for light remains the same in summer and in winter, but heat increases and diminishes according to the degrees of the sun's altitude. Secondly, the sun of the spiritual world appears in a middle altitude above the angelic heaven, because there is thus a perpetual spring in all the angelic heavens, whereby the angels are in a state of peace; for this state corresponds to spring-time on earth. Thirdly, angels are thus enabled to turn their faces constantly to the Lord, and behold Him with their eyes. For at every turn of their bodies, the angels have the East, thus the Lord, before their faces. This is peculiar to that world, and would not be the case if the sun of that world were to appear above or below the middle altitude, and least of all if it appeared overhead in the zenith. 106. If the sun of the spiritual world did not appear far off from the angels, like the sun of the natural world from men, the whole angelic heaven, and hell under it, and our terraqueous globe under these, would not be under the view, the care, the omnipresence, omniscience, omnipotence, and providence of the Lord; comparatively as the sun of our world, if it were not at such a distance from the earth as it appears, could not be present and powerful in all lands by its heat and light, and therefore could not lend its aid, as a kind of substitute, to the sun of the spiritual world. 107. It is very necessary to be known that there are two suns, one spiritual, the other natural; a spiritual sun for those who are in the spiritual world, and a natural sun for those who are in the natural world. Unless this is known, nothing can be properly understood about creation or man, which are the sub- jects here to be treated of. Effects may, it is true, be observed; but unless at the same time the causea of effects are seen, effects can only appear as it were in the darkness of night. DE DIVINO AMORE, PARS II.-N. 110. 1 43 QUOD DISTANTIA INTER SOLEM ET INTER ANGELOS IN MUNDO SPIRITUALI SIT APPARENTIA SECUNDUM RECEPTIONEM DIVINI AMORIS ET DIVINAE SAPI- ENTIA AB ILLIS. 108. Omnes fallaciae, quae apud malos et apud sim- plices regnant, oriuntur ex apparentiis confirmatis. Quam- diu apparentiae manent apparentiae, sunt illae veritates apparentes, secundum quas unusquisque potest cogitare et loqui; at dum acceptantur pro ipsis veritatibus, quod fit dum confirmantur, tunc apparentes veritates fiunt falsitates et fallaciae. Sicut pro exemplo: apparentia est, quod sol cottidie circum tellurem feratur, et quotannis secun- dum eclipticam progrediatur; hoc quamdiu non confirma- tur, est veritas apparens, secundum quam quisque potest cogitare et loqui ; dicere enim potest, quod sol oriatur et occidat, et per id faciat mane, meridiem, vesperam et noctem ; tum quod sol nunc sit in illis aut in illis gradibus eclipticae seu suae altitudinis, et quod per id faciat ver, aestatem, autumnum et hiemem; at dum confirmatur quod illa apparentia sit ipsa veritas, tunc confirmator cogitat et loquitur ex fallacia falsitatem. Simile est cum innu- meris aliis apparentiis, non modo in naturalibus, civilibus, et moralibus, sed etiam in spiritualibus. 109. Simile est cum distantia Solis mundi spiritualis, qui Sol est primum procedens Divini Amoris et Divinae Sapientiae Domini. Veritas est quod nulla distantia sit; sed quod distantia sit apparentia secundum receptionem Divini Amoris et Divinae Sapientiae in suo gradu ab angelis. Quod distantiae in mundo spirituali sint apparentiae, con- stare potest ex illis quae supra demonstrata sunt, ut ex illis n. 7 ad 9, quod Divinum non sit in spatio ; et ex illis n. 69 ad 72, quod Divinum impleat omnia spatia absque spatio: et si non spatia sunt, nec sunt distantiae; vel quod idem, si spatia sunt apparentiae, etiam distantiae sunt apparentiae, nam distantiae sunt spatii. 110. Quod Sol mundi spiritualis appareat in distantia ab angelis, est quia Divinus Amor et Divina Sapientia recipitur in gradu caloris et lucis adaequato ab illis ; non CONCERNING DIVINE LOVE.—N. IO5-IIO. 43 The distance between the sun and the angels in the spiritual world is an appearance according to reception by them of Divine Love and Divine Wisdom. 108. All fallacies which prevail with the evi'. and the sim- ple arise from appearances which have been confirmed. So long as appearances remain appearances they are apparent truths, according to which every one may think and speak; but when they are accepted as real truths, which is done when they are confirmed, then apparent truths become falsities and falla- cies. For example :—It is an appearance that the sun is borne around the earth daily, and follows yearly the path of the ecliptic. So long as this appearance is not confirmed it is an apparent truth, according to which one may think and speak : for he may say that the sun rises and sets and thereby causes morn- ing, mid-day, evening, and night; also that the sun is now in such or such a degree of the ecliptic or of its altitude, and by this movement causes spring, summer, autumn, and winter. But when this appearance is confirmed as the real truth, then the confirmer thinks and utters a falsity springing from a fallacy. It is the same with innumerable other appearances, not only in natural, civil, and moral, but also in spiritual affairs. 109. It is the same with the distance of the sun of the spiritual world, which sun is the first proceeding of the Lord's Divine Love and Divine Wisdom. The truth is that there is no distance, but that the distance is an appearance according to the reception of Divine Love and Wisdom by the angels in their degree. That distances, in the spiritual world, are appearances may be seen from what has been shown above (as in n. 7-9, That the Divine is not in space; and in n. 69-72, That the Divine, apart from space, fills all spaces). If there are no spaces, there are no distances, or, what is the same, if spaces are appearances, distances also are appearances, for distances are of space. rro. The sun of the spiritual world appears at a distance from the angels, because they receive Divine Love and Divine Wisdom in the measure of heat and light that is adequate to their states. For an angel, because created and finite, cannot receive the Lord in the first degree of heat and light, such as is in the sun; if he did he would be entirely consumed. The Lord, therefore, is received by the angels in a degree of heat SAPIENTIA ANGELICA enim potest angelus, quia creatus et finitus est, recipere Dominum in primo gradu caloris et lucis, qualis est in Sole, tunc enim plane consumeretur ; quare Dominus re- cipitur ab illis in gradu caloris et lucis eorum amori et sapientiae correspondente. Hoc illustrari potest per hoc: quod angelus ultimi caeli non possit ascendere ad angelos tertii caeli; si enim ascendit et intrat caelum illorum, cadit sicut in deliquium, et luctatur vita ejus sicut cum morte; causa est, quia amor et sapientia ei est in minore gradu, et in simili calor amoris et lux sapientiae ejus. Quid tunc si angelus ascenderet usque versus Solem et veniret in ignem ejus ? Propter differentias receptionis Domini ab angelis, etiam caeli apparent inter se distincti. Supremum caelum, quod vocatur tertium, apparet supra secundum, et hoc supra primum ; non quod caeli distent, sed quod appareant distare; Dominus enim aeque prae- sens est apud illos qui in ultimo caelo sunt, ut est apud illos qui in tertio; id quod facit apparentiam distantiae est in subjectis, quae sunt angeli, non in Domino. . III. Quod ita sit, aegre potest comprehendi idea naturali, quia in illa est spatium ; sed potest comprehendi idea spirituali, quia in ea non est spatium ; in hac idea sunt angeli. Hoc usque comprehendi idea naturali potest, quod amor et sapientia, seu quod idem, quod Dominus qui est Divinus Amor et Divina Sapientia, non possit progredi per spatia, sed quod sit apud unumquemvis secundum re- ceptionem. Quod Dominus sit praesens apud omnes, do- cet Ipse (apud Matth., cap. xxviii. 20): et quod mansio- nem faciat apud illos qui amant Ipsum (Joh. xiv. 21, [23]). 112. Sed hoc videri potest sicut superioris sapientiae, quia confirmatum est per caelos et per angelos ; at usque simile est apud homines. Homines quoad interiora mentis eorum ab eodem Sole incalescunt et illustrantur; a calore ejus incalescunt, et a luce ejus illustrantur, quantum a Domino recipiunt amorem et sapientiam. Differentia inter angelos et homines est, quod angeli solummodo sub illo Sole sint, homines autem non modo sub illo Sole, sed etiam sub sole mundi: corpora enim hominum, nisi sint sub utroque sole non possunt existere et subsistere ; ali- ter corpora angelorum quae sunt spiritualia. 44 ANGELIC WISDOM and light corresponding to their love and wisdom. The follow- ing may serve for illustration. An angel of the outmost heaven cannot ascend to the angels of the third heaven; for if he does, and enters their heaven, he falls into a kind of swoon, and his life, as it were, strives with death; the reason is that he has a less degree of love and wisdom, and in the same degree as his love and wisdom are the heat of his love and the light of his wisdom. What, then, would be the result if an angel were to ascend even to the sun, and come into its fire? On account of the differences of reception of the Lord by the angels, the heavens also appear separate from one another. The highest heaven, which is called the third, appears above the second, and the second above the first; not that the heavens are apart, but they appear to be apart, for the Lord is present equally with those who are in the outmost heaven and with those who are in the third heaven. That which causes the appearance of distance is not in the Lord but in the subjecb, that is, the angels. IЖЖ* That this is so can hardly be comprehended by natural ideas, because in such there is space; but by spiritual ideas, such as the angels have, it can be comprehended, because in such there is no space. But even by natural ideas this much can be comprehended, that love and wisdom (or what is the same, the Lord, who is Divine Love and Divine Wisdom) cannot advance through spaces, but is present with each one according to reception. That the Lord is present with all, He teaches in Matthew (xxviii. 20), and that He makes His abode with those who love Him, in John (xiv. 23). 112. As this has been proved by means of the heavens and the angels, it may seem a matter of superior wisdom; but the same is true of men. Men, as to the interiors of their minds, are warmed and illuminated by that same sun. They are warmed by its heat and illuminated by its light in the measure in which they receive love and wisdom from the Lord. The difference between angels and men is that angels are under the spiritual sun only, but men are under not only that sun, but also the sun of this world; for men's bodies can begin and continue to exist only under both suns; but not so the bodies of angels, which are spiritual. DE DIVINO AMORE, PARS II.-N. 115. QUOD ANGELI SINT IN DOMINO, ET DOMINUS IN ILLIS ; ET QUIA ANGELI SUNT RECIPIENTES, QUOD SOLUS DOMINUS SIT CAELUM. 113. Caelum vocatur “habitaculum Dei," et quoque “thronus Dei,” et inde creditur quod Deus ibi sit, sicut est rex in suo regno. Sed Deus, hoc est Dominus, in Sole supra caelos est, et per praesentiam Ipsius in calore et luce est in caelis, ut in binis articulis superioribus os- tensum est: et tametsi Dominus eo modo est in caelo, usque est ibi ut in Se, nam (ut mox supra, n. 108-112 de- monstratum est,) est distantia inter Solem et caelum non distantia, sed apparentia distantiae ; quare cum distantia illa est solum apparentia, sequitur quod Ipse Dominus sit in caelo, est enim in amore et, sapientia angelorum caeli; et quia est in amore et sapientia omnium angelorum, et angeli constituunt caelum, est in universo caelo. 114. Quod Dominus non modo sit in caelo, sed etiam quod sit ipsum Caelum, est quia amor et sapientia faciunt angelum, et illa duo sunt Domini apud angelos; inde se- quitur, quod Dominus sit Caelum. Angeli enim non sunt angeli a proprio illorum; proprium illorum est prorsus sicut proprium hominis, quod est malum. Quod hoc sit proprium angelorum, est quia omnes angeli fuerunt homi- nes, et id proprium a nativitate illis inhaeret: removetur modo ; et quantum id removetur, tantum recipiunt amorem et sapientiam, hoc est, Dominum in se. Quisque potest videre, si modo aliquantum elevat intellectum, quod Do- minus non possit habitare nisi quam in suo apud angelos, hoc est, in proprio suo, quod est Amor et Sapientia, et prorsus non in proprio angelorum, quod est malum. Inde est, quod quantum removetur malum, tantum Dominus sit in illis, et tantum illi sint angeli. Ipsuin angelicum caeli est Divinus Amor et Divina Sapientia. Hoc Divinum vocatur angelicum dum est in angelis. Inde iterum pa- tet, quod angeli sirt angeli a Domino, et non a semet; consequenter etiam caelum. 115. Sed quomodo Dominus est in angelo, et angelus in Domino, non potest comprehendi, nisi sciatur qualis CONCERNING DIVINE LOVE.—N. III-II5. 45 A.NGELS ARE IN THE LORD, AND THE LORD IN THEM; AND BECAUSE ANGELS ARE RECIPIENTS, THE LORD ALONE IS HEAVEN. 113* Heaven is called "the dwelling-place of God," also "the throne of God," and from this it is believed that God is there as a king in his kingdom. But God (that is, the Lord) is in the snn above the heavens, and by His presence in heat and light, is in the heavens (as is shown in the last two paragraphs). But although the Lord is present in heaven in that manner, still He is there as in Himself. For (as shown just above, n. 108-112) the distance between the sun and heaven is not distance, but appearance of distance; and since that distance is only an appearance it follows that the Lord Himself is in heaven, for He is in the love and wisdom of the angels of heaven; and since He is in the love and wisdom of all angels, and angels constitute heaven, He is in the whole heaven. 114* The Lord not only is in heaven, but is heaven itself; for love and wisdom are what make the angel, and these two with angels are the Lord's; from which it follows that the Lord is heaven. For angels are not angels from what is their own, for what is their own is altogether like what is man's own, which is evil. An angel's selfhood is such because all angels were once men, and this selfhood clings to the angels from their birth. It is only put aside, and so far as it is put aside the angels re- ceive love and wisdom, that is, the Lord, in themselves. Any- one, if he will only elevate his understanding a little, can see that the Lord can dwell in angels, only in what is His, that is, in what is His very own, which is love and wisdom, and not at all in the selfhood of angels, which is evil. From this it is, that so far as evil is put away so far the Lord is in them, and so far they are angels. The very angelic itself of heaven is Love Divine and Wisdom Divine. This Divine is called the angelic when it is in angels. From this, again, it is evident that angels are angels from the Lord, and not from themselves; consequently, the same is true of heaven. 115* But how the Lord is in an angel and an angel in the Lord cannot be comprehended, unless the nature of the con- junction is known. Conjunction is of the Lord with the angel and of the angel with the Lord; conjunction, therefore, is reciprocal. On the part of the angel it is as follows. The angel, in like manner as man, has no other feeling than that he 46 SAPIENTIA ANGELICA conjunctio est. Conjunctio est Domini cum angelo, ac angeli cum Domino; quare est conjunctio reciproca. Est illa a parte angeli ut sequitur: angelus non percipit ali- ter quam quod sit in amore et sapientia a se, similiter ut homo, et inde sicut amor et sapientia sint ejus aut sua. Nisi ita perciperet, non foret aliqua conjunctio; ita non foret Dominus in illo, et ille in Domino. Nec dari potest, quod Dominus sit in aliquo angelo et homine, nisi ille, in quo cum amore et sapientia est, percipiat et sentiat id sicut suum: per hoc non modo recipitur, sed etiam recep- tus retinetur, et quoque redamatur. Quare per id fit an- gelus sapiens, et manet sapiens. Quis potest velle amare Dominum et proximum, et quis potest velle sapere, nisi sentiat et percipiat id quod amat, discit et haurit, sicut suum ? Quis aliter potest retinere illud apud se? Si id non foret, amor et sapientia influens non aliquam sedem haberet, transflueret enim nec afficeret; sic angelus non foret angelus, nec homo foret homo; immo non foret aliud quam sicut est inanimatum. Ex his constare potest, quod reciprocum esse debeat, ut sit conjunctio. 116. Sed quomodo hoc fit, quod angelus percipiat et sentiat ut suum, et sic recipiat et retineat, cum tamen non ejus est, (nam supra dictum est, quod angelus non sit an- gelus a suo, sed ab illis quae apud eum sunt ex Domino,) nunc dicetur. Res in se talis est. Est apud unumquemvis angelum liberum et rationalitas : haec duo sunt apud illum propterea ut receptibilis amoris et sapientiae a Domino sit. Sed utrumque, tam liberum quam rationalitas, non est illius, sed est Domini apud illum. At quia illa duo intime conjuncta sunt vitae ejus, ita intime ut dici queant vitae injuncta, ideo illa apparent sicut propria ejus. Ex illis potest cogitare et velle, ac loqui et agere; et quod ex illis cogitat, vult, loquitur et agit, apparet sicut a se. Hoc facit reciprocum, per quod conjunctio. At usque quantum angelus credit quod amor et sapientia sint in illo, et sic vindicat illa sibi ut sua, tantum non est angelicum in illo, et inde tantum non est conjunctio ejus cum Do- mino; non enim est in veritate ; et quia veritas cum luce caeli unum facit, tantum non potest esse in caelo ; ex eo enim negat quod vivat ex Domino, et credit quod vivat ex se, consequenter quod Divina essentia illi sit. In illis 46 ANGELIC WISDOM is in love and wisdom from himself, consequently as if love and wisdom were his, or his own. Unless he so felt there would be no conjunclion, thus the Lord would not be in him, nor he in the Lord. Nor can it be possible for the Lord to be in any angel or man, without the one in whom the Lord is, with love and wisdom, having a feeling and sense as if they were his own. By this means the Lord is not only received, but also, when received, is retained, and likewise loved in return. And by this, also, the angel is made wise and continues wise. Who can wish to love the Lord and his neighbor, and who can wish to be wise, without a sense and feeling that what he loves, learns, and imbibes is, as it were, his own? Who otherwise can retain it in himself? If this were not so, the inflowing love and wisdom would have no abiding-place, for it would flow through and not affect; thus an angel would not be angel, nor would man be man; he would be merely like something inanimate. From all this it can be seen that there must be an ability to reciprocate that there may be conjunction. Жi6. It shall now be explained how it comes that an angel perceives and feels as his own, and thus receives and retains that which yet is not his; for, as was said above, an angel is not an angel from what is his own, but from those things which he has from the Lord. The essence of the matter is this :—Every angel has freedom and rationality; these two he has to the end that he may be capable of receiving love and wisdom from the Lord. Yet neither of these, freedom nor rationality, is his, they are the Lord's with him. But since the two are intimately conjoined to his life, so intimately that they may be said to be joined into it, they appear to be his very own. It is from them that he is able to think and will, and to speak and act; and what he thinks, wills, speaks, and does from them, appears as if it were from himself. This gives him the ability to reciprocate, and by means of this con- junction is possible. But so far as an angel believes that love and wisdom are really in him, and thus lays claim to them for himself as if they were his own, so far the angelic is not in him, and therefore he has no conjunction with the Lord; for he is not in truth, and as truth makes one with the light of heaven, so far he cannot be in heaven; for he thereby denies that he lives from the Lord, and believes that he lives from him- self, and that he therefore possesses Divine essence. In these two, freedom and rationality, the life which is called angelic and human consists. From all this it can be seen that for the sake DE DIVINO AMORE, PARS II.-N. 119. 47 duobus, libero et rationalitate, consistit vita quae voca- tur angelica et humana. Ex his constare potest, quod angelo sit reciprocum propter conjunctionem cum Do- mino, sed quod reciprocum in sua facultate spectatum non sit ejus sed Domini. Inde est, si reciproco illo, a quo percipit et sentit sicut suum quod est Domini, abutitur, quod fit appropriando illud sibi, quod decidat ab angelico. Quod conjunctio reciproca sit, docet Ipse Dominus apud Jo- hannem (cap. xiv. 20-24; cap. xv.4-6); ac quod conjunctio Domini cum homine, et hominis cum Domino, sit in illis quae Domini sunt, quae vocantur verba Ipsius (Joh. xv. 7). 117. Sunt qui opinantur quod Adamus in tali libero seu libero arbitrio fuerit, ut a se potuerit amare Deum et sapere, et quod id liberum arbitrium in posteris ejus de- perditum sit; sed hoc est error: homo enim non est Vita, sed recipiens vitae (videatur supra, n. 4-6, 54-60); et qui est recipiens vitae, non potest ex aliquo suo amare et sapere. Quare etiam ille, cum ex suo voluit sapere et amare, de- lapsus est a sapientia et amore, et ejectus est e Paradiso. 118. Simile quod nunc dictum est de angelo, dicen- dum est de caelo quod ex angelis consistat, quoniam Divi- num in maximis et minimis est idem (ut supra, n. 77–82, demonstratum est). Simile quod dictum est de angelo et caelo, dicendum est de homine et ecclesia : nam angelus caeli et homo ecclesiae unum agunt per conjunctionem; et quoque homo ecclesiae quoad interiora quae mentis ejus sunt, est angelus : sed per hominem ecclesiae intelli- gitur homo in quo est ecclesia. QUOD IN MUNDO SPIRITUALI ORIENS SIT UBI DOMINUS UT SOL APPARET, ET QUOD RELIQUAE PLAGAE INDE SINT. 119. Actum est de Sole mundi spiritualis et ejus essentia, ac de calore et luce ejus, ac de praesentia Do- mini inde: nunc etiam de plagis illius mundi agetur. Quod de illo Sole et de illo mundo agatur, est causa quia agitur de Deo, et de amore et sapientia ; et de illis aliter quam ex ipsa origine agere, foret agere ab effectibus, et non a causis : et tamen effectus nihil docent quam effec- CONCERNING DIVINE LOVE.—N. II6-II9. 47 of conjunction with the Lord, the angel has the ability to re- ciprocate, but that this ability, in itself considered, is not his but the Lord's. From this it is, that if he abuses this ability to reciprocate, by which he perceives and feels as his own what is the Lord's, which is done by appropriating it to him- self, he falls from the angelic state. That conjunction is reci- procal, the Lord Himself teaches {John xiv. 20-24; xv- 4-6); also that the conjunction of the Lord with man and of man with the Lord, is in those things of the Lord that are called His words {John xv. 7). 117* Some are of the opinion that Adam was in such liberty or freedom of choice as to be able to love God and be wise from himself, and that this freedom of choice was lost in his posterity. But this is an error; for man is not life, but is a recipient of life (see above, n. 4-6, 54-60); and he who is a recipient of life cannot love and be wise from anything of his own; consequently, when Adam willed to be wise and to love on his own account, he fell from wisdom and love, and was cast out of Paradise. Жi8* What has just been said of an angel is likewise true of heaven, which consists of angels, since the Divine in great- est and least things is the same (as was shown above, n. 77-82). What is said of an angel and of heaven is likewise true of man and the Church, for the angel of heaven and the man of the Church act as one through conjunction; in fact, a man of the Church is an angel, in respect to the interiors which are of his mind. By a man of the Church is meant a man in whom the Church is. In the spiritual world the east is where the Lord appears as a sun, and from that the other quar- ters are determined. ЖЖ9. The sun of the spiritual world and its essence, also its heat and light, and the presence of the Lord thereby, have been treated of; a description is now to be given of the quarters in the spiritual world. That sun and that world are treated of, because God and love and wisdom are treated of; and to treat of these subjecb except from their very origin would be to proceed from effecb, not from causes. Yet from effecb nothing but effecb can be learned; when effecb alone are considered no cause is brought to light; but causes reveal 48 SAPIENTIA ANGELICA tus, et illi soli lustrati non propalant aliquam causam; sed causae propalant effectus; et scire effectus ex causis est sapere ; at inquirere causas ab effectibus non est sa- pere, quia tunc se offerunt fallaciae, quas inquisitor vocat causas, et hoc est sapientiam infatuare. Causae enim sunt priora, et effectus posteriora; et ex posterioribus non videri possunt priora, sed posteriora ex prioribus. Hic est ordo. Haec causa est, quod de mundo spirituali hic primum agatur, omnes enim causae ibi sunt; et postea de mundo naturali, ubi omnia quae apparent sunt effectus. 120. Hic nunc dicetur de plagis in mundo spirituali. Sunt ibi similiter plagae sicut in mundo naturali; sed plagae mundi spiritualis, sicut ipse mundus est, sunt spiri- tuales; at plagae mundi naturalis, sicut ipse mundus, sunt naturales ; quare tantum differunt ut nihil commune habe- ant. Sunt quatuor plagae in utroque mundo, quae oriens, occidens, meridies et septentrio vocantur. Illae quatuor plagae in mundo naturali sunt constantes, determinatae a sole in meridie ; antrorsum est septentrio, ab uno latere est oriens, ab altero est occidens, quae plagae a meridie cujusvis loci determinantur, solis enim statio in meridie ubivis est semper eadem et sic fixa. Aliter in mundo spirituali : ibi plagae determinantur a Sole ibi, qui con- stanter apparet in suo loco, et ubi apparet est oriens. Quare determinatio plagarum in illo mundo non est sicut in mundo naturali a meridie, sed est ab oriente; antror- sum est occidens, ab uno latere est meridies, ab altero est septentrio. Sed quod plagae illae non sint a Sole ibi, sed ab incolis illius mundi, qui sunt angeli et spiritus, vide- bitur in sequentibus. 121. Quoniam plagae illae ex origine sua, qui est Dominus ut Sol, sunt spirituales, ideo habitationes ange- lorum et spirituum, quae omnes sunt secundum plagas illas, etiam spirituales sunt; et spirituales sunt, quia habi- tant secundum receptiones amoris et sapientiae a Domino. Illi qui in amoris gradu superiori sunt, habitant in oriente, qui in amoris gradu inferiore in occidente, qui in sapien- tiae gradu superiore in meridie, et qui in sapientiae gradu inferiore in septentrione. Inde est, quod in Verbo per “orientem” in supremo sensu intelligatur Dominus, et in sensu respectivo amor in Ipsum, per “occidentem” amor in Ipsum decrescens, per “meridiem” sapientia in luce, 48 ANGELIC WISDOM eftecb. To know effefls from causes is to be wise; but to search for causes from effecb is not to be wise, because fallacies then present themselves, which the investigator calls causes, and this is to turn wisdom into foolishness. Causes are things prior, and effecb are things posterior; and things prior cannot be seen from things posterior, but things posterior can be seen from things prior. This is order. For this reason the spiritual world is here first treated of, for all causes are there, and after- wards the natural world, where all things that appear are effects. 120. The quarters in the spiritual world shall now be spoken of. There are quarters there in like manner as in the natural world, but like that world itself, they are spiritual; while the quarters in the natural world, like that world itself, are natural; the difference between them, therefore, is so great that they have nothing in common. In each world there are four quarters, which are called east, west, south, and north. In the natural world, these four quarters are constant, deter- mined by the sun on the meridian; opposite this is north, on one side is east, on the other, west. These quarters are determined by the meridian of each place; for the sun's station on the meridian at each point is always the same, and is therefore fixed. In the spiritual world it is different. The quarters there are determined by the sun of that world, which appears constantly in its own place, and where it appears is the east; consequently the determination of the quarters in that world is not from the south, as in the natural world, but from the east; opposite to this is west, on one side is south, and on the other, north. But that these quarters are not determined by the sun, but by the inhabitants of that world, who are angels and spirits, will be seen in what follows. isei. As these quarters, by virtue of their origin, which is the Lord as a sun, are spiritual, so the dwelling-places of angels and spirits, all of which are according to these quarters, are also spiritual. They are spiritual, because angels and spirits have their places of abode according to their reception of love and wisdom from the Lord. Those in a higher degree of love dwell in the east; those in a lower degree of love in the west; those in a higher degree of wisdom, in the south; and those in a lower degree of wisdom, in the north. From this it is that, in the Word, by "the east," in the highest sense, is meant the Lord, and in a relative sense love to Him; by the "west," a diminishing love to Him ; by the "south" wisdom in DE DIVINO AMORE, PARS II.—N. I25. 49 et per "septentrionem" sapientia in umbra: aut similia respective ad statum eorum de quibus agitur. 122. Quoniam oriens est a quo omnes plagae in mundo spirituali determinantur, et per "orientem" in supremo sensu intelligitur Dominus et quoque Divinus Amor, patet quod Dominus et amor in Ipsum sit, a quo omnia sunt; et quod quantum quis non in illo amore est, tantum ab Ipso remotus sit, et habitet vel in occidente, vel in meridie, vel in sep- tentrione, ad di'stantias ibi secundum receptiones amoris. 123. Quoniam Dominus ut Sol constanter est in ori- ente, ideo antiqui, apud quos omnia cultus repraesentativa spiritualium fuerunt, in adorationibus suis verterunt facies ad orientem; ac ut simile in omni cultu facerent, templa sua etiam illuc verterunt: ex quo est, quod etiam templa hodie similiter aedificentur. Quod plagae in mundo spirituali non sint a Do- mino ut Sole, sed quod sint ab angelis se- cundum receptionem. 124. Dictum est, quod angeli habitent distincti inter se, quidam in plaga orientali, quidam in occidentali, qui- dam in meridionali, et quidam in septentrionali; et quod qui in plaga orientali habitant, sint in amoris superiori gradu, qui in occidentali in amoris inferiori gradu, qui in meridionali in sapientiae luce, et qui in septentrionali in sapientiae umbra. Illa habitationum diversitas appa- ret sicut sit a Domino ut Sole, cum tamen est ab an- gelis. Dominus non est in majori et minori gradu amo- ris et sapientiae, seu Ipse ut Sol non est in majori et mi- nori gradu caloris et lucis apud unum quam apud alterum, est enim ubivis idem: sed non recipitur ab uno et ab altero in simili gradu; et hoc facit ut appareant sibi inter se distare plus et minus, et quoque varie secundum plagas. Ex quo sequitur, quod plagae in mundo spirituali non aliud sint, quam variae receptiones amoris et sapientiae, et inde caloris et lucis ex Domino ut Sole. Quod ita sit, patet a demonstrate supra (n. 108-112), quod distantiae in mundo spirituali sint apparentiae. 125. Quia plagae sunt variae receptiones amoris et CONCERNING DIVINE LOVE.—N. I2O-I25. 49 light; and by the "north" wisdom in shade; or similar things relatively to the state of those who are treated o£ 122. Since the east is the point from which all quarters in the spiritual world are determined, and by the east, in the highest sense, is meant the Lord, and also Divine Love, it is evident that the source from which all things are, is the Lord and love to Him, and that one is remote from the Lord in the measure in which he is not in that love, and dwells either in the west, or in the south, or in the north, at distances cor- responding to the reception of love. 123. Since the Lord as a sun is constantly in the east, the ancients, with whom all things of worship were represent- ative of spiritual things, turned their faces to the east in their devotions; and that they might do the like in all worship, they turned their temples also in that direclion. From this it is that, at the present day, churches are built in like manner. The quarters in the spiritual world are not from the Lord as a sun, but from the angels according to reception. 124. It has been stated that the angels dwell separate from each other; some in the eastern quarter, some in the westorn, some in the southern, and some in the northern; and that those who dwell in the eastern quarter are in a higher degree of love; those in the western, in a lower degree of love; those in the southern, in the light of wisdom; and those in the northern, in the shade of wisdom. This diversity of dwelling-places appears as though it were from the Lord as a sun, but it is really from the angels. The Lord is not in a greater and lesser degree of love and wisdom, that is, as a sun He is not in a greater or lesser degree of heat and light with one than with another, for He is everywhere the same. But He is not received by one in the same degree as by another; and this makes them appear to themselves to be more or less distant from one another, with variety as regards the quarters. From this it follows that quarters in the spiritual world are nothing else than various receptions of love and wisdom, and thence of heat and light from the Lord as a sun. That this is so is plain from what was shown above (n. 108-112), that in the spiritual world distances are appearances. 125. As the quarters are various receptions of love and 50 SAPIENTIA ANGELICA sapientiae ab angelis, dicetur de varietate, ex qua appa- rentia illa existit. Dominus est in angelo et angelus in Domino, ut in articulo praecedente ostensum est; sed quia apparet sicut Dominus ut Sol sit extra illum, appa- ret etiam quod Dominus videat illum e Sole, et quod ille videat Dominum in Sole, quod est paene sicut imago appa- ret in speculo. Quare si ex apparentia illa loquendum sit, tunc res talis est; quod Dominus videat et inspiciat unum- quemvis facie ad faciem, sed quod vicissim angeli non ita Dominum : illi qui in amore in Dominum a Domino sunt, vident Ipsum directe, ideo illi sunt in oriente et occidente: illi autem qui plus in sapientia sunt, vident Dominum ob- lique ad dextrum ; et qui minus in sapientia sunt, oblique ad sinistrum; ideo hi et illi sunt in septentrione et meri- die. Quod hi in obliquo aspectu sint, est quia amor et sapientia ut unum procedunt a Domino, sed non ut unum recipiuntur ab angelis, ut quoque prius dictum est; et sapientia, quae abundat super amorem, apparet quidem ut sapientia, sed usque non est, quia superabundanti sapien- tiae non inest vita ex amore. Ex his patet, unde est diversitas receptionis, juxta quam habitationes angelorum secundum plagas in mundo spirituali apparent. 126. Quod varia receptio amoris et sapientiae faciat plagam in mundo spirituali, constare potest ex eo, quod angelus mutet plagam secundum incrementum et decre- mentum amoris apud illum ; ex quo patet, quod plaga non sit a Domino ut Sole, sed quod sit ab angelo secundum receptionem. Simile est cum homine quoad spiritum ejus. Ille quoad spiritum est in quadam plaga mundi spiritua- lis, in quacunque plaga mundi naturalis sit; nam ut supra dictum est, plagae mundi spiritualis non commune habent cum plagis mundi naturalis : in his est homo quoad cor- pus, in illis autem quoad spiritum. 127. Ut amor et sapientia apud angelum et apud ho- minem unum faciant, sunt paria in omnibus corporis ejus, Oculi, aures et nares sunt paria; manus, lumbi et pedes sunt paria ; cerebrum in duo hemisphaeria divisum est, cor in binas cameras, pulmo in binos lobos, similiter reli- qua. Ita in angelo et homine est dextrum et sinistrum ; et omnes partes dextrae eorum se referunt ad amorem ex quo sapientia, et omnes partes sinistrae ad sapientiam ex DE DIVINO AMORE, PARS II.—N. 130. 51 amore : seu quod idem, omnes partes dextrae ad bonum ex quo verum, et omnes partes sinistrae ad verum ex bono. Haec paria angelo et homini sunt, ut amor et sapientia, seu bonum et verum, unum agant, ac ut unum spectent ad Dominum. Sed de hac re plura in sequentibus. 128. Ex his videri potest in qua fallacia et inde falsi- tate sunt illi, qui opinantur quod Dominus ex arbitrio im- pertiatur caelum, seu quod ex arbitrio det ut unus sapiat et amet plus quam alter; cum tamen Dominus aeque vult ut sapiat et salvetur unus ac alter ; providet enim omni- bus media: quisque sicut recipit illa et vivit secundum illa, ita sapit et salvatur, est enim Dominus idem apud unum et apud alterum : at quod recipientes, qui sunt angeli et homines, dissimiles sint ex dissimili receptione et vita. Quod ita sit, constare potest ex illis, quae nunc de plagis, et de habitationibus angelorum secundum illas, dicta sunt; quod nempe illa diversitas non sit a Domino, sed a reci- pientibus. QUOD ANGELI FACIEM SUAM JUGITER VERTANT AD Do- MINUM UT SOLEM, ET SIC HABEANT MERIDIEM AD DEXTRUM, SEPTENTRIONEM AD SINISTRUM, ET OC- CIDENTEM A TERGO. 129. Omnia quae hic de angelis et de conversione illorum ad Dominum ut Solem, dicuntur, etiam de homine quoad ejus spiritum intelligenda sunt; nam homo quoad suam mentem est spiritus, et si in amore et sapientia est, est angelus : quare etiam post mortem, dum externa sua, quae traxerat ex naturali mundo, exuit, fit spiritus aut angelus. Et quia angeli jugiter vertunt faciem ad orientem Solis, ita ad Dominum, dicitur etiam de homine, qui in amore et sapientia a Domino est, quod videat Deum, quod spectet ad Deum, quod habeat Deum ante oculos, per quae intelligitur quod vivat sicut angelus. Talia dicuntur in mundo, tam quia actualiter existunt in caelo, quam quia actualiter existunt in spiritu hominis. Quis non videt ante se ad Deum, ad quamcunque plagam versa est ejus facies, dum orat? 130. Quod angeli facies suas jugiter vertant ad Do- CONCERNING DIVINE LOVE.—N. I26-I3O. 51 or, what is the same, all the right parts have relation to the good from which truth comes; and all the left parts, to the truth which is from good. Angel and man have these pairs in order that love and wisdom, or good and truth, may añ as one, and, as one, may have regard to the Lord. But of this more in what follows. 128* From all this it can be seen in what fallacy and con- sequent falsity those are, who suppose that the Lord bestows heaven arbitrarily, or arbitrarily allows one to become wise and loving more than another, when, in truth, the Lord is just as desirous that one may become wise and be saved as another. For he provides means for all; and every one becomes wise and is saved in the measure in which he accepts these means, and lives in accordance with them. For the Lord is the same with one as with another; but the recipients, who are angels and men, are unlike by reason of unlike reception and life. That this is so can be seen from what has just been said of spiritual quarters, and of the dwelling-places of the angels in accordance with them; namely, that the diversity is not from the Lord but from the recipients. Angels turn their faces constantly to the Lord as a sun, and thus have the south to the right, the north to the left, and the west behind THEM. 129. All that is here said of angels, and of their turning to the Lord as a sun, is also to be understood of man, as regards his spirit. For man in respect to his mind is a spirit, and if in love and wisdom, is an angel; consequently, after death, when he has put off his externals, which he had derived from the natural world, he becomes a spirit or an angel. And because angels turn their faces constantly toward the sun in the east, thus toward the Lord, it is said also of any man who is in love and wisdom from the Lord, that "he sees God," that "he looks to God," that "he has God before his eyes," by which is meant that he lives as an angel does. Such things are spoken of in the world, because they actually have existence both in heaven and in the spirit of man. Who does not look before himself to God when he prays, to whatever quarter his face may be turned? 130. Angels turn their faces constantly to the Lord as a 52 SAPIENTIA ANGELICA minum ut Solem, est quia angeli in Domino sunt et Domi- nus in illis, et Dominus interius ducit affectiones et cogi- tationes eorum, et vertit illas jugiter ad Se; inde non possunt aliter quam ad orientem, ubi Dominus ut Sol apparet, spectare. Inde patet, quod angeli non se ad Dominum vertant, sed quod Dominus illos ad Se: cum enim angeli interius cogitant de Domino, tunc non cogi- tant de Ipso aliter quam in se; ipsa cogitatio interior non facit distantiam, sed cogitatio exterior, quae cum visu oculorum unum agit, facit. Causa est, quia cogitatio ex- terior est in spatio, non autem interior; et ubi non est in spatio, ut in mundo spirituali, usque est in apparentia spatii. Sed haec parum possunt intelligi ab homine, qui de Deo cogitat ex spatio; Deus enim est ubivis, et non tamen in spatio : ita est tam intra quam extra angelum ; et inde potest angelus videre Deum, hoc est, Dominum, et intra se et extra se; intra se dum ex amore et sapientia cogitat, extra se dum de amore et sapientia. Sed de his in specie dicetur in transactionibus de Domini Omniprae- sentia, Omniscientia et Omnipotentia. Caveat sibi omnis ne in exsecrabilem illam haeresin labatur, quod Deus Se infuderit hominibus, et quod in illis sit, et non in Se am- plius; cum tamen Deus est ubivis, tam intra hominem quam extra illum; est enim in omni spatio absque spatio (ut supra, n. 7-10, 69–72, ostensum est). Nam si foret in homine, foret non modo dividuus, sed etiam inclusus spa- tio; immo etiam homo tunc potuisset cogitare se Deum esse. Haec haeresis tam abominabilis est, ut in mundo spirituali puteat sicut cadaver. 131. Conversio angelorum ad Dominum talis est, quod in omni conversione corporis illorum spectent ad Dominum ut Solem ante se. Angelus potest se convertere circum et circum, et per id videre varia quae circum illum sunt, sed usque Dominus ut Sol ante faciem ejus jugiter apparet. Hoc potest mirabile videri, sed usque veritas est. Datum etiam est mihi ita Dominum ut Solem videre ; ante faciem meum video Ipsum ; et per plures annos, ad quamcunque plagam mundi me converteram, Ipsum similiter vidi. 132. Quoniam Dominus ut Sol, ita oriens ante facies omnium angelorum caeli est, sequitur quod ad dextrum illis sit meridies, ad sinistrum septentrio, et a tergo orci. 52 ANGELIC WISDOM sun, because they art in the Lord, and the Lord in them; and the Lord interiorly leads their affections and thoughts, and turns them constantly to Himself; consequently they cannot do other- wise than look towards the east where the Lord appears as a sun; from which it is evident that angels do not turn them- selves to the Lord, but the Lord turns them to Himself. For when angels think interiorly of the Lord, they only think of Him as being in themselves. Real interior thought does not cause distance, but exterior thought, which acb as one with the sight of the eyes; and for the reason that exterior thought, but not interior, is in space; and when not in space, as in the spirit- ual world, it is still in the appearance of space. But these things can be little understood by the man who thinks about God from space. For God is everywhere, yet not in space. Thus He is both within and without an angel; consequently an angel can see God, that is, the Lord, both within himself and with- out himself; within himself when he thinks from love and wis- dom, without himself when he thinks about love and wisdom. But these things will be treated of in detail in treatises on The Lord's Omnipresence, Omniscience, and Omtiipotence. Let every man guard himself against falling into the detestable false doc- trine that God has infused Himself into men, and that He is in them, and no longer in Himself; for God is everywhere, as well within man as without, for apart from space He is in all space (as was shown above, n. 7-10, 69-72); whereas if He were in man, He would be not only divisible, but also contained in space; yea, man then might even think himself to be God. This heresy is so abominable, that in the spiritual world it stinks like carrion. 131* The turning of angels to the Lord is such, that, at every turn of their bodies they look toward the Lord as a sun in front of them. An angel may turn himself round and round, thereby seeing the various things which surround him, still the Lord as a sun appears constantly before his face. This may seem wonderful, yet it is the truth. It has also been granted to me to see the Lord thus as a sun. I see Him now before my face; and for several years I have so seen Him, to what- ever quarter of the world I have turned. 133. Since the Lord as a sun, consequently the east, is before the faces of all angels of heaven, it follows that the south is to their right; the north, to the left; and the west, behind them; and this, too, at every turn of the body. For, as said before, all quarters in the spiritual world are determined DE DIVINO AMORE, PARS II.-N. 135. dens, ita etiam in omni conversione corporis eorum; nam ut prius dictum est, omnes plagae in mundo spirituali de- terminatae sunt ab oriente; quare illi, quibus oriens est ante oculos, in ipsis plagis sunt, immo sunt ipsi determi- nationes illarum ; nam (ut supra, n. 124-128, ostensum est,) plagae non sunt a Domino ut Sole, sed ab angelis secun- dum receptionem. 133. Nunc quia caelum est ex angelis, et angeli sunt tales, sequitur quod universum caelum vertat se ad Domi- num, et quod caelum per illam conversionem regatur a Domino ut unus Homo, quemadmodum etiam caelum in conspectu Domini est. Quod caelum in conspectu Domini sit sicut unus Homo videatur in opere De Caelo et Inferno (n. 59-87). Inde etiam sunt plagae caeli. 134. Quoniam plagae ita sunt angelo, et quoque uni- verso caelo, quasi inscriptae, ideo angelus scit domum suam et habitationem suam, ubicunque vadit, secus ac homo in mundo. Causa quod homo non sciat domum et habitatio- nem ex plaga in se, est quia cogitat ex spatio, ita ex pla- gis naturalis mundi, quae non commune habent cum plagis mundi spiritualis. At usque avibus et animalibus inest talis scientia, illis enim insitum est scire domos et habitationes suas ex se, ut notum est ex multa experientia; indicium, quod tale sit in spirituali mundo; nam omnia quae exis- tunt in naturali mundo sunt effectus, et omnia quae existunt in spirituali mundo sunt effectuum illorum causae: natu- rale quod non trahit causam ex spirituali, non existit. QUOD OMNIA INTERIORA TAM MENTIS QUAM CORPORIS ANGELORUM AD DOMINUM UT SOLEM VERSA SINT. 135. Est angelis intellectus et voluntas, et est facies et corpus; et quoque sunt interiora intellectus et volunta- tis, tum faciei et corporis. Interiora intellectus et volun- tatis, sunt quae interioris eorum affectionis et cogitationis sunt; interiora faciei sunt cerebra; ac interiora corporis sunt viscera, quorum primaria sunt cor et pulmo. Verbo, sunt angelis omnia et singula quae hominibus in terris ; ex illis est quod angeli sint homines. Externa forma absque internis illis non facit ut sint homines, sed externa CONCERNING DIVINE LOVE.—N. 13I-135. 53 from the east; therefore those who have the east before their eyes are in these very quarters, yea, are themselves what determine the quarters; for (as was shown above, n. 124-128) the quar- ters are not from the Lord as a sun, but from the angels accord- ing to reception. 133. Now since heaven is made up of angels, and angels are of such a nature, it follows that all heaven turns itseli to the Lord, and that, by means of this turning, heaven is ruled by the Lord as one man, as in His sight it is one man. That heaven is as one man in the sight of the Lord may be seen in the work on Heaven and Hell (n. 59-87). Also from this are the quarters of heaven. 134. Since the quarters are thus inscribed as it were on the angel, as well as on the whole heaven, an angel, unlike man in the world, knows his own home and his own dwelling-place wherever he goes. Man does not know his home and dwelling- place from any spiritual quarter in himself, because he thinks from space, thus from the quarters of the natural world, which have nothing in common with the quarters of the spiritual world. But birds and beasts have such knowledge, for it is implanted in them to know of themselves their homes and dwelling-places, as is evident from abundant observation ; a proof that such is the case in the spiritual world; for all things which have existence in the natural world are effects, and all things which have existence in the spiritual world are the causes of these effects. There does not exist a natural that does not derive its cause from a spiritual. All interior things of the angels, both of mind and body, are turned to the Lord as a sun. 135* Angels have understanding and will, and they have a face and body. They have also the interior things of the under- standing and will, and of the face and body. The interiors of the understanding and will are such as pertain to their interior affection and thought; the interiors of the face are the brains; and the interiors of the body are the viscera, chief among which are the heart and lungs. In a word, angels have each and all things that men on earth have; it is from these things that angels are men. External form, apart from these internal things, does not make them men, but external form together with, yea, from, internals, for otherwise they would be only images SAPIENTIA ANGELICA forma una cum illis, immo ex illis ; alioqui forent solum ima- gines hominis, in quibus non vita, quia intus non forma vitae. 136. Notum est, quod voluntas et intellectus regant corpus ad nutum, quod enim intellectus cogitat, hoc lo- quitur os, et quod voluntas vult, hoc agit corpus; ex qui- bus patet, quod corpus sit forma correspondens intellectui et voluntati; et quia de intellectu et voluntate etiam di- citur forma, quod forma corporis correspondeat formae intellectus et voluntatis ; sed qualis una et altera forma est, non hujus loci est describere: sunt etiam innumera- bilia in utraque ; ac innumerabilia utrinque unum agunt, quia sibi mutuo correspondent. Inde est, quod mens, seu voluntas et intellectus, regat corpus ad nutum ; ita pror- sus sicut semet ipsam. Ex his sequitur, quod interiora mentis unum agant cum interioribus corporis, et quod exteriora mentis cum exterioribus corporis. De interiori- bus mentis dicetur infra, dum prius de gradibus vitae; similiter tunc de interioribus corporis. 137. Quoniam interiora mentis unum faciunt cum in- terioribus corporis, sequitur quod dum interiora mentis se vertunt ad Dominum ut Solem, etiam interiora corporis similiter faciant; et quia exteriora utriusque, tam mentis quam corporis, ab interioribus eorum pendent, quod etiam illa similiter faciant. Quod enim externum facit, hoc facit ab internis, nam commune trahit omne suum a parti- cularibus, a quibus est. Ex his patet, quod quia angelus vertit faciem et corpus ad Dominum ut Solem, etiam omnia interiora mentis et corporis ejus illuc versa sint. Simile est cum homine, si ille jugiter habet Dominum ante oculos, quod fit si in amore et sapientia est; tunc non modo oculis et facie Ipsum spectat, sed etiam tota mente et toto corde, hoc est, omnibus voluntatis et in- tellectus, et simul omnibus corporis. 138. Conversio illa ad Dominum est actualis conver- sio; est quaedam elevatio : elevatur enim in calorem et lu- cem caeli, quod fit per quod aperiantur interiora; quae cum aperta sunt, influit amor et sapientia in interiora mentis, ac calor et lux caeli in interiora corporis ; inde elevatio, quae est sicut e nimbo in aerem, seu ex aere in aetherem : ac amor et sapientia cum eorum calore et luce sunt Dominus apud hominem, qui, ut prius dictum est, vertit illum ad Se. Contrarium est apud illos qui non in amore et sapientia, 54 ANGELIC WISDOM of man, in which there would be no life, because inwardly there would be no form of life. 136* It is well known that the will and understanding rule the body at pleasure, for what the understanding thinks, the mouth speaks, and what the will wills, the body does. From this it is plain that the body is a form corresponding to the understanding and will. And because form also is predicated of understanding and will, it is plain that the form of the body corresponds to the form of the understanding and will. But this is not the place to describe the nature of these respective forms. In each form there are things innumerable; and these, on either side, act as one, because they mutually correspond. It is from this that the mind (that is, the will and understanding) rules the body at its beck, thus as entirely as it rules its own self. From all this it follows that the interiors of the mind act as one with the interiors of the body, and the exteriors of the mind with the exteriors of the body. The interiors of the mind, likewise the interiors of the body, will be considered further on, when degrees of life have been treated of. 137. Since the interiors of the mind make one with the interiors of the body, it follows that when the interiors of the mind turn themselves to the Lord as a sun, those of the body turn themselves in like manner; and because the exteriors of both, of mind as well as body, depend upon their interiors, they also do the same. For what the external does, it does from internals, the general deriving all it has from the par- ticulars by which it exists. From this it is evident that as an angel turns his face and body to the Lord as a sun, all the in- teriors of his mind and body are turned in the same direction. It is the same with man, if he has the Lord constantly before his eyes, which is the case if he is in love and wisdom. He then looks to the Lord not only with eyes and face, but also with all the mind and all the heart, that is, with all things of the will and understanding, together with all things of the body. 138. This turning to the Lord is an actual turning, a kind of elevation; for there is an uplifting into the heat and light of heaven, which is done by the interiors' becoming opened; and when these are opened, love and wisdom flow into the interiors of the mind, and the heat and light of heaven into the interiors of the body. From this comes elevation, like a rising out of cloud into clear air, or out of air into ether. Moreover, love and wis- dom, with their heat and light, are the Lord with man; and He, as was said before, turns man to Himself. It is the reverse DE DIVINO AMORE, PARS 11.-N. 141. 55 et magis apud illos qui contra amorem et sapientiam sunt: illorum interiora tam mentis quam corporis clausa sunt; et cum clausa sunt, exteriora reagunt contra Dominum, nam talis illis natura inest. Inde est, quod illi se vertant retro a Domino; ac vertere se retro, est ad infernum. 139. Conversio illa actualis ad Dominum est ex amore et simul sapientia ; non ex solo amore, nec ex sola sapi- entia ; solus amor est sicut Esse absque suo Existere, amor cnim existit in sapientia ; et sapientia absque amore est sicut Existere absque suo Esse, sapientia enim existit ex amore. Datur quidem amor absque sapientia, sed ille amor est hominis et non Domini; et quoque datur sapien- tia absque amore, sed illa sapientia est quidem a Domino, sed non habet Dominum in se ; est enim sicut lux hiema- lis, quae quidem est a sole, sed tamen solis essentia, quae est calor, non est in illa. QUOD UNUSQUISQUE SPIRITUS, QUALISCUNQUE SIT, AD AMOREM SUUM REGNANTEM SIMILITER SE VERTAT. 140. Quid spiritus et quid angelus primum dicetur. Omnis homo post mortem primum in mundum spirituum, qui est medius inter caelum et infernum venit, et ibi agit sua tempora seu suos status, et secundum vitam suam praeparatur vel ad caelum vel ad infernum. Quamdiu in illo mundo moratur, vocatur ille spiritus. Qui ex illo mundo elevatus est in caelum, ille vocatur angelus ; qui autem dejectus est in infernum, vocatur satanas vel dia- bolus. Quamdiu iidem in mundo spirituum sunt, vocatur ille qui praeparatur ad caelum spiritus angelicus, et qui ad infernum spiritus infernalis : spiritus angelicus interea conjunctus est cum caelo, ac spiritus infernalis cum inferno. Omnes spiritus, qui in mundo spirituum sunt, adjuncti sunt hominibus, quia homines quoad interiora mentis suae simi- liter inter caelum et infernum sunt, et per spiritus illos communicant cum caelo vel cum inferno, secundum vitam. Sciendum est, quod aliud sit mundus spirituum et aliud mundus spiritualis ; mundus spirituum est ille de quo nunc dictum est; mundus autem spiritualis est in complexu et ille mundus et caelum et infernum. 141. Dicetur etiam aliquid de amoribus, quia agitur de conversione angelorum et spirituum ex suis amoribus CONCERNING DIVINE LOVE.—N. I36-I4I. 55 with those who are not in love and wisdom, especially with those who are opposed to love and wisdom. Their interiors, both of mind and body, are closed; and when closed, the exteriors re-act against the Lord, for such is their inherent nature. Conse- quently, such persons turn themselves backward from the Lord; and turning oneself backward is turning to hell. 139* This actual turning to the Lord is from love together with wisdom; not from love alone, nor from wisdom alone; for love alone is like an esse without its existere, since love has its existence in wisdom; and wisdom without love is like an exis- tere without its esse, since wisdom has its existence from love. Love is indeed possible without wisdom ; but such love is man's, and not the Lord's. Wisdom also is possible without love; but such wisdom, although from the Lord, has not the Lord in it; for it is like the light of winter, which is from the sun; still the sun's essence, which is heat, is not in it. Every spirit, whatever his quality, turns in like manner to his ruling love. 140. It shall first be explained what a spirit is, and what an angel is. Every man after death comes, in the first place, into the world of spirits, which is midway between heaven and hell, and there passes through his own times, that is, his own states, and becomes prepared, according to his life, either for heaven or for hell. So long as one stays in that world he is called a spirit He who has been raised out of that world into heaven is called an angel; but he who has been cast down into hell is called either a satan or a devil. So long as these continue in the world of spirits, he who is preparing for heaven is called an angelic spirit; and he who is preparing for hell, an infernal spirit; meanwhile the angelic spirit is conjoined with heaven, and the infernal spirit with hell. All spirits in the world of spirits are adjoined to men; because men, in respect to the inte- riors of their minds, are in like manner between heaven and hell, and through these spirits, communicate with heaven or with hell according to their life. It is to be observed that the world of spirits is one thing, and the spiritual world another; the world of spirits is that which has just been spoken of; but the spiritual world includes that world, and heaven and hell. 141. Since the subject now under consideration is the turn- ing of angels and spirits to their own loves by reason of these 56 SAPIENTIA ANGELICA ad suos amores. Universum caelum in societates distinc- tum est secundum omnes differentias amorum; similiter infernum; et similiter mundus spirituum : sed caelum est distinctum in societates secundum differentias amorum cae- lestium ; infernum autem in societates secundum differen- tias amorum infernalium; mundus vero spirituum secun- dum differentias amorum tam caelestium quam infernalium. Sunt duo amores, qui sunt capita omnium reliquorum, seu ad quos se omnes reliqui amores referunt: amor qui caput, seu ad quem omnes amores caelestes se referunt, est amor in Dominum; et amor qui caput, seu ad quem se referunt omnes amores infernales, est amor dominandi ex amore sui. Illi bini amores sunt e diametro sibi oppositi. 142. Quoniam bini illi amores, amor in Dominum, et amor dominandi ex amore sui, sunt sibi prorsus oppositi, et quia omnes qui in amore in Dominum sunt se vertunt ad Dominum ut Solem, ut in antecedente articulo osten- sum est, constare potest, quod omnes qui in amore domi- nandi ex amore sui sunt, se vertant retro a Domino. Quod ita ex opposito se vertant, est quia illi qui in amore in Dominum sunt, non plus amant quam duci a semet, et volunt ut ipsi soli dominentur. Dicitur amor dominandi ex amore sui, quia datur amor dominandi ex amore faci- endi usus, qui amor, quia unum facit cum amore erga proxi- mum, est amor spiritualis ; verum hic amor non vocari potest amor dominandi, sed amor faciendi usus. 143. Quod unusquisque spiritus, qualiscunque sit, ad amorem regnantem suum se vertat, est quia amor est vita cujusvis, (ut in Prima parte, n. 1-3, ostensum est,) et vita vertit receptacula sua, quae vocantur membra, organa et viscera, ita totum hominem, ad illam societatem quae in simili amore secum est, ita ubi suus amor est. 144. Quoniam amor dominandi ex amore sui est prorsus oppositus amori in Dominum, ideo spiritus qui in amore illo dominandi sunt, faciem retro vertunt a Domino, et inde oculis spectant ad occidentem istius mundi; et quia sic in contrario versu quoad corpus sunt, a tergo illis est oriens, ad dextrum illis est septentrio, et ad sinistrum illis est meridies: a tergo illis est oriens, quia odio habent Dominum ; ad dextrum illis est septentrio, quia fallacias et inde falsitates amant; et ad sinistrum illis est meridies, quia lucem sapientiae spernunt. Possunt se circum et cir- 5б ANGELIC WISDOM loves, something shall be said about loves. The whole heaven is divided into societies according to all the differences of loves; in like manner hell, and in like manner the world of spirits. But heaven is divided into societies according to the differences ol heavenly loves; hell, into societies, according to the differences of infernal loves; and the world of spirits, according to the differences of loves both heavenly and infernal. There are two loves which are the head of all the rest, that is, to which all other loves stand related; the love which is the head of all heavenly loves, or to which they all relate, is love to the Lord; and the love which is the head of all infernal loves, or to which they all relate, is the love of rule springing from the love of self. These two loves are diametrically opposed to each other. 142. Since these two loves, love to the Lord and love of rule springing from love of self, aro wholly opposed to each other, and since all who are in love to the Lord turn to the Lord as a sun (as was shown in the preceding article), it can be seen that all who are in the love of rule springing from love of self, turn their backs to the Lord. They thus face in oppo- site directions, because those who are in love to the Lord love nothing more than to be led by the Lord, and will that the Lord alone shall rule; while those who are in the love of rule springing from love of self, love nothing more than to be led by themselves, and will that themselves alone may rule. This is called a love of rule springing from love of self, because there is a love of rule springing from a love of performing uses, which is a spiritual love, because it makes one with love towards the neighbor. Still this cannot be called a love of rule, but a love of performing uses. I43* Every spirit, of whatever quality, turns to his own ruling love, because love is the life of every one (as was shown in Part I., n. 1-3); and life turns its receptacles, called mem- bers, organs, and viscera, thus the whole man, to that society which is in a love similar to itself, thus where its own love is. 144. Since the love of rule springing from love of self is wholly opposed to love to the Lord, the spirits who are in that love of rule turn the face backwards from the Lord, and there- fore look with eyes to the west in the spiritual world ; and being thus bodily in a reversed position, they have the east behind them, the north at their right, and the south at their left. They have the east behind them because they hate the Lord; they have the north at their right, because they love fallacies and falsities therefrom; and they have the south at their left, because DE DIVINO AMORE, PARS II.-N. 146. 57 cum vertere, sed omnia quae circum se vident, apparent amori suo similia. Sunt omnes illi naturales sensuales; et quidam tales ut opinentur se solos vivere, et spectent alios tanquam imagines: credunt se sapere super omnes, tametsi insaniunt. 145. In mundo spirituali apparent viae, stratae sicut viae in mundo naturali; quaedam ducunt ad caelum, et quaedam ad infernum; sed viae, quae ducunt ad infernum non apparent illis qui ad caelum eunt, nec viae quae du- cunt ad caelum apparent illis qui ad infernum eunt. Sunt innumerae tales viae, sunt enim quae tendunt ad unam- quemvis societatem caeli, et ad unamquamvis societatem inferni; unusquisque spiritus intrat viam quae ducit ad societatem sui amoris, nec videt vias alio tendentes : inde est, quod unusquisque spiritus, sicut ad amorem suum regnantem se vertit, etiam progrediatur. QUOD DIVINUS AMOR ET DIVINA SAPIENTIA, QUAE PROCEDUNT A DOMINO UT SOLE, ET FACIUNT CALOREM ET LUCEM IN CAELO, SIT DIVINUM PRO- CEDENS, QUOD EST SPIRITUS SANCTUS. 146. In Doctrina Novae Hierosolymae de Domino ostensum est, quod Deus unus sit Persona et Essentia, in quo trinitas, et quod ille Deus sit Dominus ; tum quod Trinitas Ipsius nominetur Pater, Filius et Spiritus Sanc- tus, ac quod Divinum a Quo nominetur Pater, Divinum Humanum Filius, ac Divinum Procedens Spiritus Sanctus. Dicitur Divinum procedens, et usque nemo scit unde est quod dicatur procedens ; quod non sciatur, est quia hac- tenus ignotum fuit quod Dominus coram angelis appareat ut Sol, et quod ex illo Sole procedat calor, qui in sua es- sentia est Divinus Amor, tum lux quae in sua essentia est Divina Sapientia ; quamdiu haec ignota fuerunt, non po- tuit aliter sciri, quam quod Divinum procedens esset Divinum per se; quare etiam in Doctrina Trinitatis Atha- nasiana dicitur, quod alia Persona sit Patris, alia Filii, et alia Spiritus Sancti. Nunc autem quando scitur quod Do- minus ut Sol appareat, haberi potest justa idea de Divino Procedente, quod vocatur Spiritus Sanctus, quod sit unum cum Domino, sed quod procedat ab Ipso, sicut calor et teat, habepiritus Sanétus, sicut calor e CONCERNING DIVINE LOVE.—N. 142-146. 57 they despise the light of wisdom. They may turn in every direction, and yet all things which they see about them appear similar to their love. All such are sensual-natural; and some are of such a nature as to imagine that they alone live, looking upon others as images. They believe themselves to be wise above all others, though, in truth, they are insane. 145. In the spiritual world ways are seen, laid out like ways in the natural world; some leading to heaven, and some to hell; but the ways leading to hell are not visible to those going to heaven, nor are the ways leading to heaven visible to those going to hell. There are countless ways of this kind; for there are ways which lead to every society of heaven and to every society of hell. Each spirit enters the way which leads to the society of his own love, nor does he see the ways leading in other directions. Thus it is that each spirit, as he turns himself to his ruling love, goes forward in it. Divine Love and Divine Wisdom proceeding from the Lord as a sun and producing heat and light in heaven, are the proceeding Divine, which is the Holy Spirit. 146. In The Dotlrine of the New Jerusalem concerning the Lord it has been shown, that God is one in person and essence, in whom there is a trinity, and that that God is the Lord; also, that the trinity in Him is called Father, Son, and Holy Spirit; and that the Divine from which, [Creative Divine] is called the Father; the Human Divine, the Son; and the Pro- ceeding Divine, the Holy Spirit. The Divine is called " Proceed- ing," but the reason for its being so called is not known. It is not known, because until now it has been unknown that the Lord appears before the angels as a sun, from which sun pro- ceeds heat which in its essence is Divine Love, together with light which in its essence is Divine Wisdom. So long as these things were unknown, it could not be known that the Pro- ceeding Divine is not a Divine by itself; consequently the Atha- nasian doctrine of the trinity declares that there is one person of the Father, another of the Son, and another of the Holy Spirit. Now, however, when it is known that the Lord appears as a sun, a correct idea may be had of the Proceeding Divine, which is called the Holy Spirit, that it is one with the Lord, but proceeds from Him, as heat and light from a sun. For the 58 SAPIENTIA ANGELICA lux a sole: quae etiam causa est, quod quantum angeli in amore et sapientia sunt, tantum sint in Divino calore et Divina luce. Absque cognitione quod Dominus in mundo spirituali appareat ut Sol, et quod Divinum Ipsius ita procedat, nusquam aliquis scire potest, quid intelli- gitur per procedere, ut num solum sit communicare illa quae Patris et Filii sunt, aut solum illustrare et docere : sed usque sic ex ratione illustrata non est agnoscere id pro Divino per se, et vocare Deum, ac distinguere, quando etiam notum fuit quod Deus unus sit, et Ille omnipraesens. 147. Supra ostensum est quod Deus non sit in spatio, et quod per id sit omnipraesens; tum quod Divinum sit idem ubivis, sed quod apparens varium Ejus sit in ange- lis et hominibus ex varia receptione. Nunc quia Divinum procedens a Domino ut Sole est in luce et calore, ac lux et calor influunt primum in universalia recipientia, quae in mundo vocantur atmosphaerae, et hae sunt recipientia nubium ; constare potest, quod quemadmodum interiora, quae sunt intellectus apud hominem aut angelum, talibus nubibus circumvelata sunt, ita sit receptaculum Divini procedentis. Per nubes intelliguntur nubes spirituales quae sunt cogitationes, quae si ex veris sunt, concordant cum Divina Sapientia, si autem ex falsis, discordant; quare etiam cogitationes ex veris in mundo spirituali, quando ad visum sistuntur, apparent sicut nubes candidae, et cogitationes ex falsis sicut nubes atrae. Ex his con- stare potest, quod Divinum procedens sit quidem in omni homine, sed quod ab illo varie obveletur. 148. Quoniam ipsum Divinum per calorem et lucem spiritualem in angelo et in homine est praesens, ideo dici- tur de illis qui in veris Divinae Sapientiae et in bonis Divini Amoris sunt, dum afficiuntur illis, et ex affectione cogitant ex illis de illis, quod incalescant Deo, quod fit etiam quandoque ad perceptionem et sensationem, ut dum praedicator ex zelo loquitur. De iisdem etiam dicitur, quod illustrentur a Deo, quia Dominus per Divinum suum procedens non modo accendit voluntatem calore spirituali, sed etiam illustrat intellectum luce spirituali. 149. Quod Spiritus Sanctus sit idem cum Domino, et quod sit ipsa Veritas, ex qua homini est illustratio, patet ex his locis in Verbo: 58 ANGELIC WISDOM same reason angels are in Divine heat and Divine light just so far as they are in love and wisdom. Without knowing that the Lord appears as a sun in the spiritual world, and that His Divine thus proceeds, it can in no way be known what is meant by "proceeding," whether, for instance, it is simply communi- cating those things which are the Father's and the Son's, or simply enlightening and teaching. Yet since it has been known that God is one, and is omnipresent, it is not in accord with enlightened reason to recognize the Proceeding Divine as a Divine by itself, and to call it God, and thus divide God. 147. It has been shown above that God is not in space, and that He is therefore omnipresent; also that the Divine is the same everywhere, but that its apparent variety is in angels and men from difference of reception. Now since the Proceed- ing Divine, from the Lord as a sun, is in light and heat, and light and heat flow first into universal recipients, which in the world are called atmospheres, and these are the recipients of clouds, it can be seen that as the interiors pertaining to the understanding of man or angel, are veiled by such clouds, so is he a receptacle of the Proceeding Divine. By clouds are meant spiritual clouds, which are thoughts. These, if from truths, are in accordance, but if from falsities, are at variance with Divine Wisdom; consequently, in the spiritual world thoughts from truths, when presented to the sight, appear as shining white clouds, but thoughts from falsities as black clouds. From all this it can be seen that the Proceeding Divine is indeed in every man, but is variously veiled by each. 148* As the Divine itself is present in angel and man by spiritual heat and light, those who are in the truths of Divine Wisdom and in the goods of Divine Love, when affected by these, and from affection think from them and about them, are said to glow with love to God; this sometimes becomes so evident as to be perceived and felt, as when a preacher speaks from zeal. These same are also said to be enlightened by God, because the Lord, by his Proceeding Divine, not only kindles the will with spiritual heat, but also enlightens the understand- ing with spiritual light. 149* From the following passages in the Word it is plain that the Holy Spirit is the same as the Lord, and is truth itself, from which man has enlightenment. Jesus said, "When the spirit of truth is come, he will guide you into all truth; he shall not speak of himself; but whatsoever he shall have heard, that shall he speak" {John xvi. 13). DE DIVINO AMORE, PARS II.—N. 152. 59 Jesus dixit, “Quando..venerit Spiritus Veritatis, ducet vos in omnem veritatem ; non..loquetur a se ipso, sed quaecunque audiverit, loquetur” (Joh. xvi. 13). “Ille Me glorificabit, quia ex Meo accipiet, et annuntiabit vobis ” (Joh. xvi, 14, 15). Quod apud discipulos et in illis erit (Foh. [xiv, 17:] xv. 26). Jesus dixit, “ Quae Ego loquor vobis, spiritus. .et vita sunt" (Joh. vi. 63); ex his patet, quod ipsa Veritas, quae a Domino procedit, dicatur Spiritus Sanctus ; quae quia in luce est, illustrat. 150. Illustratio, quae attribuitur Spiritui Sancto, est quidem in homine a Domino, sed usque fit mediis spiriti- bus et angelis ; at qualis illa mediatio est, non potest ad- huc describi; solum quod angeli et spiritus nequicquam possint illustrare hominem a se, quia illi illustrantur simi- liter ac homo a Domino; et quia illi similiter illustrantur, sequitur quod omnis illustratio sit a solo Domino: quod sit mediis angelis aut spiritibus, est quia homo qui in illustratione est, ponitur tunc in medio talium angelorum et spirituum, qui illustrationem a solo Domino plus quam alii recipiunt. Quod DOMINUS UNIVERSUM ET OMNIA EJUS MEDIO SOLE, QUI EST PRIMUM PROCEDENS DIVINI AMORIS ET DIVINAE SAPIENTIAE, CREAVERIT. 151. Per Dominum intelligitur Deus ab aeterno seu Jehovah, qui Pater et Creator vocatur, quia unus est cum Illo, ut in Doctrina Novae Hierosolymae de Domino osten- sum est : quare in sequentibus, ubi etiam de Creatione agitur, Dominus nominatur. 152. Quod omnia in universo a Divino Amore et a Divina Sapientia creata sint, in Parte Prima plene osten- sum est (in specie, n. 52, 53); hic nunc quod medio Sole, qui est primum procedens Divini Amoris et Divinae Sapi- entiae. Nemo qui potest videre effectus ex causis, et dein a causis effectus in suo ordine et in serie, potest negare quin sol sit primum creationis, subsistunt enim ab illo omnia illa quae in ejus mundo sunt; et quia subsistunt ab illo, etiam exstiterunt ab illo; unum concludit et testatur alterum ; sunt enim omnia sub ejus intuitu, quia posuit ut sint; ac tenere sub illo est continue ponere ; CONCERNING DIVINE LOVE.—N. I47-I52. 59 "He shall glorify Me; for he shall receive of Mine, and shall show it unto you" (John xvi. 14, 15). That He will be with the disciples and in them (John [xiv. 17 ;] xv. 26). Jesus said, "The words that I speak unto you, they are spirit and they are life" (John vi. 63). From these passages it is evident that the Truth itself which proceeds from the Lord, is called the Holy Spirit; and because it is in light, it enlightens. 150* Enlightenment, which is attributed to the Holy Spirit, is indeed in man from the Lord, yet it is effected by spirits and angels as mediums. But the nature of that mediation cannot yet be described; only it may be said that angels and spirits can in no way enlighten man from themselves, because they, like man, are enlightened by the Lord; and as they are enlightened in like manner, it follows that all enlightenment is from the Lord alone. It is effected by angels or spirits as mediums, because the man when he is enlightened is placed in the midst of angels and spirits who, more than others, receive enlightenment from the Lord alone. The Lord created the universe and all things there- of BY MEANS OF THE SUN WHICH IS THE FIRST PRO- CEEDING of Divine Love and Divine Wisdom. 151. By "the Lord" is meant God from eternity, that is, Jehovah, who is called Father and Creator, because He is one with Him, as has been shown in The Doclrine of the New Jerusalem concerning the Lord; consequently in the following pages, where also creation is treated of, He is called the Lord. 15a. That all things in the universe were created by Di- vine Love and Divine Wisdom was fully shown in Part I., (particularly in n. 52, 53); here now it is to be shown that this was done by means of the sun, which is the first proceeding of Divine Love and Divine Wisdom. No one who is capable of seeing effecb by causes, and afterwards from causes effecb in their order and sequence, can deny that the sun is the first of creation, for all the things that are in its world have perpetual existence from it; and because they have perpetual existence from it, their existence was derived from it. The one involves and is proof of the other; for all things are under the sun's view, since it determined that they should be, and to hold under its view is to determine perpetually; there- fore it is said that subsistence is perpetual existence. If, more- 60 SAPIENTIA ANGELICA quare etiam dicitur, quod subsistentia sit perpetua ex- istentia. Si etiam aliquid subtraheretur prorsus a solis influxu per atmosphaeras, hoc illico dissolveretur; atmo- sphaerae enim, quae sunt puriores et puriores, et a sole actuatae in potentia, omnia in nexu continent. Nunc quia subsistentia universi et omnium ejus est a sole, patet quod sol ( sit primum creationis a quo. Dicitur, a sole, sed intelligitur a Domino per solem, nam sol etiam a Domino est creatus. 153. Sunt bini soles, per quos omnia a Domino cre- ata sunt; Sol mundi spiritulis et sol mundi naturalis. Per Solem mundi spiritualis a Domino sunt omnia creata, non autem per solem mundi naturalis, nam hic sol est longe infra illum Solem; est in media distantia ; supra illum est mundus spiritualis, et infra illum est mundus naturalis; et sol mundi naturalis creatus est, ut succenturiatam opem ferat; de qua ope in sequentibus dicetur. 154. Quod universum et omnia ejus medio Sole mundi spiritualis a Domino creata sint, est quia ille Sol est pri- mum procedens Divini Amoris et Divinae Sapientiae, et ex Divino Amore et ex Divina Sapientia sunt omnia, ut supra (n. 52-82) demonstratum est. Sunt tria quae in omni creato, tam maximo (quam minimo sunt; finis, causa et effectus. Creatum, in quo illa tria non sunt, non datur. Haec tria in maximo seu in universo in hoc ordine existunt; in Sole, qui est primum procedens Divini Amoris et Divi- nae Sapientiae, est finis omnium ; in mundo spirituali sunt causae omnium; et in mundo naturali sunt effectus omnium : quomodo autem haec tria in primis et in ultimis sunt, in sequentibus dicetur. Nunc quia non datur creatum, in quo illa tria non sunt, sequitur quod universum et omnia ejus, a Domino per Solem, ubi est finis omnium, creatus sint. 155. Ipsa creatio non potest ad captum trahi, si non a cogitatione removeantur spatium et tempus; at si haec removentur, comprehendi potest. Remove, si potes, aut quantum potes, et tene mentem in idea abstracta a spatio et tempore, ac percipies maximum spatii et minimum spatii nihil differre ; et tunc non potes habere nisi simi- lem ideam de creatione universi, quam de creatione singu- 6o ANGELIC WISDOM over, any thing were to be withdrawn entirely from the sun's influx through the atmospheres, it would instantly be dissipated; for the atmospheres, which are purer and purer, and are ren- dered active in power by the sun, hold all things in connection. Since, then, the perpetual existence of the universe, and of every thing pertaining to it, is from the sun, it is plain that the sun is the first of creation, from which [is all eke]. The sun is spoken of as creating, but this means the Lord, by means of the sun; for the sun also is created by the Lord. 153. There are two suns through which all things have been created by the Lord, the sun of the spiritual world and the sun of the natural world. All things were created by the Lord through the sun of the spiritual world, not through the sun of natural world, since the latter is far below the former; it is in middle distance; above it is the spiritual world, and below it is the natural world. This sun of the natural world was created to render aid, as a kind of substitute; this aid will be spoken of in what follows. 154. The universe and all things thereof were created by the Lord, the sun of the spiritual world serving as a medium, because that sun is the first proceeding of Divine Love and Divine Wisdom, and from Divine Love and Divine Wisdom all things are (as was pointed out above, n. 52-82). In every thing created, greatest as well as least, there are these three, end, cause and effecL A created thing in which these three are not, is impossible. In what is greatest, that is, in the uni- verse, these three exist in the following order; in the sun, which is the first proceeding of Divine Love and Divine Wisdom, is the end of all things; in the spiritual world are the causes of all things; in the natural world are the effecb of all things. How these three are in things first and last shall be shown in what follows. Since, then, no created thing is possible in which these three are not, it follows that the universe and all things thereof were created by the Lord through the sun, wherein is the end of all things. 155* Creation itself cannot be brought within man's com- prehension unless space and time are removed from thought; but if these are removed, it can be comprehended. Removing these if you can, or as much as you can, and keeping the mind in ideas abstracted from space and time, you will perceive that there is no difference between the maximum of space and the minimum of space; and then you cannot but have a similar idea of the creation of the universe as of the creation of the DE DIVINO AMORE, PARS II.-N. 157. бг larium in universo; et quod diversitas in creatis existat ex eo, quod infinita in Deo Homine sint, et inde indefi- nita in Sole qui est primum procedens ab Ipso, et haec in- definita existunt sicut in imagine in universo creato. Inde est, quod non possit dari alicubi unum idem cum altero. Inde est varietas omnium, quae sistitur coram oculis una cum spatio in mundo naturali, et in apparentia spatii in mundo spirituali : ac varietas est communium et est sin- gularium. Haec sunt quae in Prima Parte sunt demon- strata: ut, Quod in Deo Homine Infinita distincte unum sint (n. 17-22): Quod omnia in universo a Divino Amore et Divina Sapientia creata sint (n. 52, 53): Quod omnia in universo creato sint Divini Amoris et Divinae Sapien- tiae Dei Hominis recipientia (n. 54-60): Quod Divinum non sit in spatio (n. 7-10): Quod Divinum impleat omnia spatia absque spatio (n. 69–72): Quod Divinum in maxi- mis et minimis sit idem (n. 77–82). 156. Creatio universi et omnium ejus non dici potest facta a spatio ad spatium, nec a tempore ad tempus, ita progressive et successive, sed ab Aeterno et ab Infinito; non ab aeterno temporis, quia hoc non datur, sed ab Ae- terno non temporis, hoc enim est idem cum Divino; nec ab infinito spatii, quia hoc nec datur, sed ab Infinito non spatii, quod etiam est idem cum Divino. Scio quod haec transcendant ideas cogitationum quae sunt in naturali luce, sed non transcendunt ideas cogitationum quae sunt in spirituali luce, in his enim nihil spatii et temporis est : immo nec plane transcendunt in luce naturali ; nam cum dicitur, quod infinitum spatii non detur, hoc quisque ex ratione affirmat; simile est cum aeterno, hoc enim est infinitum temporis. Si dicitur in aeternum, hoc compre- henditur a tempore ; non autem ab aeterno, nisi removeatur tempus. QUOD SOL MUNDI NATURALIS SIT PURUS IGNIS, ET INDE MORTUUS ; ET QUOD NATURA, QUIA EX ILLO SOLE DUCIT ORIGINEM, SIT MORTUA. 157. Ipsa creatio ne hilum potest adscribi soli mundi naturalis, sed omnis Soli mundi spiritualis ; quoniam sol CONCERNING DIVINE LOVE.—N. I53-I57- 6l particulars therein; you will also perceive that diversity in created things springs from this, that there are infinite things in God-Man, consequently things without limit in the sun which is the first proceeding from Him; these countless things are presented as in an image, in the created universe. From this it is that no one thing can anywhere be precisely like another. From this comes that variety of all things which is presented to sight, in the natural world together with space, but in the spirit- ual world with appearance of space; and it is a variety both of generals and of particulars. These are the things which have been pointed out in Part I., where it is shown that in God-Man infinite things are one distinctly (n. 17-22); that all things in the universe were created by Divine Love and Divine Wisdom, (n. 52, 53); that all things in the created universe are recipients of the Divine Love and of the Divine Wisdom of God-Man (n. 54-60); that the Divine is not in space (n. 7-10); that the Di- vine apart from space fills all spaces (n. 69-72); that the Divine is the same in things greatest and least (n. 77-82). 156. The creation of the universe, and of all things thereof, cannot be said to have been wrought from space to space, or from time to time, thus progressively or successively, but from eternity and from infinity; not from eternity of time, because there is no such thing, but from eternity not of time, for this is the same with the Divine; nor from infinity of space, because again there is no such thing, but from infinity not of space, which also is the same with the Divine. These things, I know, transcend the ideas of thoughts that are in natural light, but they do not transcend the ideas of thoughts that are in spiritual light, for in these there is nothing of space and time. Neither do they wholly transcend ideas that are in natural light; for when it is said that infinity of space is not possible, this is com- firmed by every one from reason. It is the same with eternity, for this is infinity of time. If you say "to eternity," it is com- prehensible from time; but "from eternity" is not comprehen- sible, unless time is removed. The sun of the natural world is pure fire, conse- quently dead; nature also is dead, because it derives its origin from that sun. 157. Creation itself cannot be ascribed in the least to the sun of the natural world, but must be wholly ascribed to the sun 62 SAPIENTIA ANGELICA mundi naturalis est plane mortuus, at Sol mundi spiritua- lis est vivus ; est enim primum procedens Divini Amoris et Divinae Sapientiae; et quod mortuum est, non agit quicquam a se, sed agitur: quare adscribere illi aliquid creationis, foret sicut adscribere instrumento, quod per manus artificis agitur, opus quod artifex facit. Est sol mundi naturalis purus ignis, a quo omne vitae abstractum est; at Sol mundi spiritualis est ignis in quo Vita Divina est. Idea angelica de igne solis mundi naturalis, et de igne Solis mundi spiritualis, est haec: quod Vita Divina sit intus in igne Solis mundi spiritualis, at extus in igne solis mundi naturalis. Ex eo videri potest, quod actua- litas solis naturalis non sit a se, sed a vi viva procedente a Sole mundi spiritualis ; quare si vis viva hujus Solis retra- heretur seu auferretur, sol ille collaberetur. Inde est, quod cultus solis sit omnium cultuum Dei infimus, est enim prorsus mortuus sicut ipse sol; quare ille cultus in Verbo vocatur “abominatio.” 158. Quoniam sol mundi naturalis est purus ignis, et inde ille mortuus, ideo etiam calor inde procedens est mortuus, similiter lux inde procedens est mortua: pariter atmosphaerae, quae vocantur aether et aer, ac in sinu suo recipiunt et deferunt calorem et lucem solis illius, sunt mortuae. Quoniam haec sunt mortua, sunt etiam omnia et singula telluris, quae subjacent, et vocantur terrae, mortua. Sed usque omnia et singula circumcincta sunt spiritualibus, quae e Sole mundi spiritualis procedunt et profluunt; a quibus nisi circumcincta forent, terrae non potuissent actuari, et producere formas usuum, quae sunt vegetabilia, nec formas vitae, quae sunt animalia ; nec sub- ministrare materias, per quas homo existat et subsistat. 159. Nunc quia natura inchoat a sole illo, et omne id quod ex illo existit et subsistit, vocatur naturale, se- quitur quod natura cum omnibus et singulis ejus sit mor- tua. Quod natura appareat in homine et in animali sicut viva, est ex vita quae comitatur et actuat. 160. Quoniam infima naturae quae faciunt terras sunt mortua, et illa non sunt mutabilia et varia secundum status affectionum et cogitationum, ut in mundo spirituali, sed immutabilia et fixa, ideo ibi spatia sunt, et spatiorum distantiae sunt. Talia sunt, quia creatio ibi desiit, et in 62 ANGELIC WISDOM of the spiritual world; because the sun of the natural woríd is altogether dead; but the sun of the spiritual world is living; for it is the first proceeding of Divine Love and Divine Wisdom; and what is dead does not act at all from itself, but is acted upon; consequently to ascribe to it anything of creation would be like ascribing the work of an artificer to the tool which is moved by his hands. The sun of the natural world is pure fire from which everything of life has been withdrawn; but the sun of the spiritual world is fire in which is Divine Life. The angelic idea of the fire of the sun of the natural world, and of the fire of the sun of the spiritual world, is this; that in the fire of the sun of the spiritual world the Divine Life is within, but in the fire of the sun of the natural world it is without. From this it can be seen that the actuating power of the natural sun is not from itself, but from a living force proceeding from the sun of the spiritual world; consequently if the living force of that sun were withdrawn or taken away, the natural sun would collapse. For this reason the worship of the sun is the lowest of all the forms of God-worship, for it is wholly dead, as the sun itself is, and therefore in the Word it is called "abomination." 158. As the sun of the natural world is pure fire, and therefore dead, the heat proceeding from it is also dead heat, likewise the light proceeding from it is dead; so also are the atmospheres, which are called ether and air, and which receive in their bosom and carry down the heat and light of that sun; and as these are dead so are each and all things of the earth which are beneath the atmospheres, and are called soils, yet these, one and all, are encompassed by what is spiritual, proceeding and flowing forth from the sun of the spiritual world. Unless they had been so encompassed, the soils could not have been stirred into activity, and have produced forms of uses, which are plants, nor forms of life, which are animals; nor could have supplied the materials by which man begins and continues to exist. 159. Now sinco nature begins from that sun, and all that springs forth and continues to exist from it is called natural, it follows that nature, with each and every thing pertaining thereto, is dead. It appears in man and animal as if alive, because of the life which accompanies and actuates it. 160. Since these lowest things of nature which form soils are dead, and are not changeable and varying according to states of affections and thoughts, as in the spiritual world, but unchangeable and fixed, therefore in nature there are spaces and DE DIVINO AMORE, PARS II.-N. 163. 63 sua quiete subsistit. Inde patet, quod spatia sint propria naturae ; et quia spatia ibi non sunt apparentiae spatio- rum secundum status vitae, ut in mundo spirituali, possunt illa etiam vocari mortua. 161. Quoniam tempora similiter stata et constantia sunt, etiam illa sunt propria naturae, nam tempus diei est constanter viginti quatuor horarum, et tempus anni est constanter trecentorum sexaginta quinque dierum ac quartae partis diei. Ipsi status lucis et umbrae, ac calo- ris et frigoris, qui variant illa, constanter etiam re- deunt. Status qui redeunt quovis die, sunt mane, meri- dies, vespera et nox; et quovis anno, sunt ver, aestas, autumnus et hiems. Status anni etiam constanter variant status dierum. Omnes hi status, quia non sunt status vitae, ut in mundo spirituali, sunt quoque mortui ; nam in mundo spirituali est continua lux et continuus calor, ac lux correspondet statui sapientiae, et calor statui amo- ris apud angelos, ex quo horum status sunt vivi. 162. Ex his videri potest fatuitas illorum, qui omnia naturae adscribunt. Illi qui pro natura se confirmarunt, in- duxerunt sibi statum, ut non amplius velint elevare men- tem supra naturam ; quare mens eorum clauditur supe- rius et aperitur inferius, et sic fit homo naturalis sensualis, qui est spiritualiter mortuus ; et quia tunc non cogitat nisi quam ex talibus quae hauserat ex sensibus corporis, seu per illos e mundo, etiam corde negat Deum. Tunc quia rupta est conjunctio cum caelo, fit conjunctio cum inferno, remanente solum facultate cogitandi et volendi; facultate cogitandi ex rationalitate, ac facultate volendi ex libero, quae duae facultates sunt cuivis homini a Domino, nec auferuntur. Illae duae facultates sunt aeque diabolis ac sunt angelis ; sed diaboli applicant illas ad insaniendum et ad malefacien- dum, at angeli ad sapiendum et ad benefaciendum. QUOD ABSQUE BINO SOLE, UNO VIVO ET ALTERO MOR- TUO, NON DETUR CREATIO. 163. Universum in genere distinctum est in duos mundos, spiritualem et naturalem. In mundo spirituali sunt angeli et spiritus; in mundo naturali sunt homines. CONCERNING DIVINE LOVE.—N. 158-163. 63 spacial distances. There are such things, because creation has there terminated, and abides at rest. From this it is evident that spaces are a property of nature; and because in nature spaces are not appearances of spaces according to states of life, as they are in the spiritual world, these also may be called dead. 161. Since times in like manner are settled and constant, they also are a property of nature; for the length of a day is con- stantly twenty-four hours, and the length of a year is constantly three hundred and sixty-five days and a quarter. The very states of light and shade, and of heat and cold, which cause these periods to vary, are also regular in their return. The states which recur daily are morning, noon, evening, and night; those recurring yearly are spring, summer, autumn, and winter. Moreover, the annual states modify regularly the daily states. All these states are likewise dead because they are not states of life, as in the spiritual world; for in the spiritual world there is continuous light and there is continuous heat, the light corre- sponding to the state of wisdom, and the heat to the state of love with the angels; consequently the states of these are living. 162* From all this the foolishness of those who ascribe all things to nature can be seen. Those who have confirmed themselves in favor of nature have brought themselves to such a state that they are no longer willing to raise the mind above nature; consequently their minds are shut above and opened below. Man thus becomes natural-sensual, that is, spiritually dead; and because he then thinks only from such things as he has imbibed from his bodily senses, that is, through the senses from the world, he at heart even denies God. Then because conjunction with heaven is broken, conjunction with hell takes place, the capacity to think and will alone remaining; the capacity to think, from rationality, and the capacity to will, from freedom; these two capacities every man has from the Lord, nor are they ever taken away. These two capacities devils have, the same as angels; but devils devote them to insane thinking and evil doing, but angels to becoming wise and doing good. Without a double sun, one living and the other dead, no creation is possible. 163. The universe in general is divided into two worlds, the spiritual and the natural. In the spiritual world are angels 64 SAPIENTIA ANGELICA Duo illi mundi prorsus similes quoad externam faciem sunt, ita similes ut non distingui possint, at quoad inter- nam faciem prorsus dissimiles sunt. Ipsi homines qui in mundo spirituali sunt, qui ut dictum est, vocantur angeli et spiritus, sunt spirituales; et quia spirituales sunt, spiri- tualiter cogitant et spiritualiter loquuntur: at homines qui in naturali mundo sunt, naturales sunt, et ideo natu- raliter cogitant et naturaliter loquuntur ; ac cogitatio et loquela spiritualis cum cogitatione et loquela naturali ni- hil commune habet. Ex eo patet, quod duo illi mundi, spiritualis et naturalis, inter se prorsus distincti sint, adeo ut nullo modo simul esse possint. 164. Nunc quia duo illi mundi ita distincti sunt, ne- cessum est ut bini soles sint, unus ex quo omnia spiritu- alia sunt, et alter ex quo omnia naturalia : et quia omnia spiritualia in sua origine sunt viva, et omnia naturalia ex sua origine mortua, ac soles sunt origines, sequitur quod unus Sol vivus sit, et quod alter sol mortuus sit: tum quod ipse sol mortuus per Solem vivum a Domino creatus sit. 165. Quod sol mortuus creatus sit, est ob causam ut in ultimis omnia fixa, stata et constantia sint, ac ut inde existant quae perennatura et perduratura sunt: ita non aliter fundatur creatio. Orbis terraqueus, in quo, super quo et circum quem, talia sunt, est sicut basis et firma- mentum, nam est ultimum opus, in quod omnia desinunt, et super quo quiescunt. Quod etiam sit sicut matrix, ex qua effectus, qui sunt fines creationis, producuntur, in sequentibus dicetur. 166. Quod omnia a Domino per Solem vivum creata sint, et nihil per solem mortuum, constare potest ex eo, quod vivum disponat mortuum ad sui obsequium, et formet illud ad usus, qui sunt fines ejus; non autem vicissim. Cogitare quod omnia a natura sint, et quod ab illa etiam sit vita, non potest nisi quam orbatus ratione ; is non scit quid vita. Natura non potest disponere vitam ad quic- quam, est enim natura in se prorsus iners. Quod mortuum in vivum, seu vis mortua in vim vivam, seu quod idem, naturale in spirituale, agat, est prorsus contra ordinem, et inde id cogitare est contra sanae rationis lumen. Potest quidem mortuum, seu naturale, multis modis ab externis 64 ANGELIC WISDOM and spirits, in the natural world men. In external appearance these two worlds are entirely alike, so alike that they cannot be distinguished; but internally they are entirely unlike. The men themselves in the spiritual world, who (as was said above) are called angels and spirits, are spiritual, and, being spiritual, they think spiritually and speak spiritually. But the men of the natural world are natural, and therefore think naturally and speak naturally; and spiritual thought and speech have nothing in common with natural thought and speech. From this it is plain that these two worlds, the spiritual and the natural, are entirely distinct from each other, so that they can in no respect be together. 164. Now as these two worlds are so distinct, it is neces- sary that there should be two suns, one from which all spiritual things are, and another from which all natural things are. And as all spiritual things in their origin are living, and all natural things from their origin are dead, and these origins are suns, it follows that the one sun is living and the other dead; also, that the dead sun itself is created by the Lord through the living sun. 165. A dead sun was created to this end, that in outmosts all things may be fixed, settled, and constant, and thus there may be forms of existence which shall be permanent and durable. In this and in no other way is creation founded. The terra- queous globe, in which, upon which, and about which, such things exist, is a kind of base and support; for it is the outmost work [ultimum opus], in which all things terminate, and upon which they rest. It is also a kind of matrix, out of which effects, which are ends of creation, are produced, as will be shown in what follows. 166. That every thing was created by the Lord through the living sun, and nothing through the dead sun, can be seen from this, that what is living disposes what is dead in submis- sion to itself, and forms it for uses, which are its ends; but the reverse never occurs. Only a person bereft of reason and who is ignorant of what life is, can think that all things are from nature, that life even comes from nature. Nature cannot dis- pense life to anything, since nature in itself is wholly inert. For what is dead to act upon what is living, or for dead force to act upon living force, or, what is the same, for the natural to act upon the spiritual, is entirely contrary to order, therefore so to think is contrary to the light of sound reason. What is dead, that is, the natural, may indeed in many ways be perverted or DE DIVINO AMORE, PARS 11.—N. 169. 65 accidentibus perverti aut mutari, at usque non potest agere in vitam; sed vita in illud secundum inductam mu- tationem formae agit. Hoc idem est cum influxu physico in spirituales animae operationes; qui quod non detur, quia non dabilis, notum est. QUOD FINIS CREATIONIS EXISTAT IN ULTIMIS, QUI EST, UT OMNIA REDEANT AD CREATOREM, AC UT SIT CONJUNCTIO. 167. Primum aliquid dicetur de finibus. Sunt tria quae sequuntur in ordine, quae vocantur finis primus, finis medius et finis ultimus; et quoque vocantur finis, causa et effectus. Illa tria simul erunt in omni re, ut sit aliquid; nam finis primus absque fine medio, et simul ultimo, non datur; seu quod idem est, finis solus absque causa et effectu non datur ; pariter nec datur causa sola absque fine ex quo, et absque effectu in quo; pariter nec datur effectus solus, seu effectus absque causa et ejus fine. Quod ita sit, potest comprehendi si cogitatur quod finis absque effectu seu separatus ab effectu non sit aliquid existens, quare non est nisi quam vox. Nam finis ut actualiter sit finis, erit terminatus, et terminatus est in effectu, in quo primum vocatur finis quia est finis. Apparet sicut agens seu efficiens per se existat; sed hoc est apparentia ex eo quod sit in effectu ; sed si separatur ab effectu, momento disparatur, Ex his patet, quod tria illa, finis, causa et effectus erunt in omni re, ut sit aliquid, 168. Porro sciendum est, quod finis sit omne in causa, et quoque omne in effectu : inde est, quod finis, causa et effectus, dicantur finis primus, medius et ultimus. Sed ut finis sit omne in causa, erit aliquid ex fine in quo erit ; ac ut sit omne in effectu, erit aliquid ex fine per causam, in quo erit; finis enim non potest in se solo esse, sed erit in aliquo existente a se, cui quoad omne suum inesse potest et agendo efficere, usque dum subsistit. Id in quo sub- sistit est finis ultimus, qui vocatur effectus. 169. In universo creato, tam in ejus maximis quam in ejus minimis, sunt tria illa, nempe finis, causa et effectus. CONCERNING DIVINE LOVE.—N. 164-168. 65 changed by external accidents, but it cannot act upon life; on the contrary life a<5ls into it, according to the induced change of form. It is the same with physical influx into the spiritual operations of the soul; this, it is known, does not occur, for it is not possible. The end of creation has existence in outmosts, which end is that all things may return to the cre- ator and that there may be conjunction. 167* In the first place, something shall be said about ends. There are three things which follow in order, called first end, middle end, and last end; they are also called end, cause, and effect. These three must be together in every thing, that it may be anything. For a first end without a middle end, and at the same time a last end, is impossible; or, what is the same, an end alone, without a cause and an effect is impossible. Equally impossible is a cause alone without an end from which and an effecl in which it is, or an effect alone, that is, an effecl without its cause and end. That this is so may be compre- hended if it be observed that an end without an effect, that is, separated from an effect, is a thing destitute of existence, and therefore a mere term. For in order that an end may actually be an end it must be terminated, and it is terminated in its effect, wherein it is first called, because it is first, an end. It appears as if the agent or the efficient exists by itself; but this so appears from its being in the effect; but if it is separated from the effect it instantly vanishes. From all this it is evident that these three, end, cause, and effect, must be in every thing to make it anything. 168. It must be known further, that the end is everything in the cause, and everything in the effect; from this it is that end, cause, and effect, are called first end, middle end, and last end. But that the end may be everything in the cause, there must be something from the end in the cause wherein the end must be; and that the end may be everything in the effect, there must be something from the end through the cause, in the effect, wherein the end must be. The end cannot be in itself alone, but must be in something having existence from it, in which it can dwell as to all that is its own, and by aéling, come into effect, until it has permanent existence. That in which it has permanent existence is the last end, which is called effect. 66 SAPIENTIA ANGELICA Quod tria illa in universi creati maximis et minimis sint, est quia in Deo Creatore, qui est Dominus ab aeterno, sunt tria illa. Sed quia Infinitus est, et infinita in Infinito sunt distincte unum (ut supra, n. 17-22, demonstratum est), ideo quoque tria illa in Ipso, et tria in infinitis Ipsius distincte unum sunt. Inde est, quod universum, quod creatum est ab Ipsius Esse, et quoad usus spectatum est imago Ipsius, obtinuerit tria illa in omnibus et singulis suis. 170. Finis universalis seu omnium creationis est, ut conjunctio aeterna Creatoris sit cum universo creato ; et illa non datur nisi subjecta sint, in quibus Divinum Ipsius potest esse sicut in se, ita in quibus potest habitare et manere; quae subjecta, ut sint habitacula et mansiones Ipsius, erunt recipientia Amoris et Sapientiae Ipsius sicut a se, ita qui se sicut a se elevaturi sint ad Creatorem, et se conjuncturi cum Ipso. Absque hoc reciproco non da- tur conjunctio. Haec subjecta sunt homines, qui se sicut a se elevare et conjungere possunt. Quod homines talia subjecta sint, et quod recipientes Divini sint sicut a se, supra pluries demonstratum est. Per illam conjunctionem est Dominus praesens in omni opere ab Ipso creato : nam omne creatum est finaliter propter hominem; quare usus omnium quae creata sunt, ascendunt per gradus ab ulti- mis ad hominem, et per hominem ad Deum Creatorem a quo, ut supra (n. 65–68) ostensum est. 171. Creatio ad ultimum hunc finem vadit continue per tria illa, quae sunt finis, causa, et effectus, quia in Domino Creatore tria illa sunt, ut mox supra dictum est; et Divinum est in omni spatio absque spatio (n. 69-72), et in maximis et minimis idem (n. 77–82) : ex quo patet, quod universum creatum in communi progressione ad finem ultimum, sit finis medius respective; ex tellure enim a Domino Creatore elevantur continue formae usuum in suo ordine usque ad hominem, qui quoad corpus etiam inde est : homo dein elevatur per receptionem amoris et sapientiae a Domino; ac ut amorem et sapientiam reci- piat, media omnia provisa sunt; ac talis est factus ut re- cipere possit, si modo velit. Ex nunc dictis videri potest, tametsi adhuc non nisi quam communiter, quod finis crea- 66 ANGELIC WISDOM 169* These three, namely, end, cause, and effect, are in the created universe, both in its greatest and least parts. They are in the greatest and least parts of the created universe, because they are in God the Creator, who is the Lord from eternity. But since He is Infinite, and in the Infinite infinite things are one distinctly (as was shown above, n. 17-22), there- fore also these three in Him, and in His infinites, are one dis- tinctly. From this it is that the universe, which was created from His Esse, and which, regarded as to uses, is His image, possesses these three in all its parts, both general and par- ticular. 170. The universal end, that is, the end of all things ol creation, is that there may be an eternal conjunction of the Creator with the created universe; and this is not possible unless there are subjects wherein His Divine can be as in Itself, thus in which it can dwell and abide. In order that these subjects may be dwelling-places and mansions of Him, they must be recipients of His love and wisdom as of themselves; such, therefore, as will elevate themselves to the Creator as of themselves, and conjoin themselves with Him. Without this ability to reciprocate no conjunction is possible. These sub- jects are men, who are able as of themselves to elevate and conjoin themselves. That men are such subjects, and that they are recipients of the Divine as of themselves, has been pointed out above many times. By means of this conjunction, the Lord is present in every work created by Him; for everything has been created for man as its end; consequently the uses of all created things ascend by degrees from outmosts to man, and through man to God the Creator from whom [are all things] (as was shown above, n. 65-68). 171. To this last end creation progresses continually, through end, cause, and effect, because these three are in the Lord the Creator (as was said just above); also the Divine apart from space is in all space (n. 69-72); and is the same in things greatest and least (n. 77-82); from which it is evident that the created universe, in its general progression to its last end, is relatively the middle end. For out of the earth forms of uses are continually raised by the Lord the Creator, in their order up to man, who as to his body is also from it. There- after, man is elevated by the reception of love and wisdom from the Lord; and for this reception of love and wisdom, all means are provided; and he has been so made as to be able to receive, if he will. From what has now been said it CONCERNING DIVINE LOVE.—N. 169-172. 67 can be seen, though as yet only in a general manner, that the end of creation has existence in outmost things; which end is, that all things may return to the Creator, and that there may be conjunction. 172. That these three, end, cause, and effect, are in each and everything created, can also be seen from this, that all effects, which are called last ends, become anew first ends in uninterrupted succession from the First, who is the Lord the Creator, even to the last end, which is the conjunction of man with Him. That all last ends become anew first ends is plain from this, that there can be nothing so inert and dead as to have no efficient power in it. Even out of sand there is a kind of exhalation, such as gives power to produce, and therefore to effect something. SAPIENTIA ANGELICA Pars Tertia. QUOD IN MUNDO SPIRITUALI SINT ATMOSPHAERAE, AQUAE ET TERRAE, QUEMADMODUM IN MUNDO NATURALI; SED QUOD ILLAE SINT SPIRITUALES, HAE AUTEM NATURALES. 173. Quod mundus spiritualis et mundus naturalis similes sint, cum sola differentia, quod omnia et singula mundi spiritualis sint spiritualią, ac omnia et singula mundi naturalis sint naturalia, in antecedentibus dictum est, et in opere De Caelo et Inferno ostensum. Quoniam duo illi mundi similes sunt, ideo in utrisque sunt atmosphaerae, aquae et terrae, quae sunt communia, per quae et ex quibus omnia et singula cum infinita varietate existunt. 174. Quod atmosphaeras, quae aetheres et aeres vo- cantur, attinet, sunt illae in utroque mundo, spirituali et naturali, similes, cum differentia, quod illae in mundo spi- rituali sint spirituales, et illae in mundo naturali sint natu- rales. Spirituales sunt, quia a Sole, qui est primum pro- cedens Divini Amoris et Divinae Sapientiae Domini, existunt, et ab Ipso recipiunt in se Divinum ignem qui est amor, et Divinam lucem quae est sapientia, et utrumque deferunt ad caelos ubi sunt angeli; et faciunt praesentiam Solis illius in maximis et in minimis ibi. Atmosphaerae spirituales sunt substantiae discretae, seu minimae formae, oriundae a Sole; et quia singillatim recipiunt Solem, inde ignis Solis in tot substantias seu formas divisus, et ab illis quasi involutus, ac per involutiones temperatus, fit calor, adaequatus tandem amori angelorum in caelo, ac spirituum sub caelo: similiter lux Solis. Atmosphaerae naturales in eo sunt similes atmosphaeris spiritualibus, quod etiam sint substantiae discretae et minimae formae, oriundae a sole mundi naturalis, quae quoque singillatim recipiunt solem, et ignem ejus in se recondunt, ac illum temperant, 68 ANGELIC WISDOM $art €i)irb. In the spiritual world there are atmospheres, waters and earths, just as in the natural world; only the former are spiritual, while the latter are NATURAL. 173* It has been said in the preceding pages, and shown in the work on Heaven and Hell, that the spiritual world is like the natural world, with the difference only that each and every thing of the spiritual world is spiritual, and each and every thing of the natural world is natural. As these two worlds are alike, there are in both, atmospheres, waters, and earths, which are the generals through and from which each and all things have their existence with infinite variety. 174* As regards the atmospheres, which are called ethers and airs, they are alike in both worlds, the spiritual and the natural, except that they are spiritual in the spiritual world, and natural in the natural world. The former are spiritual, because they have their existence from the sun which is the first proceed- ing of the Divine Love and Divine Wisdom of the Lord, and from Him receive within them the Divine fire which is love, and the Divine light which is wisdom, and carry these down to the heavens where the angels dwell, and cause the presence of that sun there in things greatest and least. The spiritual at- mospheres are divided substances, that is, minute forms, origin- ating from the sun. As these each singly receive the sun, its fire, distributed among so many substances, that is, so many forms, and as it were enveloped by them, and tempered by these envelopments, becomes heat, adapted finally to the love of angels in heaven and of spirits under heaven. The same is true of the light of that sun. In this the natural atmospheres are like spiritual atmospheres, that they also are divided sub- stances or minute forms originating from the sun of the natural world; these also singly receive the sun and store up its fire in DE DIVINO AMORE, PARS III.—N. 177. 69 ac ut calorem deferunt ad tellurem ubi sunt homines; et similiter lucem. 175. Differentia inter atmosphaeras spirituales et inter atmosphaeras naturales est, quod atmosphaerae spirituales sint receptacula Divini ignis et Divinae lucis, ita amoris et sapientiae, intus enim in se illa continent: ast atmosphae- rae naturales non sunt receptacula Divini ignis et Divinae lucis, sed sunt receptacula ignis et lucis sui solis, qui in se est mortuus, ut supra ostensum est; quare intus in illis non est aliquid ex Sole mundi spiritualis, sed usque ambiun- tur ab atmosphaeris spiritualibus quae ex illo Sole sunt. Quod haec differentia sit inter atmosphaeras spirituales et inter atmosphaeras naturales est ex sapientia angelica. 176. Quod atmosphaerae sint in mundo spirituali, aeque ac in mundo naturali, constare potest ex eo, quod angeli et spiritus aeque respirent, tum aeque loquantur, et quoque audiant sicut homines in mundo naturali, ac respi- ratio fit per atmosphaeram ultimam quae aer vocatur, si- militer loquela et auditus: tum ex eo, quod angeli et spiritus aeque videant, sicut homines in mundo naturali; ac visus non datur nisi quam per atmosphaeram aere puri- orem : tum ex eo, quod angeli et spiritus aeque cogitent et afficiantur sicut homines in mundo naturali, ac cogita- tio et affectio non dantur nisi mediis atmosphaeris adhuc purioribus: et tandem ex eo, quod omnia corporis ange- lorum et spirituum, tam externa quam interna, contine- antur in nexu, externa ab atmosphaera aerea, ac interna ab atmosphaeris aethereis. Quod absque illarum atmo- sphaerarum circumpressione et actione formae corporis interiores et exteriores diffluerent, patet. Quoniam angeli sunt spirituales, ac omnia et singula corporis eorum conti- nentur in nexu, forma et ordine per atmosphaeras, sequi- tur quod atmosphaerae illae sint spirituales; ac spirituales sunt, quia oriuntur a Sole spirituali, qui est primum pro- cedens Divini Amoris et Divinae Sapientiae Domini. 177. Quod in mundo spirituali etiam aquae sint, et quoque terrae sint, sicut in mundo naturali, cum differentia quod aquae et terrae mundi spiritualis sint spirituales, supra dictum est, et in opere De Caelo et Inferno osten- sum; quae quia spirituales sunt, actuantur et modificantur per calorem et lucem Solis spiritualis mediis atmosphaeris CONCERNING DIVINE LOVE.—N. 173-177. 69 themselves, and temper it, and carry it down as heat to earth, where men dwell. The same is true of natural light. 175* The difference between spiritual and natural atmo- spheres is that spiritual atmospheres are receptacles of Divine fire and Divine light, thus of love and wisdom, for they enclose these interiorly within them; while natural atmospheres are receptacles, not of Divine fire and Divine light, but of the fire and light of their own sun, which in itself is dead, as was shown above; consequently there is nothing interiorly in them from the sun of the spiritual world, although they are environed by spiritual atmospheres from that sun. This difference between spiritual and natural atmospheres has been learned from the wisdom of angels. 176* That there are atmospheres in the spiritual, just as in the natural, world, can be seen from this, that angels and spirits breathe, and also speak and hear just as men do in the natural world; and respiration, speech, and hearing are all effected by means of a lowest atmosphere, which is called air; it can be seen also from this, that angels and spirits, like men in the natural world, have sight, and sight is possible only by means of an atmosphere purer than air; also from this, that angels and spirits like men think and are moved by affection, and thought and affection are not possible except by means of still purer atmospheres; and finally from this, that all parts of the bodies of angels and spirits, external as well as internal, are held together in connection by atmospheres, the external by air and the internal by ethers. Without the surrounding pressure and action of these atmospheres the interior and exterior forms of the body would evidently dissolve away. Since angels are spiritual, and each and all things of their bodies are held to- gether in connection, form, and order by means of atmospheres, it follows that these atmospheres are spiritual; they are spirit- ual, because they arise from the spiritual sun which is the first proceeding of the Lord's Divine Love and Wisdom. 177. That there are also waters and lands in the spiritual as well as in the natural world, with the difference that these waters and lands are spiritual, has been said above and has been shown in the work on Heaven and Hell; and because these are spiritual, they are moved and modified by the heat and light of the spiritual sun, the atmospheres therefrom serv- ing as mediums, just as waters and lands in the natural world are moved and modified by the heat and light of the sun of their world, its atmospheres serving as mediums. 70 SAPIENTIA ANGELICA inde, prorsus sicut aquae et terrae in mundo naturali per ca- lorem et lucem solis sui mundi mediis atmosphaeris ejus. 178. Atmosphaerae, aquae et terrae hic dicuntur, quia illa tria sunt communia, per quae et ex quibus omnia et singula cum infinita varietate existunt. Atmosphaerae sunt vires activae, aquae sunt vires mediae, et terrae sunt vires passivae, ex quibus omnes effectus existunt. Quod illa tria tales vires sint in sua serie, est unice ex vita, quae a Domino ut Sole procedit, et quae facit ut sint activae. QUOD GRADUS AMORIS ET SAPIENTIAE SINT, ET INDE GRADUS CALORIS ET LUCIS, TUM GRADUS ATMO- SPHAERARUM. 179. Nisi sciatur quod gradus sint, tum quid sunt, et quales, non comprehendi possunt sequentia, quoniam in omni re creata sunt gradus, ita in omni forma; quare in hac Parte Sapientiae Angelicae de gradibus agetur. Quod gradus amoris et sapientiae sint, manifeste constare potest ex angelis trium caelorum. Angeli tertii caeli excellunt amore et sapientia prae angelis secundi caeli, et hi prae angelis ultimi caeli, in tantum, ut non possint simul esse; gradus amoris et sapientiae distinguunt et separant illos. Inde est, quod angeli inferiorum caelorum non ascendere possint ad angelos superiorum caelorum ; et si illis datur ut ascendant, tunc non vident illos, nec aliquid quod est apud illos. Causa quod non videant illos, est quia amor et sapientia illorum est in superiori gradu, qui perceptio- nem transcendit : unusquisque enim angelus est suus amor et sua sapientia, ac amor una cum sapientia est in sua forma homo, quia Deus, qui est ipse Amor et ipsa Sapientia, est Homo. Datum est mihi aliquoties videre, quod angeli ultimi caeli ascenderint ad angelos tertii caeli; et cum illuc enisi sunt, audivi illos conquestos, quod non videant aliquem, et usque erant in medio illorum. Et postea instructi sunt, quod illis inconspicui fuerint, quia amor et sapientia eorum imperceptibiles illis essent, et quod amor et sapientia faciant ut angelus appareat ut homo. 180. Quod gradus amoris et sapientiae dentur, adhuc manifestius patet ex amore et sapientia angelorum re- 7<Э ANGELIC WISDOM 178. Atmospheres, waters, and lands are here mentioned, because these three are the generals, through and from which each and all things have their existence in infinite variety. The atmospheres are the active forces, the waters are the mediate forces, and the lands are the passive forces, from which all effecb have existence. These three forces are such in their series solely by virtue of the life which proceeds from the Lord as a sun, and which makes them active. There are degrees of love and wisdom, consequently degrees of heat and light, also degrees of atmo- SPHERES. 179. The things which are to follow cannot be compre- hended unless it be known that there are degrees, also what they are, and what their nature is, because in every created thing, thus in every form, there are degrees. This Part of Angelic Wisdom will therefore treat of degrees. That there are degrees of love and wisdom can be clearly seen from the facl that there are angels of the three heavens. The angels of the third heaven so far excel the angels of the second heaven in love and wisdom, and these, the angels of the lowest heaven, that they cannot be together. The degrees of love and wisdom distin- guish and separate them. It is from this that angels of the lower heavens cannot ascend to angels of higher heavens, or if allowed to ascend, they do not see the higher angels or any- thing that is about them. They do not see them because the love and wisdom of the higher angels is of a higher degree, transcending the perception of the lower angels. For each angel is his own love and his own wisdom; and love together with wisdom in its form is a man, because God, who is Love itself and Wisdom itself, is a Man. It has sometimes been permitted me to see angels of the lowest heaven who have ascended to the angels of the third heaven; and when they had made their way thither, I have heard them complaining that they did not see any one, and all the while they were in the midst of the higher angels. Afterwards they were instructed that those angels were invisible to them because their love and wisdom were imperceptible to them, and that love and wisdom are what make an angel to appear as a man. 180. That there must be degrees of love and wisdom is still more evident when the love and wisdom of angels are DE DIVINO AMORE, FARS III.—N. 182. 71 spective ad amorem et sapientiam hominum. Quod sapi- entia angelorum respective sit ineffabilis, notum est; quod etiam sit hominibus, quando in naturali amore sunt, in- comprehensibilis, videbitur in sequentibus. Causa quod ineffabilis et incomprehensibilis appareat, est quia in supe- riori gradu est. 181. Quoniam gradus amoris et sapientiae sunt, etiam gradus caloris et lucis sunt. Per calorem et lucem intel- liguntur calor et lux spirituales, quales sunt angelis in caelis, et quales sunt hominibus quoad interiora quae sunt mentis eorum, nam hominibus similis calor amoris est, et similis lux sapientiae est, quae sunt angelis. In caelis ita est : qualis et quantus est angelis amor, talis et tantus est illis calor; similiter lux quoad sapientiam : causa est, quia amor in calore est, et sapientia in luce apud illos, ut prius ostensum est. Simile est in terris apud homines, cum differentia tamen, quod angeli sentiant calorem illum, ac videant lucem illam, non autem homines; ex causa quia homines in calore et luce naturali sunt, et tamdiu non sentiunt calorem spiritualem, nisi quam per quoddam amo- ris jucundum, ac vident lucem spiritualem nisi quam per perceptionem veri. Nunc quia homo, dum in naturali calore et luce est, nihil scit de calore et luce spirituali apud se, et hoc non sciri potest quam per experientiam e mundo spirituali, ideo de calore et de luce, in quibus sunt angeli ac caeli illorum, hic imprimis dicetur. Inde et non aliunde datur in hac re illustratio. 182. Sed gradus caloris spiritualis non possunt ab ex- perientia describi, quia amor, cui calor spiritualis corre- spondet, non ita cadit sub ideas cogitationis; sed gradus lucis spiritualis possunt describi, quia lux cadit, est enim haec cogitationis. Ex gradibus lucis usque comprehendi possunt gradus caloris spiritualis, sunt enim in parili gradu. Quod itaque lucem spiritualem, in qua sunt angeli, attinet, hanc datum est oculis meis videre. Lux apud angelos su- periorum caelorum tam candida est, ut non describi possit, ne quidem per candorem nivis, et quoque tam rutilans, ut nec describi possit, ne quidem per jubar solis mundi. Verbo, lux illa millenis vicibus excedit lucem meridianam in terris. At lux apud angelos inferiorum caelorum aliquan- tum potest per comparationes describi, sed usque excedit - - - - CONCERNING DIVINE LOVE.—N. 178-182. 71 compared with the love and wisdom of men. It is known that the wisdom of angels, when thus compared, is ineffable; also it will be seen in what follows that to men who are in natural love, this wisdom is incomprehensible. It appears ineffable and incomprehensible because it is of a higher degree. 181. As there are degrees of love and wisdom, so there are degrees of heat and light By heat and light are meant spiritual heat and light, such as angels in the heavens have, and such as men have as to the interiors of their minds; for men have the same heat of love and light of wisdom that the angels do. In the heavens, such and so much love as the angels have, such and so much is their heat; and the same is true of their light as compared with their wisdom; the reason is, that with them love is in heat, and wisdom in light (as was shown above). It is the same with men on earth, with the difference, however, that angels feel that heat and see that light, but men do not, because they are in natural heat and light; and while they are in the natural heat and light spiritual heat is not felt except through a certain enjoyment of love, and spiritual light is not seen except through perception of truth. Now since man, so long as he is in natural heat and light, knows nothing of the spiritual heat and light within him, and since knowledge of these can be obtained only through ex- perience from the spiritual world, the heat and light in which the angels and their heavens are, shall here be especially spoken of. From this and from no other source can enlightenment on this subject be had. 182. But degrees of spiritual heat cannot be described from experience, because love, to which spiritual heat corre- sponds, does not come thus under ideas of thought; but degrees of spiritual light can be described, because light pertains to thought, and therefore falls into ideas of thought. Yet degrees of spiritual heat can be comprehended by their relation to the degrees of light, for the two are in like degree. With respect then to the spiritual light in which angels are, it has been granted me to see it with my eyes. With angels of the higher heavens, the light is so glistening white as to be indescribable, even by comparison with the shining whiteness of snow, and so glowing as to be indescribable even by comparison with the beams of this world's sun. In a word, that light exceeds a thousand times the noonday light upon earth. But with angels of the lower heavens, the light can be described in a measure by comparisons, although it still exceeds the most intense light of our world. 72 SAPIENTIA ANGELICA summam lucem nostri mundi. Quod lux angelorum supe- riorum caelorum non describi possit, est causa, quia lux illorum unum facit cum sapientia illorum; et quia sapientia illorum est respective ad sapientiam hominum ineffabilis, ita quoque est lux. Ex his paucis constare potest, quod gra- dus lucis dentur; et quia sapientia et amor in simili gradu sunt, consequitur quod similes gradus caloris dentur. 183. Quoniam atmosphaerae sunt receptacula et con- tinentia caloris et lucis, sequitur quod totidem gradus atmosphaerarum sint, quot sunt gradus caloris et lucis, et quoque quod totidem, quot sunt gradus amoris et sapien- tiae. Quod plures atmosphaerae sint, et illae inter se per gradus distinctae, patuit mihi a pluri experientia in mundo spirituali; ex hac imprimis, quod angeli inferiorum caelo- rum in regione angelorum superiorum non possint respi- rare, et quod appareant sibi trahere animam sicut solent viventia quae ab aere in aetherem elevantur, aut sicut viventia quae ab aquis in aerem; etiam spiritus infra cae- los apparent sicut in nimbo. Quod plures atmosphaerae sint, et illae per gradus inter se distinctae, videatur supra (n. 176). QUOD GRADUS DUPLICIS GENERIS SINT, GRADUS ALTI- TUDINIS ET GRADUS LATITUDINIS. 184. Scientia graduum est sicut clavis ad aperiendum causas rerum, et ad intrandum in illas. Absque illa scientia vix aliquid causae potest sciri; objecta enim et subjecta utriusque mundi absque illa apparent ita univoca, sicut nihil illis inesset praeter tale quod oculo conspicitur ; cum ta- men id respective ad illa quae interius latent, est sicut unum ad millia, immo ad myriades. Interiora quae non patent, neutiquam retigi possunt, nisi sciantur gradus: vadunt enim exteriora ad interiora, et per haec ad intima, per gradus; non per gradus continuos, sed per gradus dis- cretos. Gradus continui vocantur decrementa aut decres- centiae a crassiori ad tenuius, seu a densiori ad rarius ; vel potius sicut incrementa et increscentiae a tenuiori ad cras- sius, seu a rariori ad densius, prorsus sicut est lucis ad 72 ANGELIC WISDOM The light of angels of the higher heavens is indescribable, be- cause their light makes one with their wisdom; and because their wisdom, compared to the wisdom of men, is ineffable, thus also is their light. From these few things it can be seen that there must be degrees of light; and because wisdom and love are of like degree, it follows that there must be like degrees oi heat. 183* Since atmospheres are the receptacles and con- tainants of heat and light, it follows that there are as many- degrees of atmospheres as there are degrees of heat and light; also that there are as many as there are degrees of love and wisdom. That there are several atmospheres, and that these are distinct from each other by means of degrees, has been manifested to me by much experience in the spiritual world; especially from this, that angels of the lower heavens are not able to breathe in the region of higher angels, and appear to themselves to gasp for breath, as living creatures do when they are raised out of air into ether, or out of water into air. More- over, spirits below the heavens appear in a kind of cloud. That there are several atmospheres, and that they are dis- tinct from each other by means of degrees, may be seen above (n. 176). Degrees are of a twofold kind, degrees of height and degrees of breadth. 184* A knowledge of degrees is like a key to lay open the causes of things, and to give entrance into them. Without this knowledge, scarcely anything of cause can be known; for without it, the objecb and subjecb of both worlds seem per- fectly simple, as though there were nothing in them beyond that which meets the eye; when yet compared to the things which lie hidden within, what is thus seen is as one to thousands, yea, to tens of thousands. The interiors which are not open to view can in no way be discovered except through a know- ledge of degrees. For things exterior advance to things interior, and through these to things inmost by means of degrees; not by continuous but discrete degrees. "Continuous degrees" is a term applied to the gradual lessenings or decreasing^ from grosser to finer, or from denser to rarer; or better, perhaps, to growths and increasings from finer to grosser, or from rarer to denser; precisely like the gradations of light to shade, or of DE DIVINO AMORE, PARS III.—N. 185. 73 umbram, aut caloris ad frigus. At gradus discreti sunt prorsus alii; sunt sicut priora, posteriora, et postrema; ac sicut finis, causa et effectus. Hi gradus discreti dicuntur, quia prius per se est, posterius per se, et postremum per se, sed usque simul sumpti unum faciunt. Sunt atmo- sphaerae a summo ad imum, seu a sole ad tellurem, quae vocantur aetheres et aeres, discreti in tales gradus; et sunt sicut simplicia, congregata ex illis, ac iterum ex his congregata, quae simul sumpta vocantur compositum. Hi gradus sunt discreti, quia distincte existunt, ac intelligun- tur per gradus altitudinis; illi autem gradus sunt continui, quia continue increscunt, ac intelliguntur per gradus lati- tudinis. 185. Omnia et singula quae in mundo spirituali, et quae in mundo naturali existunt, ex gradibus discretis et simul ex gradibus continuis coexistunt, seu ex gradibus altitudinis et ex gradibus latitudinis. Illa dimensio quae consistit ex gradibus discretis, vocatur altitudo; et illa quae ex gradibus continuis, vocatur latitudo: situs eorum respective ad visum oculi non mutat denominationem. Absque cognitione horum graduum, non sciri aliquid pot- est de discrimine inter tres caelos, nec de discrimine inter amorem et sapientiam angelorum ibi, nec de discrimine inter calorem et lucem in quibus sunt, nec de discrimine inter atmosphaeras quae ambiunt et continent. Tum abs- que cognitione horum graduum, nihil sciri potest de discrimine facultatum interiorum quae mentis sunt apud homines, ita nec de statu illorum quoad reformationem et regenerationem; nec de discrimine facultatum exterio- rum, quae corporis sunt, tam apud angelos quam apud homines ; et prorsus nihil de discrimine inter spirituale et naturale, et inde nihil de correspondentia : immo nihil de ullo discrimine vitae inter homines et bestias, et de discri- mine inter bestias perfectiores et imperfectiores ; nec de discriminibus inter formas regni vegetabilis, et inter mate- rias regni mineralis. Ex quibus constare potest, quod illi, qui hos gradus ignorant, non ex aliquo judicio possint videre causas; vident modo effectus, et judicant causas ex illis, quod fit plerumque ex inductione effectibus continua : cum tamen causae non producunt effectus per continuum, sed per discretum; aliud enim est causa, et aliud est effectus; CONCERNING DIVINE LOVE.—N. 183-185. 73 heat to cold. But discrete degrees are entirely different: they are like things prior, subsequent and final; or like end, cause, and effect. These degrees are called discrete, because the prior is by itself; the subsequent by itself; and the final by itself; yet taken together they make one. The atmospheres, which are called ethers and airs, from highest to lowest, that is, from the sun to the earth, are separated into such degrees; they are like simples, collections of simples, and again collections of these, which taken together are called a composite. Such degrees are discrete, because each has a distinct existence, and these degrees are what are meant by "degrees of height;" but the former degrees are continuous, because they increase contin- uously, and these degrees are what are meant by "degrees of breadth." 185* Each and all things which have existence in the spiritual world and in the natural world, have conjoint existence from discrete degrees and at the same time continuous degrees, that is, from degrees of height and from degrees of breadth. That dimension which consists of discrete degrees is called height, and that which consists of continuous degrees is called breadth; their position relatively to the sight of the eye not altering the designation. Without a knowledge of these degrees nothing can be known of how the three heavens differ from each other; nor can anything be known of the differences of love and wisdom of the angels there; nor of the differences of heat and light in which they are; nor of the differences of atmospheres which environ and contain these. Nor without a knowledge of these degrees can anything be known of the differences among the interior powers of the minds of men, thus nothing of their state as regards reformation and regeneration: nor anything of the differences among the exterior powers of the bodies both of angels and men; and nothing whatever can be known of the distinction between spiritual and natural, thus nothing of corre- spondence. Nor, indeed, can anything be known of any differ- ence between the life of men and that of beasts, or between the more perfect and the less perfect animals; neither of the differ- ences among the forms of the vegetable kingdom, nor among the matters of the mineral kingdom. From which it can be seen that they who are ignorant of these degrees cannot by any judg- ment see causes; they see only effects, and from these judge of causes, which is done for the most part by an induction which is continuous with effects. But causes produce effects not con- tinuously but discretely; for cause is one thing, and effect is 74 SAPIENTIA ANGELICA est discrimen sicut inter prius et posterius, aut sicut inter 'formans et formatum. 186. Ut adhuc melius comprehendatur quid et quales sunt gradus discreti, et quae differentia illorum est a gra- dibus continuis, sint caeli angelici pro exemplo. Sunt tres caeli, et illi distincti per gradus altitudinis; quare unum caelum est sub altero; nec communicant inter se aliter quam per influxum, qui fit a Domino per caelos in suo ordine ad infimum, et non vicissim. At unumquodvis caelum per se non per gradus altitudinis, sed per gradus latitudinis distinctum est; illi qui in medio sunt, seu in centro, in sapientiae luce sunt, at qui in peripheriis usque ad terminos sunt in sapientiae umbra: ita decrescit sapi- entia usque ad ignorantiam sicut lux decrescit in umbram, quod fit per continuum. Simile est apud homines : interi- ora quae mentis eorum sunt, distincta sunt in totidem gradus in quot sunt caeli angelici, ac unus eorum gradus est supra alterum ; quare interiora hominum quae mentis eorum sunt, distincta sunt per gradus discretos seu alti- tudinis. Inde est, quod homo possit in infimo gradu esse, tum in superiori, et quoque in supremo, secundum gradum sapientiae ejus ; et quod cum solum in infimo gradu est, superior gradus clausus sit; et quod is aperiatur, sicut recipit sapientiam a Domino. Sunt etiam apud hominem, sicut in caelo, gradus continui seu latitudinis. Quod homo caelis similis sit, est quia ille quoad interiora mentis suae est caelum in minima forma, quantum in amore et in sa- pientia est a Domino. Quod homo quoad interiora mentis suae sit caelum in minima forma, videatur in opere De Caelo et Inferno (n. 51-58). 187. Ex his paucis constare potest, quod qui non scit aliquid de gradibus discretis seu altitudinis, nec scire ali- quid possit de statu hominis quoad ejus reformationem et regenerationem, quae fiunt per receptionem amoris et sapientiae a Domino, et tunc per aperitionem graduum interiorum mentis ejus in suo ordine; nec scire potest ali- quid de influxu per caelos a Domino, nec aliquid de ordine in quem creatus est; si enim aliquis de illis non ex gradibus discretis seu altitudinis, sed ex gradibus conti- nuis seu latitudinis, cogitat, tunc non potest quicquam de illis videre quam ab effectibus, et nihil ex causis; et ex 74 ANGELIC WISDOM another. The difference between the two is like the difference between antecedent and consequent, or between that which forms and that which is formed. 186. That it may be still better comprehended what discrete degrees are, what their nature is, and how they differ from con- tinuous degrees, the angelic heavens may serve as an example. There are three heavens, and these are separated by degrees of height; therefore the heavens are one below another, nor do they communicate with each other except by influx, which pro- ceeds from the Lord through the heavens in their order to the lowest; and not contrariwise. Each heaven by itself, however, is divided not by degrees of height but by degrees of breadth. Those who are in the midst, that is, the centre, are in the light of wisdom; but those who are around about, even to the bound- aries, are in the shade of wisdom. Thus wisdom grows less and less even to ignorance, as light decreases to shade, which takes place continuously. It is the same with men. The interiors belonging to their minds are separated into as many degrees as the angelic heavens; and these degrees are one above another; therefore the interiors of men which belong to their minds are separated by discrete degrees, that is, degrees of height. Con- sequently one may be in the lowest degree, then in a higher, and even in the highest degree, according to the degree of his wisdom; moreover, when he is in the lowest degree only, the higher degree is shut, but it is opened as he receives wisdom from the Lord. There are also in a man, as in heaven, con- tinuous degrees, that is, degrees of breadth. A man is like the heavens because as regards the interiors of his mind, he is a heaven in least form, in the measure in which he is in love and wisdom from the Lord. That man as regards the interiors ol his mind is a heaven in least form may be seen in the work on Heaven and Hell (n. 51-58). 187. From these few considerations it can be seen, that one who knows nothing about discrete degrees, that is, degrees of height, can know nothing about the state of man as regards his reformation and regeneration, which are effected through the reception of love and wisdom from the Lord, and then through the opening of the interior degrees of his mind in their order. Nor can he know anything about influx from the Lord through the heavens nor anything about the order into which he has been created. For if any one thinks about these, not from discrete degrees or degrees of height but from continuous degrees or degrees of breadth, he is not able to perceive any- DE DIVINO AMORE, PARS III.-N. 189. 75 solis effectibus videre, est ex fallaciis, unde errores, unus post alterum; qui per inductiones ita multiplicari possunt, ut tandem enormes falsitates dicantur veritates. 188. Non scio an hactenus aliquid innotuerit de gra- dibus discretis seu altitudinis, sed solum de gradibus con- tinuis seu latitudinis; et tamen non aliquid causae in sua veritate potest innotescere absque cognitione graduum utriusque generis. Ideo de illis in tota hac Parte agen- dum est: nam finis hujus opusculi est, ut detegantur cau- sae, et ex illis videantur effectus, et sic discutiantur tene- brae, in quibus homo ecclesiae est de Deo, deque Domino et in genere de Divinis quae spiritualia vocantur. Hoc possum memorare, quod angeli in maestitia sint propter tenebras in tellure: dicunt, quod vix ullibi videant lucem ; et quod homines fallacias arripiant et illas confirment, et per id multiplicent falsitates super falsitates ; et ad con- firmandum illas indagent per ratiocinia ex falsis et ex veris falsificatis talia, quae propter tenebras de causis et propter ignorantiam de veritatibus, discuti nequeunt. Maxime lamentantur super confirmationibus de fide sepa- rata a charitate, et super justificatione per illam ; tum de ideis de Deo, de angelis et spiritibus, et de ignorantia quid amor et sapientia. QUOD GRADUS ALTITUDINIS SINT HOMOGENEI, AC UNUS AB ALTERO IN SERIE, SICUT SUNT FINIS, CAUSA ET EFFECTUS. 189. Quoniam gradus latitudinis seu continui sunt sicut lucis ad umbram, caloris ad frigus, duri ad molle, densi ad rarum, crassi ad tenue, et sic porro, et hi gradus ab experientia sensuali et oculari sunt noti, et non ita gradus altitudinis seu discreti, ideo de his in hac Parte imprimis agendum est, nam absque horum graduum cogni- tione non videri possunt causae. Notum quidem est, quod finis, causa et effectus sequantur in ordine sicut prius, posterius et postremum ; tum quod finis producat causam et per causam effectum, ut finis existat; et quoque plura alia de illis: attamen illa scire, et non per applicationes ad existentia videre, est modo scire abstracta; quae non 76 SAPIENTIA ANGELICA diutius manent, quam dum in cogitatione sunt analytica ex metaphysica. Inde est, quod tametsi finis, causa et effectus vadunt per gradus discretos, usque tamen de illis gradibus parum si quicquam in mundo scitur. Sola enim cognitio abstractorum, est sicut quoddam aereum, quod avolat: sed si abstracta applicantur ad talia quae in mundo sunt, sunt sicut id quod oculis in tellure conspici- tur, et in memoria permanet. 190. Omnia quae in mundo existunt, de quibus trina dimensio praedicatur, seu quae vocantur composita, ex gradibus altitudinis seu discretis consistunt. Sed exempla illustrent. Ab experientia oculari notum est, quod unus- quisque musculus in corpore humano consistat ex mini- mis fibris, et quod hae fasciculatim compositae sistant fibras majores, quae motrices vocantur, et quod ex harum mani- pulis existat compositum, quod vocatur musculus. Simile est cum nervis : in illis ex fibris minimis compaginantur majores, quae sicut filamenta apparent; ex his congrega- tis compaginatur nervus. Simile est in reliquis compagi- nationibus, confasciationibus et congregationibus, ex qui- bus sunt organa et viscera ; sunt enim haec compositiones ex fibris et vasis per similes gradus varie conformatis. Simile etiam est in omnibus et singulis regni vegetabilis, et in omnibus et singulis regni mineralis : in lignis sunt compaginationes filamentorum in triplici ordine ; in metal- lis et lapidibus sunt conglobationes partium etiam in tri- plici ordine. Ex his patet, quales sunt gradus discreti, quod nempe unum ab altero, et per alterum tertium, quod vocatur compositum; et quod unusquisque gradus ab altero discretus sit. 191. Ex his concludi potest ad illa, quae coram ocu- lis non apparent, quia similis res cum his est ; ut cum substantiis organicis, quae sunt receptacula et habitacula cogitationum et affectionum in cerebris ; cum atmosphae- ris; cum calore et luce ; et cum amore et sapientia. Atmosphaerae enim sunt receptacula caloris et lucis; ac calor et lux sunt receptacula amoris et sapientiae ; quare cum atmosphaerarum gradus sunt, etiam similes gradus sunt caloris et lucis, et similes amoris et sapientiae : non enim alia ratio horum est quam illarum. 192. Quod gradus illi sunt homogenei, hoc est, eius- 7б ANGELIC WISDOM applications to existing things is simply to know abstractions, which remain in the memory only so long as the mind is in analytical ideas from metaphysical thought. Although there- fore end, cause, and effect advance according to discrete de- grees, little if anything is known in the world about these degrees. For a mere knowledge of abstractions is like an airy something which flies away; but when abstractions are applied to such things as exist in the world, they become like what is seen with the eyes on earth, and is fixed in the memory. 190. All things which have existence in the world, ot which threefold dimension is predicated, that is, which are called compounds, are composed of degrees of height, that is, discrete degrees; as examples will make clear. It is known from ocu- lar experience, that every muscle in the human body consists of exceedingly minute fibres, and these put together into little bundles form larger fibres, called motor fibres, and groups of these form the compound called a muscle. It is the same with nerves; in these from minute fibres larger fibres are composed, which appear as filaments, and these massed together compose the nerve. The same is true of the rest of the combinations, bundlings and groupings out of which the organs and viscera are made up; for these are compositions of fibres and vessels variously put together according to like degrees. It is the same also with each and every thing of the vegetable and mineral kingdoms. In woods there are combinations of filaments in threefold order. In metals and stones there is a massing together of parts, also in threefold order. From all this the nature of discrete degrees can be seen, namely, that the first exists by the second, and through the second forms the third which is called the composite; and that each degree is discreted from the others. 191. From these examples a conclusion may be formed especting those things which are not visible to the eye, for with hose it is the same. Thus, it is the same with the organic ubstances which are the receptacles and abodes of thoughts and affections in the brains; with atmospheres; with heat and light; and with love and wisdom. For atmospheres are re- ceptacles of heat and light; and heat and light are receptacles of love and wisdom; consequently, as there are degrees of atmospheres, there are also like degrees of heat and light, and of love and wisdom; for the same principle applies to the latter as to the former. 192. That these degrees are homogeneous, that is, of the DE DIVINO AMORE, PARS III.—N. 196. 77 dem indolis et naturae, constat ex nunc dictis. Fibrae motrices musculorum, minimae, majores et maximae, sunt homogeneae ; fibrae nerveae, minimae, majores et maxi- mae, sunt homogeneae ; filamenta lignea a minimis ad eorum compositum sunt homogenea. Partes lapideae et metallicae cujusvis generis, similiter. Substantiae organi- cae, quae sunt receptacula et habitacula cogitationum et affectionum, a simplicissimis ad congregatum commune, quod est cerebrum, sunt homogeneae. Atmosphaerae a puro aethere ad aerem sunt homogeneae. Gradus caloris et lucis in serie secundum gradus atmosphaerarum sunt homogenei; et inde quoque gradus amoris et sapientiae sunt homogenei. Illa quae non ejusdem indolis et natu- rae sunt, heterogenea sunt, et non concordant cum homo- geneis ; ita non possunt gradus discretos simul cum illis sistere, sed modo cum suis, quae ejusdem indolis et natu- rae sunt, cum quibus sunt homogenea. 193. Quod haec in suo ordine sint, sicut fines, causae et effectus, patet ; nam primum, quod est minimum, agit suam causam per medium, et suum effectum per ultimum. 194. Sciendum est, quod unusquisque gradus ab altero distinctus sit per velamina propria, et omnes gradus simul distincti sint per velamen commune: et quod velamen com- mune communicet cum interioribus et cum intimis in suo ordine. Inde est omnium conjunctio et unanima actio. QUOD GRADUS PRIMUS SIT OMNE IN OMNIBUS GRADUUM SEQUENTIUM. 195. Causa est, quia gradus cujusvis subjecti et cu- jusvis rei homogenei sunt; ac homogenei sunt, quia pro- ducti a gradu primo: nam formatio illorum talis est, quod primum per confasciculationes aut conglobationes, verbo, per congregationes, producat alterum, et per hoc tertium ; ac unumquodvis discernit ab altero per circumductum velamen. Inde patet, quod primus gradus sit principalis ac unice regnans in sequentibus; proinde quod primus gradus sit omne in omnibus graduum sequentium. 196. Dicitur quod tales sint gradus inter se, sed in- telligitur quod tales sint substantiae in suis gradibus. CONCERNING DIVINE LOVE.—N. I9O-I96. 77 same character and nature, appears from what has just been said. The motor fibres of muscles, least, larger, and largest, are homogeneous. Nerve fibres, least, larger, and largest, are homogeneous. Woody filaments, from the least to the com- posite formed of these, are homogeneous. So likewise are particles of stones and metals of every kind. The organic substances which are receptacles and abodes of thoughts and affections, from the most simple to their general aggregate which is the brain, are homogeneous. The atmospheres, from pure ether to air, are homogeneous. The degrees of heat and light in series, following the degrees of atmospheres, are homogeneous, therefore the degrees of love and wisdom are homogeneous. Things which are not of the same character and nature are heterogeneous, and do not harmonize with things homogeneous; thus they cannot form discrete degrees with them, but only with their own, which are of the same character and nature and with which they are homogeneous. 193. That these things in their order are like ends, causes, and effects, is evident; for the first, which is the least, effectuates its cause by means of the middle, and its effect, by means of the last. 194. It should be known that each degree is made dis- tinct from the others by coverings of its own, and that all the degrees together are made distinct by means of a general cover- ing; also, that this general covering communicates with interiors and inmosts in their order. From this there is conjunction of all and unanimous action. The first degree is the all in every thing of the subsequent degrees. 195. This is because the degrees of each subject and of each thing are homogeneous; and they are homogeneous because begotten from the first degree. For their formation is such that the first, by combinations or accretions, in a word, by mass- ing of parts, begets the second, and through this the third; and discretes each from the other by a covering drawn around it; from which it is clear that the first degree is chief and solely supreme in the subsequent degrees; consequently that in all things of the subsequent degrees, the first is the all. 196* When it is said that degrees are such in respect to each other, the meaning is that substances are such in their 78 SAPIENTIA ANGELICA Locutio per gradus est locutio abstracta, quae est univer- salis, ita applicabilis cuivis subjecto aut rei, quae in ejus- cemodi gradibus sunt. Ж97. Applicatio fieri potest ad omnia illa, quae in praecedente articulo recensita sunt, ut ad musculos, nervos, materias et partes utriusque regni, vegetabilis et minera- lis, ad substantias organicas quae sunt subjecta cogitatio- num et affectionum in homine, ad atmosphaeras, ad calorem et lucem, et ad amorem et sapientiam. In omnibus est primum unice regnans in sequentibus, immo est unicum in illis; et quia est unicum in illis, est omne in illis. Quod ita sit, etiam patet ex his quae nota sunt, nempe quod finis sit omne causae, et quod per causam sit omne efiectus; ac ideo finis, causa et effectus dicuntur finis primus, medius et ultimus; tum quod causa causae sit etiam causa causati; et quod nihil essentiale in causis sit quam finis, et nihil essentiale in motu quam conatus: tum quod substantia unica sit, quae in se substantia est. 198. Ex his clare potest videri, quod Divinum, quod est substantia in se, seu unica et sola, sit ex qua sunt omnia et singula quae creata sunt, ita quod Deus sit omne in omnibus universi, secundum illa quae in Parte Prima '"demonstrata sunt: ut, Quod Divinus Amor et Divina Sapientia sit substantia et forma (n. 40-43): Quod Divinus Amor et Divina Sapientia sit substantia et forma in se, ita ipsum et unicum (n. 44-46): Quod omnia in universo a Divino Amore et Divina Sapientia creata sint (п. 1']$2-6о): Quod inde universum creatum sit imago Ipsius (n. 61-65): Quod solus Dominus sit caelum, ubi angeli (n. 113-118). Quod omnes perfectiones crescant et ascendant cum gradibus et secundum illos. 199. Quod duplicis generis gradus sint, gradus lati- tudinis et gradus altitudinis, supra (n. 184-188) ostensum est; et quod gradus latitudinis sint sicut lucis vergentis ad umbram, aut sicut sapientiae ad ignorantiam; at quod gradus altitudinis sint sicut finis, causa et effcctus, aut sicut prius, posterius et postremum. De his gradibus dici- tur quod ascendant aut descendant, sunt enim altitudinis; de illis autem dicitur quod crescant aut decrescant, sunt DE DIVINO AMORE, PARS III.-N. 201. enim latitudinis. Hi gradus ab illis tantum differunt, ut nihil commune habeant; quare distincte percipiendi sunt, ac minime confundendi. 200. Quod omnes perfectiones crescant et ascendant cum gradibus et secundum illos, est quia omnia praedicata sequuntur sua subjecta, ac perfectio et imperfectio sunt praedicata communia; praedicantur enim de vita, de viri- bus, et de formis. Perfectio vitae est perfectio amoris et sapientiae ; et quia voluntas et intellectus sunt receptacula illorum, est per- fectio vitae etiam perfectio voluntatis et intellectus, et inde affectionum et cogitationum ; et quia calor spiritualis est continens amoris, et lux spiritualis est continens sapientiae, etiam perfectio horum referri potest ad perfectionem vitae. Perfectio virium est perfectio omnium quae per vitam actuantur et moventur, in quibus tamen non vita est. Tales vires sunt atmosphaerae quoad actualitates; et quo- que tales vires sunt substantiae organicae interiores et exteriores apud hominem, tum etiam apud animalia omnis generis. Tales etiam vires sunt omnia in mundo naturali quae a sole ibi immediate et mediate activitates sortiuntur. Perfectio formarum et perfectio virium unum faciunt, nam quales vires sunt, tales sunt formae ; cum sola diffe- rentia quod formae sint substantiae, vires autem sunt activitates illarum ; quare similes gradus perfectionis sunt utrisque. Formae quae non simul vires sunt, etiam per- fectae sunt secundum gradus. 201. Hic non dicetur de perfectionibus vitae, virium et formarum crescentibus aut decrescentibus secundum gra- dus latitudinis seu continuos, quia hi gradus in mundo noti sunt; sed de perfectionibus vitae, virium et formarum as- cendentibus aut descendentibus secundum gradus altitudi- nis seu discretos, quia hi gradus in mundo non noti sunt. At quomodo perfectiones secundum hos gradus ascendunt ac descendunt, parum potest cognosci a visibilibus in mundo naturali, sed clare a visibilibus in mundo spirituali. Ex visibilibus in mundo naturali modo detegitur, quod quo interius spectantur, eo mirabiliora occurrant: ut pro exem- plo, in oculis, in auribus, in lingua, in musculis, in corde, pulmone, hepate, pancreate, renibus, et in reliquis visceri- bus; tum in seminibus, fructibus et floribus ; et quoque in CONCERNING DIVINE LOVE.—N. I97-2OI. 79 for they are of breadth. These two kinds of degrees differ so much that they have nothing in common; they should therefore be perceived as distinct, and by no means be confounded. 200. All perfections increase and ascend along with degrees and according to them, because all predicates follow their sub- jects, and perfection and imperfection are general predicates; for they are predicated of life, of forces, and of forms. Perfeclion of life is perfection of love and wisdom; and because the will and understanding are receptacles of love and wisdom, perfection of life is also perfection of will and under- standing, consequently of affections and thoughts; and because spiritual heat is the containant of love, and spiritual light is the containant of wisdom, perfection of these may also be referred to perfection of life. Perfeclion of forces is perfeclion of all things which are actuated and moved by life, in which, however, there is no life. Atmospheres as to their active powers are such forces; the interior and exterior organic substances with men, and with animals of every kind, are such forces; all things in the natural world which are endowed with active powers both immediately and mediately from its sun are such forces. Perfeclion of forms and perfection of forces make one, for as the forces are, such are the forms; with the difference only, that forms are substances but forces are their activities ; therefore like degrees of perfection belong to both. Forms which are not at the same time forces are also perfect according to degrees. 201. The perfections of life, forces, and forms which in- crease or decrease according to degrees of breadth, that is, con- tinuous degrees, will not be discussed here, because there is a knowledge of these degrees in the world; but only perfections of life, forces, and forms which ascend or descend according to degrees of height, that is, discrete degrees; because these degrees are not known in the world. Of the mode in which perfections ascend and descend according to these degrees little can be learned from things visible in the natural world, but this can be seen clearly from things visible in the spiritual world. From things visible in the natural world it is found that the more they are looked into the more do wonders present them- selves; as, for instance, in the eyes, ears, tongue; in muscles, heart, lungs, liver, pancreas, kidneys, and other viscera; also, in seeds, fruits and flowers; and in metals, minerals and stones. That wonders increase in all these the more they are looked into is well known; yet such wonders have not led men to see 80 SAPIENTIA ANGELICA metallis, mineris et lapidibus. Quod in his et in illis mira- biliora, quo interius spectantur, occurrant, notum est: at- tamen ex illis parum innotuit, quod illa interius perfectiora sint secundum gradus altitudinis seu discretos; ignorantia horum graduum id celavit. At quia iidem gradus in mundo spirituali perspicue exstant, est enim totus ille mundus, a supremo ad infimum, in illos distincte discretus, ideo ex- inde potest illorum cognitio hauriri : ex quibus dein con- cludi potest ad perfectiones virium et formarum, quae in similibus gradibus sunt in mundo naturali. 202. In mundo spirituali sunt tres caeli secundum gradus altitudinis ordinati. In supremo caelo sunt angeli in omni perfectione prae angelis in medio caelo; et in medio caelo sunt angeli in omni perfectione prae angelis infimi caeli. Perfectionum gradus sunt tales, ut angeli infimi caeli non possint ad primum limen perfectionum angelorum medii caeli ascendere, nec hi ad primum limen perfectionum angelorum supremi caeli. Hoc apparet pa- radoxon, sed usque est veritas. Causa est, quia consociati sunt secundum gradus discretos, et non secundum gradus continuos. Per experientiam mihi notum factum est, quod tale discrimen affectionum et cogitationum, et inde loque- lae, sit inter angelos superiorum et inferiorum caelorum, ut nihil commune habeant; et quod communicatio fiat solum per correspondentias, quae existunt per influxum immediatum Domini in omnes caelos, et per influxum mediatum per caelum supremum in infimum. Haec dis- crimina, quia talia sunt, non possunt naturali lingua ex- primi, ita non describi; cogitationes enim angelorum non cadunt in ideas naturales, nam sunt spirituales. Exprimi et describi solum possunt ab ipsis per eorum linguas, vo- ces et scripturas, et non per humanas. Ex eo est quod dicatur, quod in caelis ineffabilia audita et visa sint. Dis- crimiua illa aliquantum comprehendi possunt per haec: quod cogitationes angelorum supremi seu tertii caeli sint cogitationes finium, et cogitationes angelorum medii seu secundi caeli sint cogitationes causarum, ac cogitationes angelorum infimi seu primi caeli sint cogitationes effectuum. Sciendum est, quod aliud sit ex finibus cogitare, et aliud de finibus; tum quod aliud sit ex causis cogitare, et aliud de causis ; ut et quod aliud sit ex effectibus cogitare, et 8o ANGELIC WISDOM that the objects are interiorly more perfect according to degrees of height or discrete degrees; this has been concealed by igno- rance of these degrees. But since these degrees stand out con- spiciously in the spiritual world (for the whole of that world from highest to lowest is distinctly discreted into these degrees), from that world knowledge of these degrees can be drawn; and afterwards conclusions may be drawn therefrom respecting the perfections of forces and forms which are in similar degrees in the natural world. 202. In the spiritual world there are three heavens, disposed according to degrees of height. In the highest heaven are angels superior in every perfection to the angels in the middle heaven; and in the middle heaven are angels superior in every perfection to the angels of the lowest heaven. The degrees of perfections are such, that angels of the lowest heaven cannot attain to the first threshold of the perfections of the angels of the middle heaven, nor these to the first threshold of the per- fections of the angels of the highest heaven. This seems like a paradox, yet it is truth. The reason is that they are consociated according to discrete, not according to continuous degrees. I have learned from observation that the difference between the affections and thoughts, and consequently the speech, of the angels of the higher and the lower heavens, is such that they have nothing in common; and that communication takes place only through correspondences, which have existence by imme- diate influx of the Lord into all the heavens, and by mediate influx through the highest heaven into the lowest. Such being the nature of these differences, they cannot be expressed in natural language, therefore not described; for the thoughts oí angels, being spiritual, do not fall into natural ideas. They can be expressed and described only by the angels themselves, in their own languages, words, and writings, and not in those which are human. This is why it is said that in the heavens unspeakable things are heard and seen. These differences may be in some measure comprehended when it is known that the thoughts of angels of the highest or third heaven are thoughts of ends; the thoughts of angels of the middle or second heaven thoughts oí causes, and the thoughts of angels of the lowest or first heaven thoughts of effects. It is to be observed, that it is one thing to think from ends, and another to think about ends; that it is one thing to think from causes, and another to think about causes; and that it is one thing to think from effects, and another to think about effects. Angels of the lower heavens think about DE DIVINO AMORE, PARS III.-N. 204. 81 aliud de effectibus. Angeli inferiorum caelorum cogitant de causis et de finibus, sed angeli superiorum caelorum ex causis et ex finibus; et ex his cogitare est superioris sapi- entiae, at de illis est inferioris. Cogitare ex finibus est sapientiae, ex causis est intelligentiae, et ex effectibus est scientiae. Ex his patet, quod omnis perfectio ascendat et descendat cum gradibus et secundum illos. 203. Quoniam interiora hominis quae ejus voluntatis et intellectus sunt, similia sunt caelis quoad gradus, est enim homo, quoad interiora quae mentis ejus sunt, caelum in minima forma, ideo etiam illorum perfectiones similes sunt. Sed illae perfectiones non apparent alicui homini quamdiu in mundo vivit, tunc enim in infimo gradu est ; et ex infimo gradu non possunt cognosci gradus superio- res; sed post mortem cognoscuntur : nam tunc homo in illum gradum venit, qui ejus amori et sapientiae corre- spondet, fit enim tunc angelus, ac ineffabilia naturali suo homini cogitat et loquitur. Est enim tunc elevatio om- nium ejus mentis non in ratione simplici, sed in ratione triplicata. In hac ratione sunt gradus altitudinis, in illa autem gradus latitudinis. Sed in gradus illos non alii ascendunt et elevantur, quam qui in mundo in veris fue- runt, et illa applicuerunt vitae. 204. Apparet sicut priora sint minus perfecta quam posteriora, seu simplicia quam composita; sed usque pri- ora ex quibus sunt posteriora, seu simplicia ex quibus sunt composita, perfectiora sunt. Causa est, quia priora seu simpliciora sunt nudiora, ac minus obvelata substantiis et materiis vitae expertibus; et sunt sicut diviniora ; quare propiora sunt Soli spirituali, ubi Dominus. Ipsa enim perfectio est in Domino, et inde in Sole, qui est primum procedens Divini Amoris et Divinae Sapientiae Ipsius; et inde in illis quae proxime succedunt, et sic ordine usque ad infima, quae sicut distant, imperfectiora sunt. Nisi talis perfectio eminens foret in prioribus et simplicibus, non potuisset homo, nec ullum animal, ex semine existere, et postea subsistere; nec potuissent semina arborum et fruticum vegetari et prolificare: omne enim prius quo prius, et omne simplex quo simplicius, quia est perfectius, est immunius a damnis. CONCERNING DIVINE LOVE.—N. 202-204. 8l causes and about ends, but the angels of the higher heavens from causes and from ends; to think from these is a mark of higher wisdom, but to think about these is the mark of lower wisdom. To think from ends is of wisdom, to think from causes is of intelligence, and to think from effects is of knowledge. From all this it is clear that all perfection ascends and descends along with degrees and according to them. 203. Since the interior things of man, which are of his will and understanding, are like the heavens in respect to degrees (for man, as to the interiors of his mind, is a heaven in least form), their perfections also are like those of the heavens. But these perfections are not apparent to any one so long as he lives in the world, because he is then in the lowest degree; and from the lowest degree the higher degrees cannot be appre- hended; but they are apprehended after death, because man then enters into that degree which corresponds to his love and wisdom, for he then becomes an angel, and thinks and speaks things ineffable to his natural man; for there is then an elevation of all things of his mind, not in a single, but in a threefold ratio. Degrees of height are in threefold ratio, but degrees of breadth are in single ratio. But into degrees of height none ascend and are elevated except those who in the world have been in truths, and have applied them to life. 204. It seems as if things prior must be less perfect than things posterior, that is, things simple than things composite; but things prior out of which things posterior are formed, that is, things simple out of which things composite are formed, are the more perfect. The reason is that the prior or the simpler are more naked and less covered over with substances and matters devoid of life, and are, as it were, more Divine, consequently nearer to the spiritual sun where the Lord is; for perfection itself is in the Lord, and from Him in that sun which is the first proceeding of His Divine Love and Divine Wisdom, and from that in those things which come immedi- ately after; and thus in order down to things lowest, which are less perfect as they recede. Without such preeminent perfection in things prior and simple, neither man nor any kind of animal could have come into existence from seed, and afterwards con- tinue to exist; nor could the seeds of trees and shrubs vege- tate and bear fruit. For the more prior anything prior is, or the more simple anything simple is, the more exempt it is from injury, because it is more perfect. SAPIENTIA ANGELICA QUOD IN ORDINE SUCCESSIVO PRIMUS GRADUS FACIAT SUPREMUM, AC TERTIUS INFIMUM; AT QUOD IN ORDINE SIMULTANEO PRIMUS GRADUS FACIAT IN- TIMUM, AC TERTIUS EXTIMUM. 205. Est ordo successivus et ordo simultaneus. Ordo successivus horum graduum est a supremo ad infimum, seu a summo ad imum. In hoc ordine sunt caeli angelici; caelum tertium ibi est supremum, secundum est medium, ac primum est infimum ; situs eorum inter se talis est. In simili ordine successivo sunt ibi status amoris et sapi- entiae apud angelos, tum etiam caloris et lucis, ut et at- mosphaerarum spiritualium ; in simili ordine sunt omnes perfectiones formarum et virium ibi. Cum gradus altitu- dinis seu discreti in ordine successivo sunt, tunc illi com- parari possunt columnae divisae in tres gradus, per quos fit ascensus et descensus; in cujus superiore mansione sunt perfectissima et pulcherrima; in media minus perfecta et pulchra; in infima autem adhuc minus perfecta et pulchra. Ordo autem simultaneus, qui ex similibus gradibus con- sistit, in alia apparentia est. In hoc sunt suprema ordinis successivi, quae ut dictum est, perfectissima et pulcherrima sunt in intimo, inferiora in medio, et infima in ambitu. Sunt sicut in solido ex tribus illis gradibus constante; in cujus medio seu centro sunt partes subtilissimae, circum- circa illud partes minus subtiles, et in extremis, quae ambitum faciunt, sunt partes ex illis compositae, et inde crassiores. Est sicut columna illa, de qua nunc supra, subsidens in planum ; cujus supremum facit intimum, ac medium facit medium, ac infimum facit extremum. 206. Quoniam supremum ordinis successivi fit inti- mum ordinis simultanei, ac infimum fit extimum, ideo in Verbo per “superius” significatur interius, et per “infe- rius” significatur exterius ; simile per “sursum” et “de- orsum,” tum per “altum” et “profundum." 207. In omni ultimo sunt gradus discreti in ordine simultaneo. Fibrae motrices in omni musculo, fibrae in omni nervo, tm fibrae et vascula in omni viscere et organo, sunt in tali ordine. Intime in illis sunt simplicis- sima quae perfectissima; extimum est compositum ex illis. Similis ordo graduum istorum est in omni semine, 8a ANGELIC WISDOM In successive order the first degree makes the high- est, AND THE THIRD THE LOWEST; BUT IN SIMUL- TANEOUS ORDER the first degree MAKES THE INNERMOST, AND THE THIRD THE OUTERMOST. 205* There is successive order and simultaneous order. The successive order of these degrees is from highest to lowest, or from top to bottom. The angelic heavens are in this order; the third heaven is the highest, the second is the middle, and the first is the lowest; such is their relative situation. In like successive order are the states of love and wisdom with the angels there, also states of heat and light, and of the spiritual atmo- spheres. In like order are all the perfections of the forms and forces there. When degrees of height, that is, discrete degrees, are in successive order, they may be compared to a column divided into three stories, through which ascent and descent are made. In the upper rooms are things most perfect and most beautiful; in the middle rooms, things less perfect and beauti- ful; in the lowest, things still less perfect and beautiful. But simultaneous order, which consists of like degrees, has another appearance. In it, the highest things of successive order, which are (as was said above) the most perfect and most beautiful, are in the inmost, the lower things are in the middle, and the low- est in the circumference. They are as if in a solid body com- posed of these three degrees: in the middle or centre are the finest parts, round about this are parts less fine, and in the ex- tremes which constitute the circumference are the parts com- posed of these and which are therefore grosser. It is like the column mentioned just above subsiding into a plane, the highest part of which forms the innermost of the plane, the middle forms the middle, and the lowest the outermost. 206. As the highest of successive order becomes the in- nermost of simultaneous order, and the lowest becomes the out- ermost, so in the Word, "higher" signifies inner, and "lower" signifies outer. "Upwards" and "downwards," and "high" and "deep" have a similar meaning. 207. In every outmost there are discrete degrees in simul- taneous order. The motor fibres in every muscle, the fibres in every nerve, also the fibres and the little vessels in all viscera and organs, are in such an order. Innermost in these are the most simple things, which are the most perfect; the outermost is a composite of these. There is a like order of these degrees DE DIVINO AMORE, PARS III.—N. 209. 83 inque omni fructu, tum etiam in omni metallo et lapide ; par- tes horum tales sunt, ex quibus totum. Partium intima, me- dia et extima sunt in illis gradibus ; sunt enim successivae compositiones, seu confasciationes et conglobationes a sim- plicibus, quae sunt primae eorum substantiae seu materiae. 208. Verbo, tales gradus sunt in omni ultimo, ita in omni effectu : nam omne ultimum consistit ex prioribus, et haec a suis primis; ac omnis effectus consistit ex causa, et haec ex fine, et finis est omne causae, et causa est omne effectus (ut supra demonstratum est); ac finis facit intimum, causa medium, et effectus ultimum. Quod simile sit cum gradibus amoris et sapientiae, caloris et lucis, tum cum formis organicis affectionum et cogitationum apud hominem, in sequentibus videbitur. De serie horum graduum in ordine successivo et in ordine simultaneo actum etiam est in Doctrina Novae Hierosolymae de Scrip- tura Sacra (n. 38 et alibi); ostensum est quod similes gradus in omnibus et singulis Verbi sint. QUOD GRADUS ULTIMUS SIT COMPLEXUS, CONTINENS ET BASIS GRADUUM PRIORUM. 209. Doctrina graduum, quae in hac Parte traditur, hactenus illustrata est per varia quae in utroque mundo ex- istunt; ut per gradus caelorum ubi sunt angeli, per gradus caloris et lucis apud illos, et per gradus atmosphaerarum, et per varia in corpore humano, et quoque in regno animali et minerali. Sed doctrina illa est amplioris extensionis : extensio ejus non modo est ad naturalia, sed etiam ad civilia, moralia et spiritualia, et ad omnia et singula eo- rum. Causae quod doctrina graduum ad talia etiam se extendat, sunt binae : prima, quia in omni re, de qua ali- quid praedicari potest, est trinum, quod vocatur finis, causa et effectus, et haec tria inter se sunt secundum gra- dus altitudinis : altera est, quod omne civile, morale et spirituale non sit aliquid abstractum a substantia, sed quod sint substantiae, nam sicut amor et sapientia non sunt res abstractae, sed quod sint substantia, (ut supra, n. 40–43, demonstratum est,) ita similiter omnes res, quae civiles, morales et spirituales vocantur. Hae quidem possunt abstracte a substantiis cogitari, sed usque in se non sunt abstractae. Sicut pro exemplo, affectio et cogitatio, cha- CONCERNING DIVINE LOVE.—N. 205-209. 83 in every seed and in every fruit, also in every metal and stone; their parts, of which the whole is composed, are of such a nature. The innermost, the middle, and the outermost elements of the parts exist in these degrees, for they are successive composi- tions, that is.bundlings and massings together from simples that are their first substances or matters. 208. In a word, there are such degrees in every outmost, thus in every effect. For every outmost consists of things prior, and these of their primes. And every effect consists of cause, and this of end; and end is the all of cause, and cause is the all of effect (as was shown above); and end makes the inmost, cause the middle, and effect the outmost. The same is true of degrees of love and wisdom, and of heat and light, also of the organic forms of affections and thoughts in man (as will be seen in what follows). The series of these degrees in successive order and in simultaneous order has been treated of in The Doclrine of the New Jerusalem concerning the Sacred Scripture (n. 38, and elsewhere), where it is shown that there are like degrees in each and all things of the Word. The outmost degree is the complex, containant and base of the prior degrees. 209. The doctrine of degrees which is taught in this Part, has hitherto been explained by various things which exist in both worlds; as by the degrees of the heavens where angels dwell, by the degrees of heat and light with them, and by the degrees of atmospheres, and by various things in the human body, and in the animal and mineral kingdoms. But this doc- trine has a wider range; it extends not only to natural, but also to civil, moral, and spiritual things, and to each and all their details. There are two reasons why the doctrine of degrees extends also to such things. First, in every thing of which any- thing can be predicated there is the trine which is called end, cause, and effect, and these three are related to one another according to degrees of height. And secondly, things civil, moral, and spiritual are not something abstract from substance, but are substances. For as love and wisdom are not abstract things, but substance (as was shown above, n. 40-43), so in like manner are all things which are called civil, moral, and spiritual. These may be thought of abstractly from substances, yet in themselves they are not abstract; as for example, affec- 8A SAPIENTIA ANGELICA ione suis subjbjecta, ritas et fides, voluntas et intellectus; cum his enim simile est, sicut est cum amore et sapientia, nempe quod non dentur extra subjecta, quae sunt substantiae, sed quod sint status subjectorum seu substantiarum; quod sint mutationes illorum, quae sistunt variationes, videbi- tur in sequentibus. Per substantiam etiam intelligitur forma, nam substantia absque forma non datur. 210. Ex eo quod de voluntate et intellectu, deque affectione et cogitatione, tum de charitate et fide, abstracte a substantiis, quae sunt illorum subjecta, cogitari potuis- set, et cogitatum sit, factum est quod justa idea de illis perierit, quae est quod sint status substantiarum seu for- marum: prorsus sicut sunt sensationes, et actiones, quae nec sunt res abstractae ab organis sensoriis et motoriis ; abstractae seu separatae ab illis non sunt nisi quam entia rationis; sunt enim sicut visus absque oculo, auditus abs- que aure, gustus absque lingua, et sic porro. 211. Quoniam omnes res civiles, morales et spiritua- les similiter per gradus progrediuntur, sicut res naturales, non solum per gradus continuos, sed etiam per gradus discretos, et progressiones graduum discretorum se ha- bent sicut progressiones finium ad causas, et causarum ad effectus, volui rem praesentem, quae est, quod gradus ultimus sit complexus, continens et basis graduum prio- rum, illustrare et confirmare per supradicta; nempe per illa quae sunt amoris et sapientiae, voluntatis et intellec- tus, affectionis et cogitationis, ac charitatis et fidei. 212. Quod gradus ultimus sit complexus, continens et basis graduum priorum, constat manifeste ex progres- sione finium et causarum ad effectus. Quod effectus sit complexus, continens et basis causarum et finium, a ra- tione illustrata potest comprehendi; sed non ita clare, quod finis cum omnibus ejus, et causa cum omnibus ejus, actualiter sint in effectu, ac quod effectus sit plenus com- plexus eorum. Quod res talis sit, a praedictis in hac Parte constare potest, ex illis imprimis, quod unum sit ab altero in serie triplicata; et quod effectus non sit aliud quam finis in suo ultimo; et quia ultimum est complexus, sequitur quod ultimum sit continens, et quoque basis. 213. Quod amorem et sapientiam attinet : est amor finis, sapientia causa per quam, ac usus est effectus; ac usus est complexus, continens et basis sapientiae et amo- S4 ANGELIC WISDOM tion and thought, charity and faith, will and understanding; Tor it is the same with these as with love and wisdom, in that Jiey are not possible outside of subjecls which are substances, 3ut are states of subjects, that is, substances. That they are changes of these, presenting variations, will be seen in what follows. By substance is also meant form, for substance is not possible apart from form. 2io. From its being possible to think of will and under- standing, affection and thought, and charity and faith, abstractly from the substances which are their subjefls, and from their having been so regarded, it has come to pass, that a correct idea of these things, as being states of substances or forms, has per- ished. It is altogether as with sensations and actions, which are not things abstract from the organs of sensation and mo- tion. Abstracted, that is, separate, from these they are mere figments of reason; they are like sight apart from the eye, hearing apart from the ear, taste apart from the tongue, and so forth. 211* Since all things civil, moral, and spiritual advance through degrees, just as natural things do, not only through continuous but also through discrete degrees; and since the progressions of discrete degrees are like progressions of ends to causes, and of causes to effects, I have chosen to explain and confirm the present point, that the outmost degree is the com- plex, containant, and base of prior degrees, by the things above mentioned, that is, by what pertains to love and wisdom, to will and understanding, to affection and thought, and to charity and faith. %1Л* That the outmost degree is the complex, containant, and base of prior degrees, is clearly seen from progression of ends and causes to effects. That the effect is the complex, containant, and base of causes and ends can be comprehended by enlightened reason; but it is not so clear that the end with all things thereof, and the cause with all things thereof, are actually in the effect and that the effect is their full complex. That such is the case can be seen from what has been said above in this Part, particularly from this, that one thing is from the other in a threefold series, and that effect is nothing else than the end in its outmost. And since the outmost is the com- plex, it follows that it is the containant and also the base. 213* As regards love and wisdom :—Love is the end, wis- dom the instrumental cause, and use is the effect; and use is the complex, containant, and base of wisdom and love; and use DE DIVINO AMORE, PARS III.-N. 215. 85 ris; atque usus est talis complexus et tale continens, ut omnia amoris et omnia sapientiae actualiter illi insint ; est simultaneum eorum. Sed probe sciendum est, quod omnia amoris et sapientiae, quae homogenea et concordantia sunt, usui insint, secundum illa, quae supra in articulo n. 189–194) dicta et ostensa sunt. 214. In serie similium graduum sunt quoque affectio, cogitatio et actio ; quia omnis affectio se refert ad amorem, cogitatio ad sapientiam, et actio ad usum. In serie similium graduum sunt charitas, fides, et bonum opus; nam chari- tas est affectionis, fides est cogitationis, et bonum opus est actionis. In serie similium graduum sunt etiam voluntas, intellectus, et exercitium ; nam voluntas est amoris et inde affectionis, intellectus est sapientiae et inde fidei, et exer- citium est usus et inde operis. Sicut itaque usui insunt omnia sapientiae et amoris, ita actioni insunt omnia cogi- tationis et affectionis, bono operi omnia fidei et charitatis, et sic porro; sed omnia homogenea, hoc est concordantia. 215. Quod ultimum cujusvis seriei, quod est usus, actio, opus et exercitium, sit complexus et continens om- nium priorum, nondum est notum. Apparet sicut in usu, actione, opere et exercitio, non plus insit quam tale quod est in motu; sed usque illis omnia priora actualiter insunt, et tam plene ut nihil desit: sunt in illis inclusa, sicut vinum in suo vase, et sicut utensilia in sua domo. Quod haec non appareant, est quia solum exterius spectantur, et exterius spectata sunt modo activitates et motus. Est sicut cum brachia et manus se movent, ac nescitur quod mille fibrae motrices ad quemlibet motum eorum concurrunt; et quod mille fibris motricibus millia cogitationis et affectionis correspondeant, quae fibras motrices excitant; quae quia intime agunt, coram aliquo sensu corporis non apparent. Hoc notum est, quod nihil agatur in corpore aut per illud, nisi quam ex voluntate per cogitationem; et quia utraque agit, non potest non quin omnia et singula voluntatis et cogitationis actioni insint; non separari possunt. Inde est, quod ex factis seu operibus judicetur ab aliis de homi- nis cogitatione voluntatis, quae vocatur intentio. Hoc mihi notum factum est, quod angeli ex solo facto seu opere hominis percipiant et videant omne voluntatis et cogitatio- nis ejus qui facit; angeli tertii caeli ex voluntate finem prop- ter quem; ac angeli secundi caeli causam per quam finis CONCERNING DIVINE LOVE.—N. 2IO-215, 85 is such a complex and such a containant, that all things of love and all things of wisdom are actually in it; it is where they are all at once and together. But it should be borne in mind that all things of love and wisdom, which are homogeneous and concordant, are present in use, in accordance with the princi- ples enunciated and explained above (in chapter, n. 189-194). 214* Affection, thought, and action are also in a series of like degrees, because all affection has relation to love, thought to wisdom, and action to use. Charity, faith, and good works are in a series of like degrees, for charity is of affection, faith of thought, and good works of action. Will, understand- ing, and doing are also in a series of like degrees; for will is of love and so of affection, understanding is of wisdom and so of faith, and doing is of use and so of work. As, then, all things of wisdom and love are present in use, so all things of thought and affection are present in action, all things of faith and charity in good works, and so forth; but all are homogeneous, that is, concordant. 215. That the outmost in each series, that is to say, use, action, work, and doing, is the complex and containant of all the prior, has not yet been comprehended. There seems to be nothing more in use, in action, in work, and in doing than such as there is in motion; yet all the prior are actually present in these, and so fully that nothing is lacking. They are con- tained therein like wine in its cask, or like furniture in a house. They are not apparent, because they are regarded only exter- nally; and regarded externally they are simply activities and motions. It is like the movement of the arms and hands: man is not conscious that a thousand motor fibres concur in every motion of them, and that to the thousand motor fibres correspond thousands of things of thought and affection, by which the motor fibres are excited. As these act deep within, they are not apparent to any bodily sense. This much is known, that nothing is done in or through the body except from the will through the thought; and because both of these act, it must needs be that each and all things of the will and thought are present in the action. They cannot be separated; consequently from one's deeds or works others judge of the thought of his will, which is called his intention. It has been made known to me that angels, from one's deed or work alone, perceive and see every thing of the will and thought of the doer; angels of the third heaven perceiving and seeing from his will the end for which he acts, and angels of the second heaven the cause through 86 SAPIENTIA ANGELICA agit. Exinde est quod in Verbo “opera” et “facta" toties mandentur, ac dicatur quod homo ex illis cognoscatur. 216. Ex sapientia angelica est, quod nisi voluntas et intellectus, seu affectio et cogitatio, tum charitas et fides, indant ac involvant se operibus seu factis, quando possi- bile est, non sint nisi quam sicut aerea quae transeunt, aut sicut imagines in aere, quae pereunt; et quod illae tunc primum maneant apud hominem, ac fiant ejus vitae, quando homo operatur et facit illa. Causa est, quia ulti- mum est complexus, continens et basis priorum. Tale ae- reum et talis imago est fides separata a bonis operibus, et quoque tale est fides et charitas absque suis exercitiis ; cum sola differentia, quod qui fidem et charitatem ponunt, sciant et possint velle facere bona, non autem illi qui in fide sepa- rata a charitate sunt. QUOD GRADUS ALTITUDINIS IN SUO ULTIMO SINT IN PLENO ET IN POTENTIA. 217. In praecedente articulo ostensum est, quod gra- dus ultimus sit complexus et continens graduum priorum. Inde sequitur, quod gradus priores in suo ultimo sint in pleno; sunt enim in suo effectu, et omnis effectus est cau- sarum plenum. 218. Quod gradus illi ascendentes et descendentes, qui etiam vocantur priores et posteriores, tum gradus alti- tudinis et discreti, in suo ultimo sint in sua potentia, con- firmari potest ab omnibus illis, quae in praecedentibus a sensibilibus et perceptibilibus ad confirmationes allata sunt. Sed hic solum illa confirmare volo per conatus, vires et motus in subjectis mortuis et in subjectis vivis. Notum est, quod conatus ex se nihil agat, sed per vires sibi cor- respondentes, et quod per eas sistat motum; et quod inde sit, quod conatus sit omne in viribus, et per vires in motu; et quia motus est gradus conatus ultimus, quod per illum agat suam potentiam. Conatus, vis et motus non aliter conjuncti sunt quam secundum gradus altitudinis, quorum conjunctio non est per continuum, sunt enim discreti, sed per correspondentias. Nam conatus non est vis, nec vis est motus ; sed vis producitur a conatu, est enim vis co- natus excitatus, et motus producitur per vim : quare non 86 ANGELIC WISDOM which the end operates. It is from this that works and deeds are so often commanded in the Word, and that it is said that a man is known by his works. 2i6. It is according to angelic wisdom that will and under- standing, that is, affection and thought, as well as charity and faith, unless clothed and wrapped in works or deeds, whenever possible, are only like something airy which passes away, or like phantoms in air which perish; and that they first become per- manent in man and a part of his life, when he exercises and does them. The reason is that the outmost is the complex, containant, and base of things prior. Such an airy nothing and such a phantom is faith separated from good works; such also are faith and charity without their exercise, with this difference only, that those who profess faith and charity know what is good and can will to do it, but not so those who are in faith separated from charity. The degrees of height are in fulness and in power in their outmost degree. 217* In the preceding chapter it is shown that the outmost degree is the complex and containant of prior degrees. It fol- lows that prior degrees are in their fulness in their outmost degree, for they are in their effect, and every effect is the fulness of causes. 218. That these ascending and descending degrees, also called prior and posterior, likewise degrees of height or discrete degrees, are in their power in their outmost degree, may be confirmed by all those things which have been adduced in the preceding chapters as confirmations from objects of sense and perception. Here, however, I choose to confirm them only by the conatus, forces and motions in dead and living subjects. It is known that conatus does nothing of itself, but acts through forces corresponding to it, thereby producing visible motion; consequently that conatus is the all in forces, and through forces is the all in motion; and since motion is the outmost degree of conatus, through motion conatus exerts its power. Conatus, force, and motion are no otherwise conjoined than according to degrees of height, conjunction of which is not by continuity, for they are discrete, but by correspondences. For conatus is not force, nor is force motion, but force is produced by conatus, because force is conatus excited, and through force motion is DE DIVINO AMORE, PARS III.—N. 220. 87 aliqua potentia est in solo conatu, nec in sola vi, sed in motu, qui est productum eorum. Quod ita sit, '"apparet adhuc sicut anceps, quia non per applicationes ad sensi- bilia et perceptibilia in natura illustratum; sed usque talis est progressio illorum in potentiam. 219. Sed sit applicatio illorum ad conatum vivum, adque vim vivum, et ad motum vivum. Conatus vivus in nomine, qui est subjectum vivum, est ejus voluntas unita intellectui; vires vivae in homine sunt quae intus consti- tuunt ejus corpus, in quibus omnibus sunt fibrae motrices vario modo consertae; ас motus vivus in homine est ac- tio, quae producitur per illas vires a voluntate unita intel- lectui. Interiora enim quae voluntatis ас intellcctus sunt, faciunt primum gradum; interiora quae corporis sunt, faciunt secundum; ac totum corpus, quod est complexus eorum, facit tertium gradum. Quod interiora quae men- tis sunt, in nulla potentia sint nisi per vires in corpore, et quod vires nec in potentia sint nisi per actionem ipsius corporis, notum est. Haec tria non agunt per continuum, sed per discretum, et agere per discretilm est agere per correspondentias. Interiora '"quae mentis sunt, corre- spondent interioribus corporis ; et interiora Corporis cor- respondent exterioribus ejus, per quae actiones existunt: quare duo t4ipriora per exteriora corporis sunt in potentia. Videri potest, sicut conatus et vires in homine in aliqua potentia sint, tametsi non est actio, ut in somnis et in statibus quietis, sed usque tunc determinationes conatuum et virium sunt in communia corporis motoria, quae sunt cor et pulmo; at cessante horum actione cessant etiam vires, et cum viribus conatus. 220. Quoniam totum seu corpus determinavit suas potentias praeeipue in brachia et manus, quae sunt ultima, ideo per "brachia" et "manus" in Verbo significatur po- tentia, ac per "dextram" potentia superior. Quoniam talis est evolutio et exsertio graduum in potentiam, ideo ex sola actione, quae fit per manus, ab angclis, qui apud hominem sunt, et in correspondent ^ omnium ejus, nosci- tur qualis homo est quoad intellectum et voluntatem, tum quoad charitatem et fidem, ita quoad vitam internam quae mentis ejus est, et quoad vitam externam quae ex illa in corpore est. Quod talis cognitio angelis sit ex sola actione corporis per manus, saepius miratus sum; sed usque per CONCERNING DIVINE LOVE.—N. 2I6-220. 87 produced; consequently there is no power in conatus alone, nor in force alone, but in motion, which is their product That this is so may still seem doubtful, because not illustrated by applica- tion to sensible and perceptible things in nature: nevertheless, such is the progression of conatus, force, and motion into power. 219. But let application of this be made to living conatus, and to living force, and to living motion. Living conatus in man, who is a living subject, is his will united to his under- standing; living forces in man are the interior constituents of his body; in all of which there are motor fibres interlacing in various ways; and living motion in man is action, which is produced through these forces by the will united to the under- standing. For the interior things pertaining to the will and understanding make the first degree; the interior things pertain- ing to the body make the second degree; and the whole body, which is the complex of these, makes the third degree. That the interior things pertaining to the mind have no power except through forces in the body, also that forces have no power except through the action of the body itself, is well known. These three do not act by what is continuous, but by what is discrete ; and to aél by what is discrete is to ac t by correspond- ences. The interiors of the mind correspond to the interiors of the body, and the interiors of the body correspond to its ex- teriors, through which actions come forth; consequently the two prior degrees have power through the exteriors of the body. It may seem as if conatus and forces in man have some power even when there is no action, as in sleep and in states of rest, but at such times the determinations of conatus and forces are directed into the general motor organs of the body, which are the heart and the lungs ; but when their action ceases the forces also cease, and, with the forces, the conatus. 220. Since the powers of the whole, that is, of the body, are determined chiefly into the arms and hands, which are outmosts, "arms" and "hands," in the Word, signify power, and the "right hand" signifies superior power. And such being the evolution and putting forth of degrees into power, the angels that are with man and in correspondence with all things belonging to him, know his quality as regards understanding and will, also charity and faith, thus as regards the internal life pertaining to his mind and the external life derived therefrom in the body, merely from such action as is effected through the hands. I have often wondered that the angels have such knowledge from the mere aétion of the body through the hands; but that 88 SAPIENTIA ANGELICA vivam experientiam aliquoties ostensum est; et dictum quod inde sit quod inaugurationes in ministerium fiant per impositionem manuum, et quod per tangere manu signifi- cetur communicare, praeter alia similia. Ex his conclusum factum est, quod omne charitatis et fidei in operibus sit, et quod charitas et fides absque operibus sint sicut irides circum solem, quae evanescunt et a nube dissipantur. Quare toties in Verbo dicuntur “opera," et dicitur“facere," et quod salus hominis ab illis pendeat; etiam qui facit vocatur sapiens, et qui non facit vocatur stultus. At sci- endum est, quod per “opera" hic intelligantur usus qui actualiter fiunt; in illis enim et secundum illos est omne charitatis et fidei: cum usibus est illa correspondentia, quia correspondentia illa est spiritualis, sed fit per substan- tias et materias, quae sunt subjecta. 221. Hic duo arcana, quae per supradicta in intellec- tum cadunt, revelari possunt. Primum arcanum est, quod Verbum in sensu litterae sit in suo pleno et in sua poten- tia. Sunt enim tres sensus secundum tres gradus in Verbo; sensus caelestis, sensus spiritualis, et sensus naturalis. Quoniam illi sensus secundum tres gradus altitudinis in Verbo sunt, et conjunctio illorum fit per correspondentias, ideo ultimus sensus, qui est naturalis, et vocatur sensus litterae, non modo est complexus, continens et basis sen- suum interiorum correspondentium, sed etiam est Verbum in ultimo sensu in suo pleno et in sua potentia. Quod ita sit, multis ostensum et confirmatum est in Doctrina Novae Hierosolymae de Scriptura Sacra (n. 27–35, 36–49, 50-61, 62–69). Alterum arcanum est, quod Dominus in mundum venerit, ac susceperit Humanum, ut in potentiam subju- gandi inferna, ac in ordinem redigendi omnia tam in caelis quam in terris, Se mitteret. Hoc Humanum superinduxit Humano suo priori. Humanum quod in mundo superin- duxit, fuit sicut humanum hominis in mundo, utrumque tamen Divinum, et inde infinite transcendens humana finita angelorum et hominum. Et quia plene glorificavit Huma- num naturale usque ad ultima ejus, ideo cum toto Corpore resurrexit, secus ac ullus homo. Per assumptionem hujus Humani induit omnipotentiam Divinam non modo subju- gandi inferna, ac in ordinem redigendi caelos; sed etiam inferna in aeternum subjugata tenendi, et salvandi homi- nes. Haec potentia intelligitur, per quod sedeat ad dex- 88 ANGELIC WISDOM it is so has been shown repeatedly by living experience, and it has been said that it is from this that inductions into the minis- try are performed by the laying on of hands, and that "touching with the hand" signifies communicating; with other like things. From all this the conclusion is formed, that the all of charity and faith is in works, and that charity and faith without works are like rainbows about the sun, which vanish away and are lost in the clouds. On this account "works" and "doing works" are so often mentioned in the Word, and it is said that a man's salvation depends upon these; moreover, he that doeth is called a wise man, and he that doeth not is called a foolish man. But it should be remembered that by "works" here are meant uses actually done; for the all of charity and faith is in uses and according to uses. There is this correspondence of works with uses, because the correspondence is spiritual, but it is carried out through substances and matters, which are subjects. 2ai. Two arcana, which are brought within reach of the understanding by what precedes, may here be revealed. First, The Word is in its fulness and in its power in the sense of the letter. For there are three senses in the Word, according to the three degrees; the celestial sense, the spiritual sense, and the natural sense. Since these senses are in the Word according to the three degrees of height, and their conjunction is effected by correspondences, the outmost sense, which is the natural and is called the sense of the letter, is not only the complex, contain- ant and base of the corresponding interior senses, but moreover in the outmost sense the Word is in its fulness and in its power. This is abundantly shown and proved in The Doclrine of the New Jerusalem concerning the Sacred Scripture (n. 27-35, 36-49, 50-61, 62-69). Secondly, The Lord came into the world, and took upon Him a Human, in order to put Himself into the power of subjugating the hells, and of reducing all things to order both in the heavens and on the earth. This Human He put on over His former Human. This Human which He put on in the world was like man's human in the world. Yet both Humans are Divine, and therefore infinitely transcend the finite humans of angels and men. And because He fully glorified the natural Human even to its outmosts, He rose again with the whole body, differently from any man. Through the assumption of this Human the Lord put on Divine Omnipotence not only for subjugating the hells, and reducing the heavens to order, but also for holding the hells in subjection to eternity, and saving mankind. This power is meant by His "sitting at the right DE DIVINO AMORE, PARS III.—N. 223. 89 tram potentiae et virtutis Dei. Quoniam Dominus per assumptionem Humani naturalis Se fecit Divinum Verum in ultimis, ideo vocatur Verbum, ac dicitur quod Verbum Caro factum sit; ac Divinum Verum in ultimis est Ver- bum quoad sensum litterae. Hoc Se fecit per impletionem omnium Verbi de Ipso in Mose et Prophetis. Unusquis- que enim homo est suum bonum et suum verum ; homo non aliunde est homo: Dominus autem per assumptionem Humani naturalis est ipsum Divinum Bonum et Divinum Verum, seu quod idem, est Ipse Divinus Amor et Divina Sapientia, tam in primis quam in ultimis. Inde est, quod in caelis angelicis appareat ut Sol, post adventum Ipsius in mundum in fortiori jubare et in majori splendore, quam ante adventum Ipsius. Hoc arcanum est, quod per doctrinam graduum potest sub intellectum cadere. De omnipotentia Ipsius ante adventum in mundum, in sequentibus dicetur. QUOD UTRIUSQUE GENERIS GRADUS SINT IN OMNIUM MAXIMIS ET MINIMIS QUAE CREATA SUNT. 222. Quod omnium maxima et minima ex gradibus discretis et continuis, seu altitudinis et latitudinis consis- tant, non potest illustrari per exempla ex visibilibus, quia minima non exstant coram oculis, et maxima quae exstant, non distincta in gradus apparent. Quapropter hanc rem non licet nisi quam per universalia demonstare. Et quia angeli in sapientia ex universalibus sunt, et inde in scien- tia de singularibus, licet de his effata illorum proferre. 223. Angelorum effata de hac re sunt haec: quod non detur tam minimum, in quo non sint gradus utrius- que generis; ut, non minimum in aliquo animali; non minimum in aliquo vegetabili; nec minimum in aliquo minerali ; nec minimum in aethere et aere; et quia aether et aer sunt receptacula caloris et lucis, quod non detur minimum caloris et lucis; et quia calor spiritualis et lux spiritualis sunt receptacula amoris et sapientiae, quod nec detur minimum horum,-in quibus non utriusque generis gradus sunt. Ex angelorum effatis etiam est, quod mini- mum affectionis, ac minimum cogitationis, immo quod mini- mum ideae cogitationis, consistat ex utriusque generis CONCERNING DIVINE LOVE.—N. 221-223. 89 hand of the power and might of God." Because the Lord, by the assumption of a natural Human, made Himself Divine Truth in outmosts, He is called "the Word," and it is said that "the Word was made flesh ;'' Divine Truth in outmosts being the Word in the sense of the letter. This the Lord made Himself by fulfilling all things of the Word concerning Himself in Moses and the Prophets. For while every man is his own good and his own truth, and man is a man on no other ground, the Lord, by the assumption of a natural Human, is Divine Good itself and Divine Truth itself, or what is the same, He is Divine Love itself and Divine Wisdom itself, both in Firsts and in Lasts. Conse- quently the Lord, since His advent into the world, appears as a sun in the angelic heavens, in stronger radiance and in greater splendor than before His advent. This is an arcanum which is brought within the range of the understanding by the doctrine of degrees. The Lord's omnipotence before His advent into the world will be treated of in what follows. There are degrees of both kinds in the greatest and in the least of all created things. 222* That the greatest and the least of all things consist of discrete and continuous degrees, that is, of degrees of height and of breadth, cannot be illustrated by examples from visible objects, because the least things are not visible to the eyes, and the greatest things which are visible seem undistinguished into degrees; consequently this matter does not allow of demonstra- tion otherwise than by universals. And since angels are in wisdom from universals, and from that in knowledge of particu- lars, it is allowed to bring forward their statements concerning these things. 223. The statements of angels on this subject are as follows: There can be nothing so minute as not to have in it degrees of both kinds; for instance, there can be nothing so minute in any animal, or in any plant, or in any mineral, or in the ether or air, as not to have in it these degrees; and since ether and air are receptacles of heat and light, and spiritual heat and spiritual light are the receptacles of love and wisdom, there can be nothing of heat and light or of love and wisdom so minute as not to have in it degrees of both kinds. Angels also declare that the minutest thing of an affection or of a thought, nay, that the minutest thing of an idea of thought, consists of degrees of both kinds, and that 90 SAPIENTIA ANGELICA gradibus, et quod minimum, quod non ex illis consistit, sit nihil ; non enim habet formam, ita non quale, nec aliquem statum qui mutari et variari potest, et per id existere. Angeli confirmant id per hoc verum, quod infinita in Deo Creatore, qui est Dominus ab aeterno, distincte unum sint; ac quod infinita in infinitis Ipsius; et quod in infinite infi- nitis sint gradus utriusque generis, qui etiam in Ipso dis- tincte unum sunt; et quia illa in Ipso sunt, et ab Ipso omnia creata sunt, et quae creata sunt, in quadam imagine referunt illa quae in Ipso sunt, sequitur quod non detur minimum finitum, in quo non tales gradus sunt. Quod illi gradus aeque in minimis ac in maximis sint, est quia Divinum in maximis et minimis est idem. Quod in Deo Homine infinita distincte unum sint, videatur supra (n. 17-22); et quod Divinum in maximis et minimis sit idem (n. 77–82); quae adhuc illustrata sunt (n. 155, 169, 171). 224. Quod non minimum amoris et sapientiae, nec minimum affectionis et cogitationis, et nec minimum ideae cogitationis, detur in quo non sunt utriusque generis gra- dus, est quia amor et sapientia sunt substantia et forma (ut supra, n. 40-43, ostensum est); similiter affectio et cogitatio. Et quia non datur forma, in qua non illi gradus sunt, ut su- pra dictum est, sequitur quod similes gradus illis sint ; sepa- rare enim amorem et sapientiam, tum affectionem et cogi- tationem a substantia in forma, est annihilare illa, quia non dantur extra sua subjecta, sunt enim horum status ab homine percepti in variatione, qui sistunt illa. 225. Maxima, in quibus utriusque generis gradus sunt, est universum Win toto suo complexu; est mundus natu- ralis in suo complexu ; estque mundus spiritualis in suo ; est quodvis imperium, et quodvis regnum in suo com- plexu; est omne civile, omne morale et omne spirituale eorum, in suo complexu; totum regnum animale, totum regnum vegetabile, et totum regnum minerale, quodlibet in suo complexu; sunt omnes atmosphaerae utriusque mundi simul sumptae, tum calores et luces earum. Pari- ter minus communia, ut homo in suo complexu, omne animal in suo, omnis arbor et omne virgultum in suo, tum omnis lapis et omne metallum in suo. Horum formae sunt similes quoad id, quod ex utriusque generis gradibus con- sistant: causa est, quia Divinum, a quo creata sunt, in go ANGELIC WISDOM a minute thing not consisting of these degrees would be nothing; for it would have no form, thus no quality, nor any state which could be changed and varied, and by this means have existence. Angels confirm this by the truth, that infinite things in God the Creator, who is the Lord from eternity, are one distinctly; and that there are infinite things in His infinites; and that in things infinitely infinite there are degrees of both kinds, which also in Him are one distinctly; and because these things are in Him, and all things are created by Him, and things created repeat in an image the things which are in Him, it follows that there can- not be the least finite in which there are not such degrees. These degrees are equally in things least and greatest, because the Divine is the same in things greatest and in things least. That in God-Man infinite things are one distinctly, see above (n. 17-22); and that the Divine is the same in things greatest and in things least (n. 77-82); which positions are further illustrated (n. 155, 169, 171). 224. There cannot be the least thing of love and wisdom, or the least thing of affection and thought, or even the least thing of an idea of thought, in which there are not degrees of both kinds, for the reason that love and wisdom are substance and form (as was shown above, n. 40-43), and the same is true of affection and thought; and because there can be no form in which these degrees are not (as was said above), it follows that in these there are like degrees; for to separate love and wisdom, or affection and thought, from substance in form, is to annihilate them, since they are not possible outside of their subjects; for they are states of their subjects perceived by man variously, which states present them to view. 225. The greatest things in which there are degrees of both kinds, are the universe in its whole complex, the natural world in its complex, and the spiritual world in its complex; every empire and every kingdom in its complex; also, all civil, moral and spiritual concerns of these in their complex; the whole animal kingdom, the whole vegetable kingdom, and the whole mineral kingdom, each in its complex; all atmospheres of both worlds taken together, also their heats and lights. Like- wise things less general, as man in his complex; every animal in its complex, every tree and every shrub in its complex; also every stone and every metal in its complex. The forms of these are alike in this, that they consist of degrees of both kinds; the reason is that the Divine, by which they are created, is the same in things greatest and least (as was shown above, n. 77-82). DE DIVINO AMORE, PARS III.—N. 229. 91 maximis et minimis est idem (ut supra, n. 77–82, demon- stratum est). Horum omnium singularia et singularissima sunt communibus et communissimis similia in eo, quod sint formae utriusque generis graduum. 226. Ex eo quod maxima et minima sint formae utri- usque generis graduum, est connexio eorum a primis ad ultima, similitudo enim illa conjungit. Sed usque non datur aliquod minimum quod idem est cum altero ; per id est omnium singularium et singularissimorum distinctio. Quod non aliquod minimum in aliqua forma, aut inter ali- quas formas, quod est idem, detur, est quia in maximis sunt similes gradus, et maxima ex minimis consistunt : quando tales gradus in maximis sunt, et secundum illos perpetua discrimina a summo ad imum, et a centro ad pe- ripherias, sequitur quod non dentur aliqua minora et mini- ma illorum, in quibus similes gradus sunt, quae idem sunt. 227. Ex sapientia angelica etiam est, quod perfectio universi creati sit ex similitudine communium et particu- larium, seu maximorum et minimorum quoad illos gradus: tunc enim spectat unum alterum ut suum simile, cum quo ad omnem usum conjungi potest, ac omnem finem sistere in effectu. 228. Verum haec possunt ut paradoxa videri, quia per applicationes ad visibilia non sunt ostensa; sed usque abstracta, quia universalia, solent melius comprehendi quam applicata, haec enim perpetuae varietatis sunt, ac varietas obscurat. 229. Traditur a quibusdam quod substantia tam sim- plex detur, ut non sit forma a minoribus formis, et quod ex illa substantia per coacervationes existant substanti- ata seu composita, et tandem substantiae quae materiae vocantur. Sed usque tales simplicissimae substantiae non dantur. Quid enim est substantia absque forma ? Est tale de quo non aliquid praedicari potest ; et ex ente, de quo nihil praedicari potest, non potest aliquid per coacer- vationes conflari. Quod innumerabilia sint in omnium primis substantiis creatis, quae sunt minima et simpli- cissima, videbitur in sequentibus, ubi de formis agetur. CONCERNING DIVINE LOVE.—N. 224-229. 91 The particulars and the veriest particulars of all these are like generals and the largest generals in this, that they are forms of both kinds of degrees. 226. On account of things greatest and least being forms of both kinds of degrees, there is connection between them from first to last; for likeness conjoins them. Still, there ean be no least thing which is the same as any other; consequently all particulars are distinct from each other, likewise all veriest particulars. In any form or in different forms there can be no least thing the same as any other, for the reason that in larger forms there are like degrees, and the larger are made up of leasts. From there being such degrees in the larger forms, and con- tinuous differences in accordance with these degrees, from top to bottom and from centre to circumference, it follows that their lesser or least constituents, in which there are like degrees, can no one of them be the same as any other. 227. It is likewise a matter of angelic wisdom that from this likeness between generals and particulars, that is, between things greatest and least in respect to these degrees, comes the perfection of the created universe; for thereby one thing regards another as its like, with which it can be conjoined for every use, and bring every end into effect. 228. But these things may seem paradoxical, because they are not explained by application to visible things; yet things abstract, being universals, are often better comprehended than things applied, for these are of perpetual variety, and variety obscures. 229* Some contend that there can be a substance so simple as not to be a form from lesser forms, and out of that substance, accumulated into masses, substantiated or composite things arise, and finally substances called material. But there can be no such absolutely simple substances. For what is substance with- out form? It is that of which nothing can be predicated; and out of mere being of which nothing can be predicated, no process of heaping up can make anything. That there are things innumerable in the first created substances of all things, that is, in things most minute and simple, will be seen in what follows, where forms are treated of. 92 SAPIENTIA ANGELICA QUOD TRES GRADUS ALTITUDINIS INFINITI ET INCRE- ATI SINT IN DOMINO, ET QUOD TRES GRADUS FINITI ET CREATI SINT IN HOMINE. 230. Quod in Domino tres gradus altitudinis infiniti et increati sint, est quia Dominus est ipse Amor et ipsa Sapientia, ut in antecedentibus demonstratum est; et quia Dominus est ipse Amor et ipsa Sapientia, ideo quoque est ipse Usus; nam amor pro fine habet usum, quem producit per sapientiam; amor enim et sapientia absque usu non habent terminum aut finem, seu non habent suum domici- lium; quapropter non potest dici quod sint et existant, nisi sit usus in quo. Haec tria constituunt tres gradus altitu- dinis in subjectis vitae. Sunt haec tria sicut finis primus, finis medius qui vocatur causa, et finis ultimus qui vocatur effectus. Quod finis, causa et effectus constituant tres gra- dus altitudinis, supra ostensum est et multis confirmatum. 231. Quod tres illi gradus in homine sint, constare pot- est ex elevatione mentis ejus usque ad gradus amoris et sa- pientiae, in quibus sunt angeli secundi et tertii caeli; omnes enim angeli fuerunt nati homines, et homo quoad interiora quae mentis ejus sunt, est caelum in minima forma ; quot itaque caeli sunt, tot gradus altitudinis sunt apud hominem a creatione. Homo etiam est imago et similitudo Dei; quare illi tres gradus inscripti sunt homini, quia in Deo Ho- mine, hoc est, in Domino sunt. Quod illi gradus in Do- mino infiniti et increati sint, et quod illi in homine finiti et creati sint, constare potest ex illis, quae in Parte Prima de- monstrata sunt: ut ex his, quod Dominus sit Amor et Sa- pientia in Se; et quod homo sit recipiens amoris et sapien- tiae a Domino; tum quod de Domino nihil nisi quam Infini- tum dici queat, et quod de homine nihil nisi quam finitum. 232. Illi tres gradus apud angelos nominantur cae- lestis, spiritualis, et naturalis ; ac illis gradus caelestis est gradus amoris, gradus spiritualis est gradus sapientiae, et gradus naturalis est gradus usuum. Causa quod illi gradus ita nominentur, est quia caeli in duo regna distincti sunt, ac unum regnum nominatur caeleste, et alterum spirituale, quibus accedit tertium regnum, in quo sunt homines in mundo, quod est regnum naturale. Etiam angeli, ex quibus regnum caeleste consistit, in amore 92 ANGELIC WISDOM In the Lord the three degrees of height are infi- nite AND UNCREATE, BUT IN MAN THEY ARE FINITE AND CREATED. 230* In the Lord the three degrees of height are infinite and uncreate, because the Lord is Love itself and Wisdom itself (as has been already shown); and because the Lord is Love itself and Wisdom itself, He is also Use itself. For love has use for its end, and brings forth use by means of wisdom; for without use love and wisdom have no boundary or end, that is, no home of their own, consequently they cannot be said to have being and existence unless there be use in which they may be. These three constitute the three degrees of height in subjects of life. They are three, like first end, middle end which is called cause, and last end which is called effect. That end, cause and effect constitute three degrees of height has been shown above and abundantly proved. 231. That in man there are these three degrees can be seen from the elevation of his mind even to the degrees of love and wisdom in which angels of the second and third heavens are; for all angels were born men; and man, as regards the interiors pertaining to his mind, is heaven in least form; there- fore there are in man, by creation, as many degrees of height as there are heavens. Moreover, man is an image and likeness of God; consequently these three degrees have been inscribed on man, because they are in God-Man, that is, the Lord. That in the Lord these degrees are infinite and uncreate, and in man finite and created, can be seen from what was shown in Part First; namely, from this, that the Lord is Love and Wisdom in Him- self; and that man is a recipient of love and wisdom from the Lord; also, that of the Lord nothing but what is infinite can be predi- cated, and of man nothing but what is finite. 232. These three degrees with the angels are called Celes- tial, Spiritual, and Natural; and for them the celestial degree is the degree of love, the spiritual the degree of wisdom, and the natural the degree of uses. These degrees are so called because the heavens are divided into two kingdoms, one called the celestial, the other the spiritual, to which is added a third kingdom wherein are men in the world, and this is the natural kingdom. Moreover, the angels of whom the celestial kingdom consists are in love; the angels, of whom the spiritual kingdom consists are in wisdom; while men in the world are in uses; DE DIVINO AMORE, PARS III.-N. 233. 93 sunt; ac angeli ex quibus regnum spirituale consistit, in sapientia sunt ; at homines in mundo in usibus sunt; ac ideo illa regna conjuncta sunt. Quomodo intelligendum est quod homines in usibus sint, in Parte sequente dicetur. 233. Ex caelo dictum est mihi, quod in Domino ab aeterno, qui est Jehovah, ante assumptionem Humani in mundo, fuerint bini gradus priores actualiter, et tertius gradus in potentia, quales etiam sunt apud angelos; sed quod post assumptionem humani in mundo, etiam tertium gradum, qui naturalis vocatur, superinduerit, et quod per id factus sit Homo similis homini in mundo, cum discri- mine tamen, quod hic gradus, sicut priores, infinitus et increatus sit, et quod illi gradus in angelo et in homine finiti et creati sint. Divinum enim, quod impleverat omnia spatia absque spatio (n. 69-72), etiam ad ultima naturae penetravit; sed ante assumptionem Humani fuit Divinus influxus in naturalem gradum mediatus per cae- los angelicos, sed post assumptionem immediatus ab Ipso; quae causa est, quod omnes ecclesiae in mundo ante ad- ventum Ipsius repraesentativae spiritualium et caelestium fuerint, sed post adventum Ipsius factae sint naturales spir- ituales et caelestes, et quod repraesentativus cultus sit abo- litus: quae etiam causa fuit, quod Sol caeli angelici, qui est ut supra dictum est, primum procedens Divini Amoris et Di- vinae Sapientiae Ipsius, post assumptionem Humani efful- serit jubare et splendore eminentiori, quam ante assumptio- nem. Hoc quoque intelligitur per haec apud Esaiam : In die illo “erit lux Lunae sicut lux Solis, et lux Solis erit septupla sicut lux septem dierum" (xxx. [1]26); haec dicta sunt de statu caeli et ecclesiae post adventum Domini in mundum. Ac in Apocalypsi : Visa est facies Filii hominis "sicut sol fulget in sua potentia" (i. 16); et alibi (ut Esai. Ix. 20; 2 Sam. xxiii. 3, 4; Matth. xvii. 1, 2). Illustratio hominum mediata per caelum angelicum, quae fuit ante adventum Domini, comparari potest luci lunae, quae est lux solis mediata ; quae quia post adventum Ipsius facta est immediata, dicitur apud Esaiam, quod “lux lunae erit sicut lux solis;" et apud Davidem, SAPIENTIA ANGELICA "Florebit in die Ipsius justus, et multa pax usque dum non luna" (Psalm. lxxii. 7); hoc etiam de Domino. 234. Quod Dominus ab aeterno, seu Jehovah, tertium illum gradum per assumptionem Humani in mundo super- induerit, erat ex causa, quia in illum non potuit intrare nisi quam per naturam similem naturae humanae, ita non nisi quam per conceptionem a Divino suo, et per nativitatem a virgine ; sic enim potuit naturam, quae in se est mortua, et usque receptaculum Divini, exuere, ac Divinum induere. Hoc intelligitur per binos status Domini in mundo, qui vo- cantur status exinanitionis et status glorificationis, de qui- bus in Doctrina Novae Hierosolymae de Domino actum est. 235. Haec de triplici ascensu graduum altitudinis in genere dicta sunt; sed quia illi gradus dantur in maximis et minimis, ut in mox praecedente articulo dictum est, de illis non potest hic aliquid in specie dici: solum hoc, quod tales gradus in omnibus et singulis amoris, et inde tales gradus in omnibus et singulis sapientiae, et ex illis tales gradus in omnibus et singulis usuum sint; sed quod omnes illi in Domino sint infiniti, in angelo autem et in homine finiti. At quomodo gradus illi sunt in amore, in sapientia, et in usibus, non potest describi et evolvi nisi in serie. QUOD TRES ILLI GRADUS ALTITUDINIS IN QUOVIS HO- MINE A NATIVITATE SINT, ET QUOD SUCCESSIVE POSSINT APERIRI, ET QUOD SICUT APERIUNTUR, HOMO IN DOMINO SIT, ET DOMINUS IN ILLO. 236. Quod tres gradus altitudinis in quovis homine sint, hactenus non innotuit: causa est, quia illi gradus non cogniti fuerunt; et quamdiu illi gradus latuerunt, non possunt alii gradus sciri, quam gradus continui ; et cum hi gradus solum sciuntur, credi potest quod amor et sa- pientia apud hominem modo per continuum crescant. At sciendum est, quod apud unumquemvis hominem a nati- vitate tres gradus altitudinis seu discreti sint, unus supra aut intra alterum : et quod unusquisque gradus altitudi- nis seu discretus etiam habeat gradus latitudinis seu con- tinuos, secundum quos ille crescit per continuum ; nam utriusque generis gradus in omnium maximis et minimis 94 ANGELIC WISDOM "In his days shall the righteous flourish, and abundance of peace until there is no longer any moon " (lxxii. 7). This also is said of the Lord. 234. It was by the assumption of a Human in the world that the Lord from eternity, that is, Jehovah, put on this third degree, for the reason that He could enter into this degree only by means of a nature like human nature, thus only by means of conception from His Divine and by birth from a virgin; for in this way He could put off a nature which, although a recep- tacle of the Divine, is in itself dead, and could put on the Divine. This is meant by the Lord's two states in the world, which are called the state of exinanition and the state of glorification, which are treated of in The Doclrine of the New Jerusalem concern- ing the Lord. 235. Of the threefold ascent of the degrees of height this much has been said in general; but these degrees cannot here be discussed in detail, because (as was said in the preceding chapter) there must be these three degrees in things greatest and least; this only need be said, that there are such degrees in each and all things of love, and therefrom in each and all things of wisdom, and from both of these in each and all things of use. In the Lord all thèse degrees are infinite; in angel and man they are finite. But how there are these three degrees in love, in wisdom, and in uses cannot be described and unfolded except in series. These three degrees of height are in every man from birth, and can be opened successively; and, as they are opened, man is in the lord and the Lord in man. 236. It has not been understood heretofore that there are three degrees of height in every man, for the reason that these degrees have not been known about, and so long as they re- mained unnoticed, none but continuous degrees could be known; and when none but continuous degrees are known, it may be supposed that love and wisdom increase in man only by con- tinuity. But it should be known, that in every man from his birth there are three degrees of height, or discrete degrees, one above or within another; and that each degree of height, or discrete degree, has also degrees of breadth, or continuous de- grees, according to which it increases by continuity. For there DE DIVINO AMORE, PARS III.-N. 239. 95 sunt, ut supra (n. 222–229, ostensum est : non enim potest dari unius generis gradus absque altero. 237. Tres illi gradus altitudinis nominantur naturalis, spiritualis et caelestis, ut supra (n. 232) dictum est. Homo dum nascitur, primum venit in gradum naturalem, et hic apud illum crescit per continuum secundum scientias ac secundum intellectum per illas acquisitum, usque ad sume mum intellectus quod vocatur rationale. Sed usque per id non aperitur alter gradus, qui vocatur spiritualis ; hic aperi- tur per amorem usuum ex intellectualibus, sed per amo- rem usuum spiritualem, qui amor est amor erga proximum : hic gradus similiter potest crescere per gradus continuum usque ad ejus summum, et crescit per cognitiones veri et boni, seu per veritates spirituales. At, usque per has non aperitur tertius gradus, qui vocatur caelestis, sed hic aperi- tur per caelestem amorem usus, qui amor est amor in Domi- num; et amor in Dominum non aliud est, quam praecepta Verbi mandare vitae, quae in summa sunt fugere mala quia infernalia et diabolica, ac facere bona quia caelestia et Divina. Tres illi gradus ita sucessive apud hominem aperiuntur. 238. Homo, quamdiu in mundo vivit, non scit aliquid de Waperitione illorum graduum apud se ; causa est, quia tunc in gradu naturali, qui est ultimus, est, et ex illo tunc cogitat, vult, loquitur et agit; et spiritualis gradus, qui est interior, cum naturali gradu non communicat per continuum, sed per correspondentias, et communicatio per correspon- dentias non sentitur. At usque dum homo naturalem gra- dum exuit, quod fit cum moritur, tunc venit in illum gradum qui apud illum in mundo apertus fuit ; in spiritualem ille apud quem spiritualis gradus apertus fuit, in caelestem ille apud quem caelestis gradus. Ille qui in spiritualem gradum post mortem venit, non amplius naturaliter cogitat, vult, lo- quitur et agit, sed spiritualiter ; et qui in caelestem, ille se- cundum suum gradum cogitat, vult, loquitur et agit. Et quia communicatio trium graduum inter se datur solum per cor- respondentias, ideo discrimina amoris, sapientiae et usus quoad gradus illos talia sunt, ut non commune per aliquod continuum inter se habeant. Ex his patet, quod homini tres gradus altitudinis sint, et quod successive possint aperiri. 239. Quoniam tres gradus amoris et sapientiae et inde usus dantur apud hominem, sequitur quod tres gra- CONCERNING DIVINE LOVE.—N. 234-238. 95 are degrees of both kinds in things greatest and least of all things (as was shown above, n. 222-229); f°r no degree of one kind is possible without degrees of the other kind. 237* These three degrees of height are called natural, spiritual, and celestial (as was said above, n. 232). When man is born he comes first into the natural degree, and this grows in him, by continuity, with his growth in knowledge and in understanding acquired by means of knowledge, even to the height of the understanding which is called the rational. Yet not by this means is the second or spiritual degree opened. This degree is opened by means of a love of uses conformable to what the understanding has acquired, but a spiritual love of uses, which is love towards the neighbor. This degree may grow in like manner by continuous degrees to its height, and it grows by means of knowledges of truth and good, that is, by spiritual truths. Yet even by such truths the third or celestial degree is not opened: for this degree is opened by means of the celestial love of use, which is love to the Lord; and love to the Lord is nothing else than committing to life the precepts of the Word, the sum of which is to shun evils because they are hellish and devilish, and to do good because it is heavenly and divine. In this manner these three degrees are successively opened in man. 238. So long as man lives in the world he knows nothing of the opening of these degrees within him, because he is then in the natural degree, which is the outmost, and from this he thinks, wills, speaks, and acb; and the spiritual degree, which is inte- rior, communicates with the natural degree, not by continuity but by correspondences, and communication by correspondences is not sensibly felt. But when man puts off the natural degree, which he does at death, he comes into that degree which has been opened within him in the world; one in whom the spiritual degree has been opened coming into that degree, and one within whom the celestial degree has been opened coming into that degree. One who comes into the spiritual degree after death no longer thinks, wills, speaks, and acb naturally, but spiritually; and one who comes into the celestial degree thinks, wills, speaks, and a<5ls according to that degree. And as there can be communication between degrees only by correspondences, the differences of love, wisdom, and use, as regards these degrees are such as to have no common ground by means of anything continuous. From all this it is plain that man has three degrees of height that may be successively opened in him. 96 SAPIENTIA ANGELICA dus voluntatis ac intellectus et inde conclusi, et sic deter- minationis ad usum, dentur apud illum ; nam voluntas est receptaculum amoris, et intellectus receptaculum sapien- tiae, ac conclusum est usus ex illis. Ex quibus patet, quod apud unumquemvis hominem sit voluntas et intel- lectus naturalis, spiritualis et caelestis in potentia a nati- vitate, et in actu dum aperiuntur. Verbo, mens hominis, quae consistit ex voluntate et intellectu, ex creatione et inde ex nativitate est trium graduum, ita quod homini sit mens naturalis, mens spiritualis et mens caelestis, et quod homo per id elevari possit in sapientiam angelicam, ac illam possidere quando in mundo vivit; sed usque in illam non ve- nit nisi quam post mortem, si fit angelus, et tunc loquitur ineffabilia et naturali homini incomprehensibilia. Cognovi hominem mediocriter doctum in mundo, et post mortem vidi illum et locutus sum cum illo in caelo, et clare percepi quod locutus sit sicut angelus, et quod illa quae locutus est, homini naturali imperceptibilia essent. Causa erat, quia in mundo praecepta Verbi applicuerat vitae, et coluerat Do- minum, et inde a Domino in tertium gradum amoris et sa- pientiae elevatus est. Interest ut haec elevatio mentis hu- manae sciatur, inde enim pendet intellectus sequentium. 240. Sunt binae facultates a Domino apud hominem, per quas homo distinguitur a bestiis. Una facultas est, quod possit intelligere quid verum est, et quid bonum; haec facultas vocatur rationalitas, et est facultas ejus in- tellectus : altera facultas est quod possit facere verum et bonum; haec facultas vocatur libertas, et est facultas ejus voluntatis : homo enim potest ex rationalitate sua cogitare quicquid lubet, tam cum Deo quam contra Deum, et cum proximo et contra proximum; et quoque potest velle et facere, quae cogitat; sed cum videt malum et timet poenam, potest ex libero desistere a faciendo. Homo ex binis illis facultatibus est homo, et distinguitur a bestiis. Binae illae facultates sunt homini a Domino, et con- tinue sunt ab Ipso, nec ei auferuntur; nam si auferrentur, periret humanum ejus. In his binis facultatibus est Domi- nus apud unumquemvis hominem, tam apud bonum quam apud malum ; sunt illae mansio Domini in humano genere : inde est quod omnis homo tam bonus quam malus vivat in aeternum. At mansio Domini propior apud hominem est, sicut homo mediis illis facultatibus aperit gradus superiores; 96 ANGELIC WISDOM 239* Since man is endowed with three degrees of love and wisdom, and therefore of use, it follows that there must be three degrees, of will, of understanding, and of result there- from, thus of determination to use; for will is the receptacle of love, understanding the receptacle of wisdom, and result is use from these. From this it is evident that there are in every man a natural, a spiritual, and a celestial will and understanding, potentially by birth and actually when they are opened. In a word, the mind of man, which consists of will and understanding, is, from creation and therefore from birth, of three degrees, so that man has a natural mind, a spiritual mind, and a celestial mind, and can thereby be elevated into and possess angelic wis- dom while he lives in the world; but it is only after death, and then only if he becomes an angel, that he enters into that wisdom, and his speech then becomes ineffable and incomprehensible to the natural man. I knew a man of moderate learning in the world, whom I saw after death and spoke with in heaven, and I clearly perceived that he spoke like an angel, and that the things he said-would be inconceivable to the natural man; and for the reason that in the world he had applied the precepts of the Word to life and had worshipped the Lord, and was therefore raised up by the Lord into the third degree of love and wisdom. It is important that this elevation of the human mind should be known about, for upon it depends the understanding of what follows. 240. There are in man from the Lord two capacities whereby he is distinguished from beasts. One of these is the ability to understand what truth is and what good is; this is called rationality, and is a capacity of his understanding. The other is an ability to do what is true and good; this is called freedom, and is a capacity of his will. For man by virtue of his rationality is able to think whatever he pleases, either with or against God, either with or against the neighbor; he is also able to will and to do what he thinks; but when he sees evil and fears punishment, he is able, by virtue of his freedom, to abstain from doing it. By virtue of these two capacities man is man, and is distinguished from beasts. Man has these two capacities from the Lord, and they are from Him every moment; nor are they taken away, for if they were man's human would perish. In these two capacities the Lord is with every man, good and evil alike; they are the Lord's abode in the human race: from this it is that all men live forever, the good as well as the evil. But the Lord's abode is nearer in man as man by the agency DE DIVINO AMORE, PARS III.-N. 242. 97 per aperitionem enim illorum venit in gradus superiores amoris et sapientiae, sic propius ad Dominum. Ex his constare potest, quod sicut illi gradus aperiuntur, ita homo in Domino sit, et Dominus in illo. 241. Dictum est supra, quod tres gradus altitudinis sint sicut finis, causa et effectus, et quod secundum illos gradus succedant amor, sapientia et usus; quare hic pau- cis dicetur de amore quod sit finis, de sapientia quod sit causa, et de usu quod sit effectus. Quisque qui rationem suam, dum illa in luce est, consulit, potest videre quod amor hominis sit finis omnium ejus, nam quod amat, hoc cogitat, hoc concludit, et hoc facit, consequenter pro fine habet; homo etiam ex ratione sua videre potest, quod sapientia sit causa, nam ille, seu ejus amor qui est finis, in intellectu conquirit media, per quae ad finem suum per- veniat; ita consulit sapientiam suam, ac media illa faci- unt causam per quam. Quod usus sit effectus absque explicatione patet. Sed amor apud unum hominem non est idem qui apud alterum ; ita nec sapientia apud unum est eadem quae apud alterum ; proinde nec usus; et quia tria illa homogenea sunt, (ut supra, n. 189-194, ostensum est,) sequitur, quod qualis apud hominem est amor, talis apud illum sit sapientia, et quod talis sit usus. Dicitur sapientia, sed intelligitur id quod intellectus ejus est. QUOD LUX SPIRITUALIS INFLUAT PER TRES GRADUS APUD HOMINEM, SED NON CALOR SPIRITUALIS, NISI QUANTUM HOMO FUGIT MALA UT PECCATA, ET SPECTAT AD DOMINUM. (1242. Ex supra demonstratis constat, quod a Sole caeli, qui est primum procedens Divini Amoris et Divinae Sapientiae, (de quo in Secunda Parte actum est,) procedat lux et calor ; a Sapientia Ipsius lux, et ab Amore Ipsius calor; et quod lux sit receptaculum sapientiae, et calor re- ceptaculum amoris ; et quod quantum homo in sapientiam venit, tantum in Divinam illam lucem veniat, et quantum in amorem, tantum in Divinum illum calorem. Ex supra demonstratis etiam constat, quod tres gradus lucis et tres gradus caloris sint, seu tres gradus sapientiae et tres gra- dus amoris, et quod illi gradus apud hominem formati sint, ut homo receptaculum Divini Amoris et Divinae Sa- CONCERNING DIVINE LOVE.—N. 239-242. 97 of these capacities opens the higher degrees, for by the opening of these man comes into higher degrees of love and wisdom, thus nearer to the Lord. From this it can be seen that as these degrees are opened man is in the Lord and the Lord in him. 241* It was said above, that the three degrees of height are like end, cause, and effect, and that love, wisdom, and use follow in succession according to these degrees; therefore a few things shall be said here about love as being end, wisdom as being cause, and use as being effect. Whoever consults his reason, if it is enlightened, can see that the end of all things of man is his love; for what he loves that he thinks, decides upon, and does, consequently that he has for his end. One can also see from his reason that wisdom is cause; for a man, that is, man's love,which is his end, searches in his understanding for its means through which to attain its end, thus consulting its wis- dom, and these means constitute the instrumental cause. That use is effect is evident without explanation. But one man's love is not the same as another's, neither is one man's wisdom the same as another's; so is it with use. And since these three are homogeneous (as was shown above, n. 189-194), it follows that such as is the love in man, such is the wisdom and such is the use. By wisdom is here meant what pertains to man's under- standing. Spiritual light flows in with man through three degrees, but not spiritual heat, except so far as one shuns evils as sins and looks to the Lord. 242. It is evident from what has been shown above that from the sun of heaven, which is the first proceeding of Di- vine Love and Divine Wisdom (treated of in Part Second), light and heat proceed—from its wisdom light, and from its love heat; also that light is the receptacle of wisdom, and heat of love; also that so far as man comes into wisdom he comes into the Divine light, and so far as he comes into love he comes into the Divine heat. And further, that there are three degrees of light and three degrees of heat, that is, three degrees of wisdom and three degrees of love, and that these degrees have been formed in man in order that he may be a receptacle of the Di- vine Love and the Divine Wisdom, thus of the Lord. It is now 98 SAPIENTIA ANGELICA pientiae, ita Domini, esset. Hic nunc demonstrandum est, quod lux spiritualis influat per tres illos gradus apud hominem, sed non calor spiritualis, nisi quantum homo fugit mala ut peccata, et spectat ad Dominum ; seu quod idem, quod homo recipere possit sapientiam usque ad ter- tium gradum, sed non amorem, nisi fugiat mala ut pec- cata, et spectet ad Dominum ; seu quod adhuc idem, quod intellectus hominis elevari possit in sapientiam, non au- tem voluntas ejus, nisi quantum fugit mala ut peccata. 243. Quod intellectus possit elevari in lucem caeli, seu in sapientiam angelicam, et quod voluntas ejus non possit elevari in calorem caeli seu in amorem angelicum, nisi fugiat mala ut peccata, et spectet ad Dominum, evidenter mihi pa- tuit ab experientia in mundo spirituali. Pluries vidi et per- cepi, quod spiritus simplices, qui modo sciverunt quod Deus sit, et quod Dominus natus sit Homo, et vix aliquid prae- terea, arcana sapientiae angelicae plene intellexerint, paene sicut angeli ; nec solum illi, sed etiam plures ex diabolica turba. At intellexerunt quando audiverunt, non autem quando secum cogitaverunt; nam cum audiverunt, intrabat lux a superiori, cum autem secum cogitaverunt, tunc non alia lux potuit intrare, quam quae correspondebat calori seu amori illorum. Quare etiam postquam audiverunt illa ar- cana, et perceperunt illa, dum averterunt aures, nihil retinu- erunt; immo illi qui e diabolica turba erant, tunc respuerunt illa et prorsus negaverunt. Causa erat, quia ignis amoris illo- rum et lux ejus quae fatua erant, induxerunt tenebras, per quas lux caelestis e superiori intrans exstinguebatur. 1244. Simile fit in mundo. Homo qui non plane sta- pidus est, et qui non ex fastu propriae intelligentiae con- firmaverat falsa apud se, ille dum audit loquentes de re altiore, aut dum legit talia, si in aliqua affectione sciendi est, tunc intelligit illa, et quoque retinet, et postea pot- est confirmare illa. Simile potest tam malus quam bonus. Etiam malus, tametsi corde negat Divina quae ecclesiae sunt, usque potest intelligere illa, et quoque loqui et prae- dicare illa, tum scripto docte confirmare illa ; at vero cum sibi relictus cogitat, ex amore suo infernali contra illa cogi- tat, et negat illa. Ex quo patet, quod intellectus pos- sit in luce spirituali esse, tametsi non voluntas in calore spirituali. Ex quo etiam sequitur, quod intellectus non ducat voluntatem, seu quod sapientia non producat amo- rem, sed quod solum doceat et monstret viam; docet tat in luce sex quo 98 ANGELIC WISDOM to be shown that spiritual light flows in through these three de- grees in man, but not spiritual heat, except so far as man shuns evils as sins and looks to the Lord—or, what is the same, that man is able to receive wisdom even to the third degree, but not love, unless he shuns evils as sins and looks to the Lord; or what is still the same, that man's understanding can be raised into wisdom, but not his will, except so far as he shuns evils as sins. 243. That the understanding can be raised into the light of heaven, that is, into angelic wisdom, while the will cannot be raised into the heat of heaven, that is, into angelic love, unless man shuns evils as sins and looks to the Lord, has been made plainly evident to me from experience in the spiritual world. I have frequently seen and perceived that simple spirits, who knew merely that God is and that the Lord was born a man, and who knew scarcely anything else, clearly apprehended the arcana of angelic wisdom almost as the angels do; and not these simple ones alone, but many also of the infernal crew. These, while they listened, understood, but not when they thought within themselves; for while they listened, light entered from above, but when they thought within themselves, no light could enter except that which corresponded to their heat or love; consequently when they had listened to and perceived the arcana, as soon as they turned their ears away they remembered nothing, those belonging to the infernal crew even rejecting these things with disgust and utterly denying them, because the fire of their love and its light, being delusive, induced dark- ness, by which the heavenly light entering from above was extinguished. 244. The same thing happens in the world. A man not altogether stupid, or who has not confirmed himself in falsities from thé pride of self-intelligence, hearing others speak on some exalted matter, or reading something of the kind, if he is in any affection of knowing, understands these things and retains them, and may afterwards confirm them. Either a bad or a good man may do this. A bad man, though in heart he denies the Divine things pertaining to the Church, can still under- stand them, and also speak of and preach them, and in writing learnedly prove them; but when left to his own thought, from his own infernal love he thinks against them and denies them. From which it is obvious that the understanding can be in spiritual light even when the will is not in spiritual heat; and from this it follows that the understanding does not lead the will, or that wisdom does not beget love, but simply teaches DE DIVINO AMORE, PARS III.—N. 247. 99 quomodo homo victurus est, et monstrat quam viam itu- rus. Et quoque sequitur, quod voluntas ducat intellec- tum, ac efficiat ut secum unum agat; et quod amor qui est voluntatis id vocet sapientiam in intellectu, quod concor- dat. In sequentibus videbitur, quod voluntas per se absque intellectu nihil agat, sed omne quod agit, in conjunctione cum intellectu agat; at quod voluntas adsciscat intellectum in consortium secum, per influxum, non autem vicissim. 245. Nunc dicetur qualis est influxus lucis in tres gra- dus vitae, quae mentis sunt, apud hominem. Formae, quae sunt receptacula caloris et lucis, seu amoris et sapi- entiae apud illum, et quae, ut dictum est, in triplici ordine, seu trium graduum sunt, a nativitate sunt diaphanae, ac lucem spiritualem transmittunt, sicut vitrum crystallinum lucem naturalem. Inde est quod homo quoad sapientiam usque in tertium gradum possit elevari. At usque formae illae non aperiuntur, nisi dum calor spiritualis se conjun- git luci spirituali, seu amor sapientiae ; per hanc conjunc- tionem formae illae diaphanae secundum gradus aperiuntur. Hoc simile est cum luce et calore solis mundi quoad vegetabilia super tellure. Lux hiemalis, quae aeque can- dida est cum luce aestiva, non aperit aliquid in semine aut in arbore ; sed cum calor vernalis se conjungit luci, tunc ape- rit : similis res est, nam lux spiritualis correspondet luci naturali, et calor spiritualis correspondet calori naturali. 246. Calor ille spiritualis non aliter comparatur, quam per fugere mala ut peccata, et tunc spectare ad Dominum. Nam quamdiu homo in malis est, etiam in amore illorum est, est enim in concupiscentia ad illa, ac amor mali et concupis- centia est in amore opposito amori et affectioni spirituali; ac ille amor seu concupiscentia non potest removeri quam per fugere mala ut peccata; et quia homo non potest fugere illa a se sed a Domino, ideo spectabit ad Ipsum. Quum itaque fugit illa a Domino, tunc amor mali et calor ejus removetur, et loco ejus infertur amor boni et calor ejus, per quem aperi- tur gradus superior. Dominus enim a superiori influit, et aperit illum, et tunc conjungit amorem seu calorem spiritua- lem sapientiae seu luci spirituali ; ex qua conjunctione homo spiritualiter florere incipit, sicut arbor tempore veris. 247. Per influxum lucis spiritualis in omnes tres gra- dus mentis, homo distinguitur a bestiis ; ac homo prae bestiis potest analytice cogitare, videre vera non solum CONCERNING DIVINE LOVE.—N. 243-247. 99 and shows the way,—teaching how a man ought to live, and showing the way in which he ought to go. It further follows that the will leads the understanding, and causes it to añ as one with itself; also that whatever in the understanding agrees with the love which is in the will, that man calls wisdom. ■ In what follows it will be seen that the will does nothing by itself apart from the understanding, but does all that it does in conjunc- tion with the understanding; moreover, that it is the will that by influx takes the understanding into partnership with itself, and not the reverse. 245. The nature of the influx of light into the three degrees of life in man which belong to his mind, shall now be shown. The forms which are receptacles of heat and light, that is, of love and wisdom in man, and which (as was said) are in three- fold order or of three degrees, are transparent from birth, transmitting spiritual light as crystal glass transmits natural light; consequently in respect to wisdom man can be raised even to the third degree. Nevertheless, these forms are not opened except when spiritual heat conjoins itself to spiritual light, that is, love to wisdom; by such conjunction these transparent forms are opened according to degrees. It is the same with light and heat from the sun of the world in their action on plants growing on the earth. The light of winter, which is as bright as that of summer, opens nothing in seed or in tree, but when vernal heat conjoins itself to it then the light becomes effective. There is this similarity because spiritual light corresponds to natural light, and spiritual heat to natural heat. 246. This spiritual heat is obtained only by shunning evils as sins, and at the same time looking to the Lord; for so long as man is in evils he is also in the love of them, for he lusts after them; and love of evil, or lust, abides in a love contrary to spiritual love and affection; and such love or lust can be removed only by shunning evils as sins ; and because man cannot shun evils from himself, but only from the Lord, he must look to the Lord. When he shuns evils from the Lord, the love of evil and its heat are removed, and the love of good and its heat are introduced in their stead, whereby a higher degree is opened; for the Lord flowing in from above opens it, and then conjoins love, that is, spiritual heat, to wisdom or spiritual light, from which conjunction man begins to flourish spiritually, like a tree in spring-time. 247. By the influx of spiritual light into all three degrees of the mind man is distinguished from beasts ; and, as contrasted 100 SAPIENTIA ANGELICA naturalia sed etiam spiritualia, et cum videt illa potest agnoscere illa, et sic reformari et regenerari. Facultas recipiendi lucem spiritualem, est quae intelligitur per ratio- nalitatem, de qua supra, quae cuivis homini a Domino est, et quae ei non aufertur ; nam si auferretur, non potuisset reformari. Ex facultate illa, quae vocatur rationalitas, est quod homo non solum possit cogitare, sed etiam ex cogita- tione loqui, secus ac bestiae ; et dein ex altera facultate ejus, quae vocatur libertas, de qua etiam prius, potest facere illa quae ex intellectu cogitat. Quia de binis his faculta- tibus, rationalitate et libertate, quae homini propriae sunt, supra (n. 240) actum, ideo plura de illis hic non dicentur. QUOD HOMO, SI NON APUD ILLUM SUPERIOR GRADUS, QUI EST SPIRITUALIS, APERITUR, FIAT NATURA- LIS ET SENSUALIS. 248. Supra ostensum est, quod tres gradus mentis humanae sint, qui vocantur naturalis, spiritualis et caeles- tis, et quod illi gradus apud illum successive possint ape- riri : tum ostensum est, quod primum aperiatur gradus naturalis, ac postea, si fugit mala ut peccata, et spectat ad Dominum, aperiatur gradus spiritualis, et demum cae- lestis. Quoniam illi gradus successive aperiuntur secun- dum vitam hominis, sequitur quod bini superiores gradus etiam non aperiri possint, et quod homo tunc in gradu naturali, qui est ultimus, maneat. Notum etiam est in mundo, quod homo naturalis et homo spiritualis sit, seu homo externus et homo internus; sed non notum est, quod homo naturalis fiat spiritualis per aperitionem alicu- jus gradus superioris apud illum, et quod aperitio fiat per vi- tam spiritualem, quae est vita secundum praecepta Divina : et quod absque vita secundum illa, homo maneat naturalis. 249. Sunt tria genera hominum naturalium : unum genus est illorum, qui nihil sciunt de praeceptis Divinis; alterum illorum, qui sciunt quod sint, sed nihil cogitant de vita secundum illa ; et tertium illorum, qui contem- nunt et negant illa. Quod primum genus, quod est illo- rum, qui nihil sciunt de praeceptis Divinis, concernit, illi non possunt aliter quam manere naturales, quia a se ipsis non possunt doceri: omnis homo de praeceptis Divinis docetur ab aliis qui illa sciunt ex religione, pt non ner IOO ANGELIC WISDOM with beasts, can think analytically, and perceive both natural and spiritual truths; and when he perceives them he can acknow- ledge them, and thus be reformed and regenerated. This capa- city to receive spiritual light is what is meant by rationality (referred to above), which every man has from the Lord, and which is not taken away from him, for if it were taken away he could not be reformed. From this capacity, called rationality, man, unlike the beasts, is able not only to think but also to speak from thought; and afterwards from his other capacity, called freedom (also referred to above), he is able to do those things which he thinks from his understanding. As these two capaci- ties, rationality and freedom, which are proper to man, have been treated of above (n. 240), no more will be said about them here. Unless the higher degree, which is the spiritual, is opened in man, he becomes natural and sensual. 248. It was shown above that there are three degrees of the human mind, called natural, spiritual, and celestial, and that these degrees may be successively opened in man; also, that the natural degree is first opened; afterwards, if man shuns evils as sins and looks to the Lord, the spiritual degree; and lastly, the celestial. Since these degrees are successively opened according to man's life, it follows that the two higher degrees may remain unopened, and then man continues in the natural degree, which is the outmost. Moreover, it is known in the world that there is a natural and a spiritual man, or an external and an internal man; but it is not known that a natural man becomes spiritual by the opening of a higher degree in him, and that such opening is effected by a spiritual life, which is a life conformed to the Divine precepts ; and that without a life conformed to these man remains natural. 349* There are three kinds of natural men: the first con- sists of those who know nothing of the Divine precepts; the second, of those who know that there are such precepts, but give no thought to a life according to them; and the third, of those who despise and deny these precepts. In respect to the first class, which consists of those who know nothing of the Divine precepts, since they cannot be taught by themselves they must needs remain natural. Every man is taught respecting the Divine precepts, not by immediate revelations, but by others who know them from religion, on which subject see The Doc- DE DIVINO AMORE, PARS III.—N. 251. 1ΟΙ revelationes immediatas; de qua re videatur in Doctrina Novae Hierosolymae de Scriptura Sacra (n. 114-118). Qui ex altero genere sunt, qui sciunt quod praecepta Divina sint, sed nihil cogitant de vita secundum illa, illi quo- que manent naturales, nec curant alia quam quae mundi et corporis sunt; hi post mortem fiunt famulitia et servitia secundum usus quos praestare possunt illis qui spirituales sunt; nam naturalis homo est famulus et servus, ac spiritu- alis homo est herus et dominus. Qui ex tertio genere sunt, qui praecepta Divina contemnunt et negant, illi non modo manent naturales, sed etiam fiunt sensuales secundum con- temptum et negationem. Sensuales sunt infimi naturales, qui non possunt supra apparentias et fallacias sensuum cor- poris cogitare; hi post mortem sunt in inferno. 250. Quia in mundo nescitur quid spiritualis et quid naturalis homo, et a multis vocatur is spiritualis qui mere na- turalis est, et vicissim, ideo de his distincte dicendum est : (i.) Quid homo naturalis, et quid homo spiritualis. (ii.) Qualis est homo naturalis apud quem spiritualis gradus apertus est. (iii.) Qualis est homo naturalis, apud quem spiritualis gradus non apertus est, sed usque non occlusus. (iv.) Qualis homo naturalis est, apud quem spiritualis gradus prorsus occlusus est. (v.) Demum quale discrimen est inter vitam mere natu- ralis hominis et inter vitam bestiae. 251. (i.) Quid homo naturalis, et quid homo spiritua- lis.—Homo non est homo ex facie et corpore, sed ex intel- lectu et voluntate ; quare per hominem naturalem et homi- nem spiritualem intelligitur intellectus et voluntas ejus, quod vel naturales vel spirituales sint. Naturalis homo quo- ad intellectum suum et voluntatem suam est sicut mundus naturalis, et quoque vocari potest mundus seu microcos- mus; et spiritualis homo quoad intellectum suum et vo- luntatem suam, est sicut mundus spiritualis, et quoque vocari potest ille mundus seu caelum. Exinde patet quod naturalis homo, quia in quadam imagine est mundus na- turalis, amet illa quae mundi naturalis sunt; et quod spi- ritualis homo, quia in quadam imagine est mundus spiritu- alis, amet illa quae hujus mundi seu caeli sunt. Spiritualis homo quidem etiam amat mundum naturalem, sed non aliter quam sicut herus suum famulum, per quem praestat usus : secundum usus etiam naturalis homo fit sicut spiri- CONCERNING DIVINE LOVE.—N. 248-251. IOI trine of the New Jerusalem concerning the Sacred Scriptures (n. 114-118). Those of the second class, who know that there are Divine precepts but give no thought to a life according to them, also remain natural, and care about no other concerns than those of the world and the body. These after death be- come mere menials and servants, according to the uses which they are able to perform for those who are spiritual; for the natural man is a menial and servant, and the spiritual man is a master and lord. Those of the third class, who despise and deny the Divine precepts, not only remain natural, but also become sensual in the measure of their contempt and denial. Sensual men are the lowest natural men, and are incapable of thinking above the appearances and fallacies of the bodily senses. After death they are in hell. 250. As it is unknown in the world what the spiritual man is, and what the natural, and as one who is merely natural is by many called spiritual, and conversely, these subjecb shall be separately discussed, as follows: (i.) What the natural man is, and what the spiritual man. (ii.) The charafter of the natural man in whom the spiritual degree is opened. (iii.) The charatler of the natural man in whom the spiritual degree is not opened and yet not closed. (iv.) The charañer of the natural man in whom the spiritual degree is entirely closed. (v.) Lastly, The nature of the difference between the life of a man merely natural and the life of a beast. 251. (i.) What the natural man is, and what the spiritual man.—Man is not man from face and body, but from under- standing and will; therefore by the natural man and the spirit- ual man is meant that man's understanding and will are either natural or spiritual. The natural man in respect to his under- standing and will is like the natural world, and may be called a world or microcosm; and the spiritual man in respect to his understanding and will is like the spiritual world, and may be called a spiritual world or heaven. From which it is evident that as the natural man is in an image a natural world, so he loves those things which are of the natural world; and that as the spiritual man is in an image a spiritual world, so he loves those things which are of that world, or of heaven. The spirit- ual man loves also the natural world, but not otherwise than as a master loves his servant through whom he performs uses. 102 SAPIENTIA ANGELICA tualis, quod fit cum naturalis homo sentit jucundum usus ex spirituali; hic naturalis homo potest vocari naturalis spiritualis. Homo spiritualis amat vera spiritualia; amat non modo illa scire et intelligere, sed etiam vult illa; naturalis autem homo amat vera illa loqui et quoque fa- cere: facere vera est praestare usus. Haec subordinate est ex conjunctione mundi spiritualis et mundi naturalis; nam quicquid apparet et fit in mundo naturali, ducit cau- sam ex mundo spirituali. Ex his constare potest, quod spiritualis homo prorsus distinctus sit a naturali homine, et quod non alia communicatio intercedat, quam qualis est inter causam et effeñum. a5a* ^u) Quolis naturalis homo est, apud quem spiri- tualis gradus apertus est, patet a supradictis: quibus ad- dendum est, quod naturalis homo sit plenus homo dum spiritualis gradus apud illum apertus est; est enim tunc consociatus angelis in caelo, et simul consociatus homi- nibus in mundo, et quoad utrumque vivit sub auspicio Domini; spiritualis enim homo haurit mandata per Ver- bum a Domino, et illa per naturalem hominem exsequitur. Naturalis homo, cui gradus spiritualis apertus est, non scit quod cogitet et agat ex spirituali suo homine; apparet enim sicut ex se, cum tamen non ex se sed ex Domino. Naturalis homo cujus gradus spiritualis apertus est, nee scit quod per spiritualem suum hominem in caelo sit, cum tamen spiritualis ejus homo in medio angelorum caeli est; quandoque etiam angelis apparet, sed quia retrahit se ad naturalem suum hominem, post brevem moram ibi dispa- ratur. Naturalis homo apud quem spiritualis gradus aper- tus est, nec scit quod spiritualis ejus mens impleatur mil- lenis arcanis sapientiae, et millenis jucunditatibus amoris a Domino, et quod in illa post mortem veniat, cum fit ange- lus. Causa quod naturalis homo illa non sciat, est quia communicatio inter hominem naturalem et spiritualem fit per correspondentias, et communicatio per corresponden- tias non percipitur aliter in intellectu quam quod videan- tur vera in luce, et in voluntate quam quod praestentur usus ex affe&ione. 353. (iii.) Qualis est homo naturalis apud quem spiri- tualis gradus non apertus est, sed usque non occlusus.—Spi- ritualis gradus apud illos non apertus est, sed usque non occlusus, qui aliquam charitatis vitam egerunt, et tamen I02 ANGELIC WISDOM Moreover, according to uses the natural man becomes like the spiritual, which is the case when the natural man feels from the spiritual the delight of use; such a natural man may be called spiritual-natural. The spiritual man loves spiritual truths; he not only loves to know and understand them, but also wills them; while the natural man loves to speak of those truths and also do them: doing truths is performing uses. This subor- dination is from the conjunction of the spiritual world and the natural world; for whatever appears and is done in the natural world derives its cause from the spiritual world. From all this it can be seen that the spiritual man is altogether distinct from the natural, and that there is no other communication between them than such as there is between cause and effect. 252* (ii.) The charatlcr of the natural man in whom the spiritual degree is opened.—This is obvious from what has been said above; to which it may be added, that a natural man is a complete man when the spiritual degree is opened in him, for he is then consociated with angels in heaven and at the same time with men in the world, and in regard to both, lives under the Lord's guidance. For the spiritual man imbibes commands from the Lord through the Word, and executes them through the natural man. The natural man who has the spiritual degree opened does not know that he thinks and acts from his spiritual man, for it seems as if he did this from himself, when yet he does not do it from himself but from the Lord. Neither does the natural man whose spiritual degree has been opened know that by means of his spiritual man he is in heaven, when yet his spiritual man is in the midst of the angels of heaven, and sometimes is even visible to them; but because he draws himself back to his natural man, after a short stay there he is no longer seen. Nor does the natural man in whom the spiritual degree has been opened know that his spiritual mind is being filled by the Lord with thousands of arcana of wisdom, and with thousands of delights of love, and that he is to come into these after death, when he becomes an angel. The natural man does not know these things because communica- tion between the natural man and the spiritual man is effected by correspondences; and communication by correspondences is perceived in the understanding only by the fact that truths are seen in light, and is perceived in the will only by the fact that uses are performed from affection. 253. (iii.) The characler of the natural man in whom the spiritual degree is not opened, and yet not closed.—The spiritual DE DIVINO AMORE, PARS III.—N. 254. 103 parum genuini veri sciverunt. Causa est, quia gradus ille aperitur per conjunctionem amoris et sapientiae, seu calo- ris cum luce: solus amor seu solus calor spiritualis non aperit illum, nec sola sapientia seu sola lux spiritualis ; sed utraque in conjunctione. Quapropter si genuina vera, ex quibus sapientia seu lux, non sciuntur, amor non valet illum gradum aperire, sed solum tenet illum in potentia, ut aperiri possit ; quod intelligitur per quod non occlusus sit. Hoc fit simile sicut in regno vegetabili, quod solus ca- lor non det seminibus et arboribus vegetationem, sed calor in conjunctione cum luce hoc operatur. Sciendum est, quod omnia vera sint lucis spiritualis, ac omnia bona sint caloris spiritualis, et quod bonum per vera aperiat gradum spiritualem ; nam bonum per vera operatur usum, ac usus sunt bona amoris, quae essentiam suam trahunt ex con- junctione boni et veri. Sors illorum, apud quos gradus spiritualis non apertus est, et usque non occlusus, post mortem est, quod quia usque naturales sunt et non spiri- tuales, in infimis caeli sint, ubi aliquando dura patiuntur; vel quod sint in caelo aliquo superiori in terminis, ubi quasi in luce vesperae sunt; nam, ut supra dictum est, in caelo et in unaquavis societate ejus lux decrescit e medio ad terminos, et in medio sunt qui in Divinis veris sunt prae aliis, ac in terminis, qui in paucis veris : ac in paucis veris sunt, qui non plus sciunt ex religione, quam quod Deus sit, et quod Dominus passus sit pro illis ; tum quod charitas et fides sint essentialia ecclesiae, et non satagunt scire quid fides et quid charitas; cum tamen fides est in sua essentia veritas, ac veritas est multiplex, et charitas est omne opus muneris, quod homo facit ex Domino ; quod tunc facit ex Domino, cum fugit mala ut peccata. Est prorsus sicut prius dictum est, quod finis sit omne causae, et effectus omne finis per causam : finis est charitas seu bonum, causa est fides seu verum, ac effectus sunt bona opera seu usus. Ex 'quo patet, quod ex charitate non plus possit inferri operibus, quam quantum charitas con- juncta est veris quae fidei vocantur. Per haec intrat chari- tas in opera, et qualificat illa. 254. (iv.) Qualis est naturalis homo, apud quem spiri- tualis gradus prorsus occlusus est.-Gradus spiritualis occlu- ditur apud illos qui in malis sunt quoad vitam, et magis apud illos qui ex malis in falsis sunt. Hoc simile est sicut CONCERNING DIVINE LOVE.—N. 252-254. IO3 degree is not opened, and yet not closed, in the case of those who have led somewhat of a life of charity and yet have known little of genuine truth. The reason is, that this degree is opened by conjunction of love and wisdom, or of heat with light; love or spiritual heat alone not opening it, nor wisdom or spiritual light alone, but both in conjunction. Consequently, when gen- uine truths, out of which wisdom or light arises, are unknown, love is inadequate to open that degree; it only keeps it in the pos- sibility of being opened: this is what is meant by its not being closed. Something like this is seen in the vegetable kingdom, in that heat alone does not cause seeds and trees to vegetate, but heat in conjunction with light effects this. It is to be known that all truths are of spiritual light and all goods are of spiritual heat, and that good opens the spiritual degree by means of truths; for good, by means of truths, effects use, and uses are goods of love, which derive their essence from a conjunction of good and truth. After death, those in whom the spiritual degree is not opened and yet not closed, since they are still natural and not spiritual, are in the lowest parts of heaven, where they sometimes suffer hard things; or they are in the outskirts in some higher heaven, where they are as it were in the light of evening: for (as was said above) in heaven and in every society there the light decreases from the middle to the outskirts, and those who are pre-eminent in divine truths are in the middle, while those who are in few truths are in the outskirts. Those are in few truths who know from religion only that there is a God, and that the Lord suffered for them, and that charity and faith are essentials of the Church, not troubling themselves to know what faith is or what charity is; when yet faith in its essence is truth, and truth is manifold, and charity is all the work of his calling which man does from the Lord: he does this from the Lord when he shuns evils as sins. It is just as was said above, that the end is the all of the cause, and the effect the all of the end by means of the cause; the end is charity or good, the cause is faith or truth, and effects are good works or uses; from which it is plain that from charity no more can be carried into works than the measure in which charity is conjoined with the truths of faith. By means of these truths charity enters into works and qualifies them. 254. (iv.) The characler of the natural man in whom the spiritual degree is wholly closed.—The spiritual degree is closed in those who are in evils as to life, and still more in those who from evils are in falsities. It is the same as with the fibril of a 104 SAPIENTIA ANGELICA cum fibrilla nervi, quae a minimo tactu alicujus heterogenei se contrahit ; similiter omnis fibra motrix musculi, immo ipse musculus, ut et totum corpus a tactu duri aut frigidi; ita quoque substantiae seu formae gradus spiritualis apud hominem a malis et inde falsis, haec enim sunt hetero- genea. Gradus enim spiritualis, quia in forma caeli est, non admittit nisi bona, ac vera quae ex bono sunt; haec sunt ei homogenea; at mala et falsa quae mali sunt, ei heterogenea. Hic gradus contrahitur, et per contractio- nem occluditur, imprimis apud illos qui in mundo ex amore sui in amore dominandi sunt, quoniam hic amor oppositus est amori in Dominum. Occluditur etiam apud illos qui ex amore mundi in vesana cupiditate possidendi aliorum bona sunt; sed non in tantum. Causa quod illi amores claudant gradum spiritualem, est quia sunt ori- gines malorum. Contractio seu occlusio illius gradus est sicut retorsio spirae in oppositum: quae causa est, quod postquam ille gradus occlusus est, reflectat lucem caeli; inde pro luce caeli ibi est caligo; proinde veritas, quae in luce caeli est, fit nausea. Apud hos non modo ipse ille gradus occluditur, sed etiam superior regio gradus natu- ralis, quae vocatur rationalis; usque dum ima regio gra- dus naturalis solum stet aperta, quae vocatur sensualis; haec enim proxima est mundo et sensibus externis cor- poris, ex quibus ille homo postea cogitat, loquitur et ra- tiocinatur. Naturalis homo, qui sensualis factus est per mala Wet inde falsa, ille in mundo spirituali in luce caeli non apparet sicut homo, sed sicut monstrum, etiam cum retracto naso: quod intracto naso, est quia nasus corre- spondet perceptioni veri. Ille etiam non sustinet radium lucis caeli; est illis in suis cavernis non alia lux, quam sicut lux ex prunis seu ignitis carbonibus. Ex his patet, quinam et quales sunt illi, apud quos spiritualis gradus occlusus est. 255. [(v.)] Quale discrimen est inter vitam naturalis hominis et inter vitam bestiae : de hoc discrimine in se- quentibus, ubi de Vita, in specie dicetur ; hic solum, quod discrimen sit, quod homini sint tres gradus mentis, seu tres gradus intellectus et voluntatis; et quod illi gradus suc- cessive possint aperiri ; qui quia diaphani sunt, quod homo quoad intellectum possit elevari in lucem caeli, ac videre vera, non solum civilia et moralia, sed etiam spiritualia, Ю4 ANGELIC WISDOM nerve, which contracb at the slightest touch of any thing hete- rogeneous; so every motive fibre of a muscle, yea, the muscle itself, and even the whole body shrinks from the touch of what- ever is hard or cold. So the substances or forms of the spirit- ual degree in man shrink from evils and their falsities, because they are heterogeneous. For the spiritual degree, being in the form of heaven, admits nothing but goods, and truths which are from good; these are homogeneous to it: but evils, and falsities which are from evil, are heterogeneous to it. This degree is con- tracted, and by contraction closed, especially in those who in the world are in love of ruling from love of self, because this love is opposed to love to the Lord. It is also closed, but not so much, in those who from love of the world are in the insane greed of possessing the goods of others. These loves shut the spiritual degree, because they are the origins of evils. The contraction or closing of this degree is like the turning back of a spiral in the opposite direction; for which reason, that degree after it is closed, turns back the light of heaven; conse- quently there is darkness there instead of heavenly light, and truth, which is in the light of heaven, becomes nauseous. In such persons, not only does the spiritual degree itself become closed, but also the higher region of the natural degree which is called the rational, until at last the lowest region of the natural degree, which is called the sensual, alone stands open; this being nearest to the world and to the outward senses of the body, from which the man afterwards thinks, speaks, and reasons. The natural man who has become sensual through evils and their falsities, in the spiritual world in the light of heaven does not appear as a man but as a monster, even with nose drawn back; (the nose is drawn in because the nose corresponds to the percep- tion of truth ;) moreover, he cannot bear a ray of heavenly light. Such have in their caverns no other light than what resembles the light from live coals or from burning charcoal. From all this it is evident who and of what character are those in whom the spiritual degree is closed. 255. (v. ) The nature of the difference between the life of a man merely natural and the the life of a beast.—This difference will be particularly discussed in what follows, where Life will be treated of. Here it may be said that the difference is that man has three degrees of mind, that is, three degrees of understand- ing and will, which degrees can be opened successively; and as these are transparent, man can be raised as to his understanding into the light of heaven and see truths, not only civil and moral, DE DIVINO AMORE, PARS III.—N. 256. 105 et ex pluribus visis concludere vera in ordine, ac sic in- tellectum perficere in aeternum. At bestiis non sunt bini gradus superiores, sed sunt modo gradus naturales, qui absque gradibus superioribus in nulla facultate cogitandi sunt de aliqua re civili, morali et spirituali. Et quia gra- dus illorum naturales non sunt apertibiles et inde eleva- biles in lucem superiorem, non possunt cogitare in ordine successivo, sed in ordine simultaneo, quod non est cogi- tare, sed ex scientia amori eorum correspondente agere; et quia non possunt analytice cogitare, ac cogitationem inferiorem a quadam superiore videre, ideo non possunt loqui, sed convenienter scientiae amoris eorum sonare. At usque sensualis homo, qui est infime naturalis, a bestia non differt nisi per quod possit memoriam implere scien- tificis, et ex illis cogitare et loqui ; quod trahit ex facultate cuivis homini propria, quae est quod possit intelligere ve- rum si velit; haec facultas distinguit. Sed usque plures per abusum hujus facultatis se inferiores bestiis reddiderunt. QUOD GRADUS NATURALIS MENTIS HUMANAE IN SE SPECTATUS SIT CONTINUUS, SED QUOD PER CORRE- SPONDENTIAM CUM BINIS GRADIBUS SUPERIORIBUS, DUM ELEVATUR, APPAREAT SICUT SIT DISCRETUS. 256. Hoc tametsi aegre potest comprehendi ab illis qui nondum in scientia graduum altitudinis sunt, usque tamen revelandum est, quia sapientiae angelicae est, quae sapientia quamvis ab homine naturali non potest eo modo, quo ab angelis, cogitari, potest tamen comprehendi intel- lectu, dum hic usque ad gradum lucis, in qua sunt angeli, elevatur ; intellectus enim potest eo usque elevari, ac se- cundum elevationem illustrari. Sed illustratio mentis naturalis non ascendit per gradus discretos, sed increscit per gradum continuum ; tunc sicut increscit, ita ab inte- riori ex luce graduum binorum superiorum illustratur. Quomodo hoc fit, comprehendi potest ex perceptione graduum altitudinis, quod unus sit supra alterum, et quod gradus naturalis, qui est ultimus, sit quasi velamen com- mune duorum superiorum graduum ; tunc sicut naturalis gradus elevatur ad gradum superioris, ita superior ab in- teriori agit in exteriorem naturalem, ac illum illuminat. CONCERNING DIVINE LOVE.—N. 255, 256. IO5 but also spiritual, and from many truths seen can form conclu- sions about truths in their order, and thus perfect the under- standing to eternity. But a beast has only the natural de- gree, not the two higher degrees; and without the higher degrees it has no capacity to think on any subject, civil, moral, or spiritual. And since the natural degree of beasts is in- capable of being opened, and thereby raised into higher light, they are unable to think in successive order, but only in simul- taneous order, which is not thinking, but acting from a knowl- edge corresponding to their love. And because they are unable to think analytically, and to view a lower thought from any higher thought, they are unable to speak, but are able only to utter sounds in accordance with the knowledge pertain- ing to their love. Yet the sensual man, who is in the lowest sense natural, differs from the beast only in this, that he can fill his memory with information, and think and speak therefrom; this power he gets from a capacity proper to every man, of being able to understand truth if he chooses; it is this capacity that makes the difference. But many, by abuse of this capa- city, have made themselves lower than beasts. The natural degree of the human mind regarded in itself is continuous, but by correspondence with the two higher degrees it appears when it is elevated as if it were discrete. 256* Although this is hardly comprehensible, so long as there is no knowledge of degrees of height, it must nevertheless be revealed, because it is a part of angelic wisdom; and while the natural man is unable to think about this wisdom in the same way as angels do, nevertheless his understanding, when raised into the degree of light in which angels are, can apprehend it; for his understanding can be elevated even to that extent, and enlightened according to its elevation. But this enlightenment of the natural mind does not ascend by discrete degrees, but increases in a continuous degree, and as it increases, that mind is enlightened from within by the light of the two higher degrees. How this occurs can be comprehended from a perception of degrees of height, as being one above another, while the natural degree, which is the lowest, is a kind of general covering to the two higher degrees. Then, as the natural degree is raised towards a degree of the higher kind, the higher acts from within 106 SAPIENTIA ANGELICA Fit quidem illuminatio ab interiori ex luce graduum supe- riorum ; at illa a gradu naturali, qui circumtegit et ambit, recipitur per continuum, ita lucidius et purius secundum ascensum ; hoc est, gradus naturalis illustratur ab interiore ex luce graduum superiorum discrete, sed in se continue. Ex his patet, quod homo, quamdiu in mundo vivit, et per id in naturali gradu est, non possit elevari in ipsam sapientiam, qualis illa est apud angelos, sed modo in lucem superiorem usque ad angelos, ac recipere illustrationem ab illorum luce, quae ab interiori infuit ac illuminat. Sed haec non possunt adhuc clarius describi ; potest melius comprehendi ab effectibus, nam effectus ponunt causas, dum hae aliquan- tum prius sciuntur, in se in luce, et sic illustrant. 257. Effectus sunt: (1.) Quod mens naturalis possit usque ad lucem caeli, in qua sunt angeli, elevari, ac natu- raliter percipere quae angeli spiritualiter, ita non tam plene; sed usque non potest mens naturalis hominis ele- vari in ipsam lucem angelicam. (2.) Quod homo per naturalem suam mentem elevatam ad lucem caeli cum angelis possit cogitare, immo loqui; sed tunc influit cogi- tatio et loquela angelorum in cogitationem et loquelam naturalem hominis, et non vicissim; quare angeli cum homine loquuntur lingua naturali, quae est hominis ver- nacula. (3.) Quod hoc fiat per influxum spiritualem in naturalem, et non per aliquem influxum naturalem in spiritualem. (4.) Quod sapientia humana, quae est natu- ralis quamdiu homo in mundo naturali vivit, nullatenus possit elevari in sapientiam angelicam, sed modo in quan- dam imaginem ejus; causa est, quia elevatio mentis natu- ralis fit per continuum, sicut ab umbra ad lucem, seu a crassiori ad purius. At usque homo, apud quem gradus spiritualis apertus est, in illam sapientiam venit quando moritur, et quoque in illam venire potest per sopitionem sensationum corporis, et tunc per influxum e superiori in mentis hujus spiritualia. (5.) Mens naturalis hominis con- sistit ex substantiis spiritualibus, et simul ex substantiis naturalibus: ex substantiis ejus spiritualibus fit cogitatio, non autem ex substantiis naturalibus; hae substantiae recedunt cum homo moritur, non autem substantiae spi- rituales; quare eadem illa mens post mortem, dum homo fit spiritus seu angelus, in simili forma manet in qua fuit in mundo. (6.) Substantiae illius mentis naturales, quae, I Об ANGELIC WISDOM upon the outer natural and illuminates it. This illumination is effected, indeed, from within, by the light of the higher degrees, but the natural degree which envelops and surrounds the higher receives it by continuity, thus more lucidly and purely in pro- portion to its ascent; that is, from within, by the light of the higher degrees, the natural degree is enlightened discretely, but in itself is enlightened continuously. From this it is evident that so long as man lives in the world, and is thereby in the natural degree, he cannot be elevated into very wisdom, such wisdom as the angels have, but only into higher light, even up to angels, and can receive enlightenment from their light that flows-in from within and illuminates. But these things cannot as yet be more clearly described; they can be better compre- hended from effecb; for effecb present causes in themselves in clear light, and thus illustrate them, when there is some pre- vious knowledge of causes. 257. The effecb are these: (1.) The natural mind may be raised up to the light of heaven in which angels are, and may perceive naturally, thus not so fully, what the angels perceive spiritually; nevertheless, man's natural mind cannot be raised into angelic light itself. (2.) By means of his natural mind, raised to the light of heaven, man can think, yea, speak with angels; but the thought and speech of the angels then flow into the natural thought and speech of the man, and not conversely; so that angels speak with man in a natural language, which is the man's mother tongue. (3.) This is effected by a spiritual influx into the natural man, and not by any natural influx into the spiritual man. (4.) Human wisdom, which so long as man lives in the natural world is natural, can by no means be raised into angelic wisdom, but only into some image of it. The reason is, that elevation of the natural mind is effected by continuity, as from shade to light, or from grosser to purer. Still the man in whom the spiritual degree has been opened comes into that wisdom when he dies; and he may also come into it by a sus- pension of bodily sensations, and then by an influx from above into the spiritual parts of his mind. (5.) Man's natural mind consists of spiritual substances together with natural substances; thought comes from its spiritual substances, not from its natural substances; these recede when the man dies, while its spiritual substances do not. Consequently, after death, when man be- comes a spirit or angel, the same mind remains in a form like that which it had in the world. (6.) The natural substances of that mind, which recede (as was said) by death, constitute the DE DIVINO AMORE, PARS III.—N. 259. 107" ut dictum est, per mortem recedunt, faciunt involucrum cutaneum corporis spiritualis, in quo sunt spiritus et an- geli. Per involucrum tale, quod desumptum est ex mundo naturali, subsistunt corpora illorum spiritualia, naturale enim est ultimum continens : inde est, quod non sit ali- quis spiritus et angelus, qui non fuerat natus homo. Haec arcana sapientiae angelicae hic adducuntur, ut sciatur, qualis est mens naturalis apud hominem, de qua ulterius in sequentibus etiam agitur. 258. Omnis homo nascitur in facultatem intelligendi vera usque ad intimum gradum, in quo sunt angeli tertii caeli; intellectus enim humanus assurgens per continuum circum binos superiores gradus recipit lucem sapientiae illorum graduum, eo modo quo supra (n. 256) dictum est. Inde est, quod homo possit rationalis fieri secundum eleva- tionem; si elevatur ad gradum tertium, fit ille rationalis ex tertio gradu; si elevatur ad gradum secundum, fit ille rationalis ex secundo gradu; et si non elevatur, est ille rationalis in primo gradu. Dicitur quod fiat rationalis ex illis gradibus, quia naturalis gradus est commune recepta- culum lucis illorum. Quod homo non fiat rationalis usque ad summum, sicut potest fieri, est quia amor, qui est voluntatis, non similiter ut sapientia quae est intellectus, potest elevari. Amor qui est voluntatis elevatur solum per fugere mala ut peccata, et tunc per bona charitatis, quae sunt usus, quae homo ex Domino dein praestat. Quare si amor qui est voluntatis non simul elevatur, sapientia quae est intellectus, utcunque ascenderit, usque ad amorem suum relabitur. Inde est, quod homo, si non amor ejus in gra- dum spiritualem simul elevatur, usque non sit rationalis nisi in ultimo gradu. Ex his constare potest, quod rationale hominis sit in apparentia sicut trium graduum ; rationale ex caelesti, rationale ex spirituali, et rationale ex naturali; tum quod rationalitas, quae est facultas quod possit ele- vari, sive elevetur sive non, usque apud hominem sit. 259. Dictum est quod omnis homo nascatur in facul- tatem illam, seu in rationalitatem ; sed intelligitur omnis homo apud quem externa, per aliqua contingentia, vel in utero, vel post nativitatem ex morbo, vel ex inflicto capiti vulnere, vel ex vesano amore erumpente et relaxante repa- gula, non laesa sunt: apud hos rationale non potest elevari ; vita enim, quae est voluntatis et intellectus, apud hos non CONCERNING DIVINE LOVE.—N. 257-259. 107 cutaneous covering of the spiritual body which spirits and angels have. By means of such covering, which is taken from the natural world, their spiritual bodies maintain existence; for the natural is the outmost containant: consequently there is no spirit or angel who was not born a man. These arcana of an- gelic wisdom are here adduced that the quality of the natural mind in man may be known, which subject is further treated of in what follows. 258. Every man is born into a capacity to understand truths to the inmost degree in which the angels of the third heaven are; for the human understanding, rising up by contin- uity around the two higher degrees, receives the light of their wisdom, in the manner stated above (n. 256). Therefore man has the ability to become rational according to his elevation; if raised to the third degree he becomes rational from that degree, if raised to the second degree he becomes rational from that degree, if not raised he is rational in the first degree. It is said that he becomes rational from those degrees, because the natural degree is the general receptacle of their light. The reason why man does not become rational to the height that he might is, that love, which is of the will, cannot be raised in the same manner as wisdom, which is of the understanding. Love, which is of the will, is raised only by shunning evils as sins, and then by goods of charity, which are uses, which the man thereafter performs from the Lord. Consequently, when love, which is of the will, is not at the same time raised, wisdom,which is of the understanding, however it may have ascended, falls back again down to its own love. Therefore, if man's love is not at the same time with his wisdom raised into the spiritual degree, he is rational only in the lowest degree. From all this it can be seen that man's rational is in appearance as if it were of three degrees, a rational from the celestial, a rational from the spiritual, and a rational from the natural; also that rationality, which is the capacity whereby man is elevated, is still in man whether he be elevated or not. 259. It has been said that every man is born into that capacity, namely, rationality, but by this is meant every man whose externals have not been injured by accident, either in the womb, or by some disease after birth, or by a wound inflicted on the head, or in consequence of some insane love bursting forth and breaking down restraints. In such the rational cannot be elevated; for life, which is of the will and understanding, has in such no bounds in which it can rest, so disposed that it 108 SAPIENTIA ANGELICA habet terminos, in quos desinat, ita dispositos, ut secundum ordinem possit ultimos actus agere; agit enim secundum determinationes ultimas, sed non ex illis. Quod nec dari possit apud infantes et pueros, videatur infra (n. 266 fin.). QUOD MENS NATURALIS, QUIA EST CONTEGENS ET CON- TINENS GRADUUM SUPERIORUM MENTIS HUMANAE, SIT REAGENS; ET QUOD SI NON APERIUNTUR GRA- DUS SUPERIORES, AGAT CONTRA ILLOS; AT SI APERIUNTUR, AGAT CUM ILLIS. 260. In praecedente articulo ostensum est, quod mens naturalis, quia in ultimo gradu est, circumtegat et inclu- dat mentem spiritualem et mentem caelestem, quae su- periores sunt quoad gradus. Hic nunc demonstrandum venit, quod mens naturalis reagat contra mentes superio- res seu interiores. Causa quod reagat, est quia circumte- git, includit et continet illos, et hoc absque reactione non potest fieri ; nam nisi reageret, interiora seu inclusa re- laxarent se, ac truderent se foras, et sic dilaberentur. Foret sicut nisi tunicae circum corpus humanum in re- actione essent, viscera, quae interiora corporis sunt, se ejicerent, et sic diffluerent; ac foret sicut membrana cir- cumtegens fibras motrices musculi, non reageret contra vires fibrarum istarum in actionibus, desineret non modo actio, sed etiam textus interiores omnes resolverentur. Simile est cum omni ultimo gradu graduum altitudinis : consequenter cum mente naturali respective ad gradus superiores; nam, ut supra dictum est, sunt tres gradus mentis humanae, naturalis, spiritualis et caelestis, et mens naturalis est in ultimo gradu. Quod mens naturalis rea- gat contra mentem spiritualem, est quoque causa, quia mens naturalis consistit non modo ex substantiis mundi spiritualis, sed etiam ex substantiis mundi naturalis, ut supra (n. 257) dictum est ; ac substantiae mundi naturalis ex sua natura reagunt contra substantias mundi spiritua- lis; substantiae enim mundi naturalis in se sunt mortuae, et aguntur ab extra a substantiis mundi spiritualis; et quae mortuae sunt, et ab extra aguntur, ex sua natura resistunt, et sic ex sua natura reagunt. Ex his constare potest, quod homo naturalis reagat contra hominem spiritualem, I08 ANGELIC WISDOM can produce outmost acb according to order; for life acb in accordance with outmost determinations, but not from them. That there can be no rationality in infants and children, may be seen below (n. 266, at the end). The natural mind, since it is the covering and con- tainant of the higher degrees of the human mind, is reactive; and if the higher degrees are not opened it acts against them, but if they are opened it acts with them. 260. It has been shown in the preceding chapter that as the natural mind is in the outmost degree, it envelops and en- closes the spiritual mind and the celestial mind, which, in respedl to degrees, are above it. It is now to be shown that the natural mind reacts against the higher or interior minds. It reacts because it covers, includes, and contains them, and this cannot be done without reaction; for unless it reacted, the interior or enclosed parts would become loosened and escape and fall apart, just as the viscera, which are the interiors of the body, would push forth and fall asunder if the coverings which are about the body did not react against them; so, too, unless the mem- brane investing the motor fibres of a muscle reached against the forces of these fibres in their activities, not only would action cease, but all the inner tissues would be scattered. It is the same with every outmost degree of the degrees of height; consequently with the natural mind as compared with higher degrees; for, as was said above, there are three degrees of the human mind, the natural, the spiritual, and the celestial, and the natural mind is in the outmost degree. Another reason why the natural mind reacts against the spiritual mind is, that the natural mind consists not only of substances of the spiritual world but also of substances of the natural world (as was said above, n. /257), and substances of the natural world from their very nature react against the substances of the spiritual world; for substances of the natural world are in themselves dead, and are acted upon from without by substances of the spiritual world; and substances which are dead, and which are acted upon from without, from their nature resist, and thus from their nature react. From all this it can be seen that the natural man reacts against the spirit- ual man, and that there is combat. It is the same thing whether the terms "natural and spiritual man" or "natural and spiritual mind" are used. DE DIVINO AMORE, PARS II1.-N. 262. 109 et quod pugna sit. Idem est, si dicatur homo naturalis et spiritualis, sive dicatur mens naturalis et spiritualis. 261. Ex his constare potest, quod si mens spiritualis occlusa sit, mens naturalis continue agat contra illa quae mentis spiritualis sunt, ac timeat quod aliquid inde influat, quod suos status perturbet. Omne id quod per mentem spiritualem influit, est e caelo, nam mens spiritualis est in forma caelum; et omne quod in mentem naturalem influit, est e mundo, nam mens naturalis est in forma mundus ; ex quo sequitur, quod mens naturalis, quando mens spiri- tualis occlusa est, reagat contra omnia caeli, nec in se admittat illa, nisi quantum ei [inserviunt] pro mediis ad sibi comparandum et ad possidendum illa quae mundi sunt; et quando illa quae caeli sunt, et inserviunt pro mediis naturali menti ad suos fines, tunc media illa, tam- etsi apparent caelestia, usque fiunt naturalia; finis enim qualificat illa, fiunt enim sicut scientifica naturalis hominis, in quibus intus nihil vitae est. Sed quia caelestia non ita possunt conjungi naturalibus, ut unum agant, ideo separant se, ac caelestia apud mere naturales homines se reponunt · ab extra in circuitu circum naturalia quae intra sunt. Inde est, quod homo mere naturalis possit loqui et praedicare . caelestia, et quoque per actus simulare illa, tametsi intus cogitat contra illa ; hoc facit cum solus est, illud autem cum in coetu est. Sed de his plura in sequentibus. 262. Mens seu homo naturalis ex reactione sibi con- nata agit contra illa quae mentis seu hominis spiritualis sunt, cum se et mundum super omnia amat; tunc etiam jucundum sentit in malis omnis generis, ut in adulteriis, in defraudationibus, in vindictis, inque blasphemationibus, et in similibus aliis ; et quoque tunc naturam ut creatricem universi agnoscit; et omnia per rationale suum confirmat ; et post confirmationes bona et vera caeli et ecclesiae vel pervertit, vel suffocat, vel reflectit, et tandem illa vel fu- git, vel aversatur, vel odio habet. Hoc in spiritu suo, et tantum in corpore, quantum ex spiritu suo cum aliis abs- que timore jacturae famae propter honorem et lucrum, audet loqui. Quando homo talis est, tunc mentem spiri- tualem successive arctius et arctius occludit; confirmatio- nes mali per falsa imprimis occludunt. Inde est quod malum et falsum confirmatum post mortem non exstirpari possit; exstirpatur modo in mundo per paenitentiam. CONCERNING DIVINE LOVE.—N. 260-263. IO9 261. From this it is obvious that when the spiritual mind is closed the natural mind continually acts against the things of the spiritual mind, fearing lest anything should flow in there- from to disturb its own states. Everything that flows in through the spiritual mind is from heaven, for the spiritual mind in its form is a heaven; while everything which flows into the natural mind is from the world, for the natural mind in its form is a world. From which it follows that when the spiritual mind is closed, the natural mind reacts against all things of heaven, giving them no admission except so far as they are serviceable to it as means for acquiring and possessing the things of the world. And when the things of heaven are made to serve the natural mind as means to its own ends, then those means, though they appear heavenly, become natural; for the end qualifies them, and they become like the knowledges of the natural man, in which interiorly there is nothing of life. But as things heavenly cannot be so joined to things natural that the two act as one, they are separated, and in men merely natural, things heavenly arrange themselves from without,, encompassing the natural things which are within. From this it is that a merely natural man can speak and preach about heavenly things, and even simulate them in his actions, though inwardly he thinks against them; the latter he does when alone, the former when in company. But of these things more in what follows. 262. By virtue of the reaction which is in him from birth, the natural mind, or man, when he loves himself and the world above all things, acts against the things which are of the spirit- ual mind or man. Then also he has a sense of enjoyment in evils of every kind, as adultery, fraud, revenge, blasphemy, and other like things; he then also accepts nature as the creator of the universe; and all these things he confirms by means of his rational faculty; and after confirmation he either perverts or suffocates or repels the goods and truths of heaven and the Church, and at length either shuns them or turns his back upon them or hates them. This he does in his spirit, and in the body just so far as he dares to speak with others from his spirit with- out fearing the loss of reputation as a means to honor and gain. When man is such, he gradually shuts up the spiritual mind closer and closer. Confirmations of evil by means of falsities especially close it up; therefore evil and falsity when confirmed cannot be uprooted after death; they are uprooted in the world only by means of repentance. 263* But when the spiritual mind is open the state of the 110 SAPIENTIA ANGELICA · 263. At prorsus alius status est mentis naturalis, cum mens spiritualis aperta est : disponitur tunc mens natura- lis ad obsequium mentis spiritualis, et subordinatur; agit enim mens spiritualis a superiori seu ab interiori in men- tem naturalem, ac removet illa quae ibi reagunt; et adap- tat sibi illa, quae secum similiter agunt; inde successive tollitur reactio superans. Sciendum est, quod in maximis et minimis universi, tam vivis quam mortuis, sit actio et reactio; inde est omnium aequilibrium : hoc tollitur cum actio superat reactionem, et vicissim. Simile est cum mente naturali et cum mente spirituali. Quando mens naturalis ex sui amoris jucundis, et ex suae cogitationis amoenis, quae in se sunt mala et falsa, agit, tunc reactio mentis naturalis removet illa quae mentis spiritualis sunt, ac obstipat fores ne intrent, et facit ut actio fiat ex talibus quae cum reactione ejus concordant. Ita fit actio et re- actio mentis naturalis, quae opposita est actioni et reacti- oni mentis spiritualis. Inde fit occlusio mentis spiritualis sicut retorsio spirae. At si aperitur mens spiritualis, tunc invertitur actio et reactio mentis naturalis : agit enim mens spiritualis a superiori aut interiori, et simul per illa quae ad obsequium ejus disposita sunt in mente naturali ab in- teriori aut exteriori, et retorquet spiram, in qua est actio et reactio mentis naturalis; est enim haec mens ex nati- vitate in opposito contra illa quae mentis spiritualis sunt; hoc trahit per hereditatem a parentibus, ut notum est. Talis est mutatio status, quae vocatur reformatio et re- generatio. Status mentis naturalis ante reformationem comparari potest spirae torquenti seu circumflectenti se deorsum ; at post reformationem comparari potest spirae torquenti seu circumflectenti se sursum ; quare homo ante reformationem spectat deorsum ad infernum, at post re- formationem spectat sursum ad caelum. QUOD ORIGO MALI SIT EX ABUSU FACULTATUM, QUAE HOMINIS PROPRIAE SUNT, ET VOCANTUR RATIO- NALITAS ET LIBERTAS. 264. Per rationalitatem intelligitur facultas intelli- gendi vera et inde falsa, ac bona et inde mala ; et per IIO ANGELIC WISDOM natural mind is wholly different. Then the natural mind is placed at the service of the spiritual mind, and is held sub- ordinate. For the spiritual mind acts upon the natural mind from above or within, and removes the things therein which react, and adapts to itself those which aft in harmony with itself, whereby the excessive reaction is gradually taken away. It is to be noted, that in things greatest and least of the universe, both living and dead, there is action and reaction, from which comes an equilibrium of all things; this is destroyed when action over- comes reaction, or the reverse. It is the same with the natural and with the spiritual mind. When the natural mind acts from the enjoyments of its love and the pleasures of its thought, which are in themselves evils and falsities, the reaction of the natural mind removes those things which are of the spiritual mind and blocks the doors lest they enter, and it makes action to come from such things as agree with its reaction. The result is an ac- tion and reaction of the natural mind opposite to the action and reaction of the spiritual mind, whereby there is a closing of the spiritual mind like the twisting back of a spiral. But if the spiritual mind becomes opened, the action and reaction of the natural mind are reversed; for the spiritual mind acts from above or within, at the same time it acts from below or from without, through those things in the natural mind which are so disposed as to submit to it, and it twists back the spiral in which the action and reaction of the natural mind lie. For the natural mind is by birth in opposition to the things belonging to the spiritual mind; an opposition derived, as is well known, from parents by heredity. Such is the change of state which is called reformation and regeneration. The state of the natural mind before reformation may be compared to a spiral twisting or bend- ing itself downward; but after reformation it may be compared to a spiral twisting or bending itself upwards; therefore man before reformation looks downwards to hell, but after reforma- tion looks upwards to heaven. The origin of evil is from the abuse of the capacities proper to man, that are called rationality and FREEDOM. 264* By rationality is meant the capacity to understand what is true and thereby what is false, also to understand what is good and thereby what is evil; and by freedom is meant DE DIVINO AMORE, PARS III.-N. 266. III libertatem intelligitur facultas illa libere cogitandi, vo- lendi et faciendi. Ex praecedentibus constare potest, et ex sequentibus ulterius constabit, quod hae duae facultates cuivis homini a creatione et inde a nativitate sint, et quod sint a Domino ; et quod non auferantur; et quod ex illis sit apparentia quod homo cogitet, loquatur, velit et faciat sicut ex se; et quod Dominus in illis facultatibus habitet apud unumquemvis hominem; et quod homo ex conjunc- tione illa vivat in aeternum ; et quod homo per illas, et non absque illis, reformari et regenerari possit; tum quod homo per illas distinguatur a bestiis. 265. Quod origo mali sit ex abusu illarum facultatum, dicetur in hoc ordine:- (i.) Quod malus homo aeque ac bonus duabus illis faculta- tibus gaudeat. (ii.) Quod malus homo abutatur illis ad confirmandum mala et falsa, ac quod bonus homo utatur illis ad con- firmandum bona et vera. (iii.) Quod mala et falsa confirmata apud hominem per- maneant, ac fiant amoris et inde vitae ejus. (iv.) Quod illa quae facta sunt amoris et vitae, ingenerentur proli. (v.) Quod omnia mala tam ingenerata quam superinducta in mente naturali resideant. edente articuis ita potest e. quae vocat 266. (i.) Quod malus homo aeque ac bonus duabus illis facultatibus gaudeat.—Quod mens naturalis possit quoad intellectum elevari usque ad lucem in qua sunt angeli tertii caeli, ac videre vera, agnoscere illa, et dein loqui illa, in praecedente articulo ostensum est. Ex quo patet, quod quia mens naturalis ita potest elevari, aeque malus homo quam bonus homo facultate illa, quae vocatur rationalitas, gaudeat: et quia mens naturalis potest in tantum elevari, sequitur, quod etiam possit cogitare et loqui illa. Quod autem possit velle et facere illa, tametsi non vult et facit, hoc testatur ratio et experientia. Ratio : Quis non potest velle et facere quae cogitat ? Sed quod non velit et faciat, sit quod non amet illa velle et facere. Quod possit velle et facere est libertas, quae cuivis homini a Domino est; sed quod non velit et faciat bonum, cum potest, est ex amore mali, qui repugnat; cui tamen potest resistere, et quoque plures resistunt. Hoc ab experientia in mundo spirituali ali- quoties confirmatum est. Audivi spiritus malos, qui intus diaboli erant, et qui vera caeli et ecclesiae in mundo reje- CONCERNING DIVINE LOVE.—N. 264-266. Ill the capacity to think, will, and do these things freely. From what precedes it is evident, and it will become more evident from what follows, that every man from creation, consequently from birth, has these two capacities, and that they are from the Lord; that they are not taken away from man; that from them is the appearence that man thinks, speaks, wills, and acts as from himself; that the Lord dwells in these capacities in every man; that man by virtue of that conjunction lives to eternity; that man by means of these capacities can be reformed and regenerated, but not without them; finally, that by them man is distinguished from beasts. 265* That the origin of evil is from the abuse of these capacities will be explained in the following order :— (i.) A bad man equally with a good man enjoys these two capacities. (ii.) A bad man misuses these capacities to confirm evils and falsities, but a good man uses them to con- firm goods and truths. (iii.) Evils and falsities confirmed in man are permanent, and come to be of his love, consequently of his life. (iv.) Such things as have come to be of the love and life are engendered in offspring. (v.) All evils, both engendered and acquired, have their seat in the natural mind. 266* (i.) A bad man equally with a good man enjoys these two capacities.—It was shown in the preceding chapter that the natural mind, as regards the understanding, can be elevated even to the light in which angels of the third heaven are, and see truths, acknowledge them, and then give expression to them. From this it is plain that since the natural mind can be thus elevated, a bad man equally with a good man enjoys the capacity called rationality; and because the natural mind can be elevated to such an extent, it follows that a bad man can also think and speak about heavenly truths. Moreover, that he is able to will and do them, even though he does not, both reason and experi- ence affirm. Reason affirms it: for who cannot will and do what he thinks? His not willing and doing it is because he does not love to will and do it. This ability to will and do is the freedom which every man has from the Lord; but his not willing and doing good when he can, is from a love of evil, which opposes; but this love he is able to resist, and many do resist. Experi- ence in the spiritual world has often corroborated this. I have listened to evil spirits who inwardly were devils, and who in the 112 SAPIENTIA ANGELICA cerunt: illi, dum affectio sciendi, in qua est omnis homo a pueritia, per gloriam, quae quemvis amorem sicut splendor ignis ambit, excitata fuit, tunc illi perceperunt arcana sapientiae angelicae, aeque bene ac perceperunt illa spiri- tus boni qui intus angeli erant. Immo spiritus illi diabo- lici dixerunt, quod quidem possint velle et facere secundum illa, sed quod non velint. Cum dictum est illis, quod ve- lint illa, modo fugiant mala ut peccata, dixerunt quod etiam id possint, sed quod non velint. Ex quo patuit, quod malis aeque ac bonis sit facultas quae vocatur liber- tas: consulat quisque se, et animadvertet quod ita sit. Quod homo possit velle, est quia Dominus, a quo est fa- cultas illa, continue dat ut possit ; nam supra dictum est, Dominus in binis illis facultatibus apud unumquemvis homi- nem habitat, ita in facultate seu in potentia quod possit velle. Quod facultatem intelligendi, quae vocatur rationa- litas, concernit, illa non datur apud hominem, priusquam mens ejus naturalis venit ad suam aetatem ; interea est sicut semen in fructu immaturo, quod non potest in terra aperiri, et in virgultum excrescere. Facultas illa nec da- tur apud illos de quibus supra (n. 259). 267. (ii.) Quod malus homo abutatur illis facultatibus ad confirmandum mala et falsa, et bonus homo utatur illis ad confirmandum bona et vera.-Ex facultate intellectuali quae vocatur rationalitas, et ex facultate voluntaria quae vocatur libertas, trahit homo quod confirmare possit quic- quid vult; naturalis enim homo potest elevare intellectum suum ad superiorem lucem quousque desiderat; sed qui in malis et inde falsis est, non elevat illum altius quam in superiorem regionem naturalis suae mentis, et raro ad regionem mentis spiritualis. Causa est, quia in jucundis amoris naturalis suae mentis est ; et si supra illam elevat, perit jucundum amoris ejus : si altius elevatur, et videt vera opposita jucundis vitae suae, aut principiis propriae intelligentiae suae, tunc vel falsificat illa, vel praeterit, et ex contemptu relinquit illa, vel retinet in memoria, ut inserviant amori vitae suae, aut fastui propriae intelli- gentiae suae, pro mediis. Quod naturalis homo possit confirmare quicquid vult, patet manifeste ex tot haeresi- bus in Christiano orbe, quarum quaelibet confirmatur a suis. Quod mala et falsa omnis generis possint confirmari, quis non novit? Confirmari potest, et quoque a malis apud 112 ANGELIC WISDOM world had rejected the truths of heaven and the Church. When the affection for knowing, in which every man is from childhood, was excited in them by the glory that, like the brightness of fire, surrounds each love, they perceived the arcana of angelic wisdom just as clearly as good spirits who inwardly were angels. Those diabolical spirits even declared that they were able to will and act according to those arcana, but did not wish to. When told that they might will them, if only they would shun evils as sins, they said that they could even do that, but did not wish to. From this it was evident that the wicked equally with the good have the capacity called freedom. Let any one look within himself, and he will observe that it is so. Man has the power to will, because the Lord, from whom that capacity comes, continually gives the power; for, as was said above, the Lord dwells in every man in both of these capacities, thus in the capacity, that is, in the power, of being able to will. As to the capacity to understand, called rationality, this man does not have until his natural mind matures; until then it is like seed in unripe fruit, which has no power to be opened in the soil and grow up. Neither does this capacity exist in those mentioned above (n. 259). 267. (ii.) A bad man misuses these capacities to confirm evils and falsities, but a good man uses them to confirm goods and truths.—From the intellectual capacity called rationality, and from the voluntary capacity called freedom, man derives the ability to confirm whatever he wishes; for the natural man is able to raise his understanding into higher light to any extent he desires; but one who is in evils and their falsities raises it no higher than into the upper region of his natural mind, and rarely as far as the border of the spiritual mind; for the reason that he is in the delights of the love of his natural mind, and when he rises above that mind, the delight of his love perishes. If his understanding is raised higher, and sees truths which are opposed to the delights of his life or to the principles of his self-intelligence, he either falsifies those truths or passes them by and contemptuously leaves them behind, or retains them in the memory as means to serve his life's love, or the pride of his self-intelligence. That the natural man is able to confirm what- ever he wishes is evident from the multitude of false doctrines in the Christian world, each of which is confirmed by its ad- herents. Who does not know that evils and falsities of every kind can be confirmed? It is possible to confirm, and by the wicked it is confirmed within themselves, that there is no God, DE DIVINO AMORE, PARS III.-N. 268. 113 se confirmatur, quod Deus non sit, et quod natura sit omne, et quod se ipsam creaverit ; quod religio sit modo medium, quo animi simplices teneantur in vinculis ; quod prudentia humana faciat omnia, et quod Divina providen- tia nihil praeter quod universum in ordine, in quo creatum est, sustineat; tum quod neces, adulteria, furta, fraudes, ac vindictae sint licita, secundum Macchiavellum et ejus asseclas. Haec et similia plura naturalis homo confir- mare, immo libros confirmationibus implere potest; et cum confirmata sunt, tunc falsa illa apparent in luce sua fatua, et vera in tali umbra, ut non possint videri, nisi sicut larvae tempore noctis. Verbo, sume falsissimum, et da illud in propositionem, et dic ingenioso, “Confirma," et confirmabit usque ad plenam exstinctionem lucis veri; sed sepone confirmationes, redi, et specta ipsam propositionem ex rationalitate tua, et videbis falsum ejus in sua deformi- tate. Ex his constare potest, quod homo possit abuti dua- bus illis facultatibus, quae a Domino apud illum sunt, ad confirmandum mala et falsa omnis generis. Hoc non pot- est aliqua bestia, quia non facultatibus illis gaudet; quare bestia in omnem ordinem suae vitae, et in omnem scien- tiam amoris sui naturalis, nascitur, secus ac homo. 268. (iii.) Quod mala et falsa confirmata apud homi- nem permaneant, ac fiant amoris et vitae ejus.-Confirma- tiones mali et falsi non sunt aliud quam remotiones boni et veri, et si increscunt sunt rejectiones, nam malum re- movet et rejicit bonum, ac falsum verum: inde etiam confirmationes mali et falsi sunt occlusiones caeli, nam omne bonum et verum a Domino per caelum infiuit; et cum caelum clausum est, tunc homo in inferno est, et ibi in societate ubi simile malum et falsum regnat, a quo dein eximi nequit. Datum est loqui cum aliquibus, qui ante saecula apud se confirmaverunt falsa religionis suae, et vidi quod in iisdem, similiter ut in illis fuerunt in mundo, permaneant: causa est, quia omnia, quae homo apud se confirmat, fiunt amoris et vitae ejus ; fiunt amoris, quia fiunt voluntatis et intellectus, ac voluntas et intellectus faciunt vitam cujusvis ; et cum fiunt vitae hominis, fiunt non solum totius mentis ejus sed etiam totius corporis ejus. Inde patet, quod homo, qui se confirmaverat in malis et falsis, a capite ad calcem sit talis ; et cum totus talis est, non potest per aliquam inversionem aut retor- CONCERNING DIVINE LOVE.—N. 267, 268. 113 and that nature is everything and created herself; that religion is only a means for keeping simple minds in bondage; that hu- man prudence does everything, and Divine providence nothing except sustaining the universe in the order in which it was cre- ated; also that murders, adulteries, thefts, frauds, and revenge are allowable, as held by Machiavelli and his followers. These and many Hke things the natural man is able to confirm, and to fill volumes with the confirmations; and when such falsities are confirmed they appear in their delusive light, but truths in such obscurity as to be seen only as phantoms of the night. In a word, take what is most false and present it as a proposition, and ask an ingenious person to prove it, and he will do so to the complete extinction of the light of truth; but set aside his confirmations, return and view the proposition itself from your own rationality, and you will see its falsity in all its deformity. From all this it can be seen that man is able to misuse these two capacities, which he has from the Lord, to confirm evils and falsities of every kind. This no beast can do, because no beast enjoys those capacities. Consequently, a beast is born into all the order of its life, and into all the knowledge of its natural love, but man is not. 268* (iii.) Evils and falsities confirmed in man are perma- nent, and come to be of his love and life.—Confirming evil and falsity is equivalent to putting away good and truth, and if persisted in, to their rejection; for evil removes and rejects good, and falsity truth. For this reason confirming evil and falsity is a closing up of heaven,—for every good and truth flows in from the Lord through heaven,—and when heaven is closed, man is in hell, and in a society there in which a like evil pre- vails and a like falsity; from which hell he cannot afterwards be delivered. It has been granted me to speak with some who ages ago confirmed themselves in the falsities of their religion, and I saw that they remained in the same falsities, in the same way as they were in them in the world. The reason is, that all things in which a man confirms himself come to be of his love and life. They come to be of his love because they come to be of his will and understanding; and the will and understanding constitute the life of every one; and when they come to be of man's life, they come to be not only of his whole mind but also of his whole body. From this it is evident that a man who has confirmed himself in evils and falsities is such from head to foot, and when he is wholly such, by no turning or twisting back can he be reduced to an opposite state, and thus with- 114 SAPIENTIA ANGELICA sionem redigi in statum ei oppositum, et sic ab inferno extrahi. Ex his et ex praecedentibus in hoc articulo videri potest, unde origo mali est. 269. (iv.) Quod illa, quae facta sunt amoris et inde vitae, ingenerentur proli.--Notum est, quod homo nasca- tur in malum, et quod id trahat ut hereditarium a paren- tibus: et a quibusdam creditur, quod non a parentibus, sed per parentes ex Adamo; sed hoc est error. Trahit id a patre, a quo est ei anima, ac induitur corpore apud matrem ; semen enim, quod est ex patre, est primum re- ceptaculum vitae, sed tale receptaculum quale fuit apud patrem, est enim in forma amoris ejus, et amor cujusvis in maximis et minimis sibi similis est, et est in illo cona- tus in formam humanam, in quam etiam abit successive; inde sequitur, quod mala, quae vocantur hereditaria, sint a patribus, ita ab avis et atavis successive derivata in progenies. Hoc etiam experientia docet, est enim quoad affectiones similitudo gentium cum primo genitore suo, et magis similitudo familiarum, et adhuc magis similitudo domuum; immo talis similitudo, ut internoscantur genera- tiones non modo ab animis, sed etiam a faciebus. Sed de ingeneratione amoris mali a parentibus in proles, in sequentibus, ubi de correspondentia mentis, seu voluntatis et intellectus, cum corpore et ejus membris et organis, plura dicentur. Hic solum haec pauca allata sunt, ut sciatur, quod mala a parentibus successive deriventur, et quod per accumulationes unius post alterum increscant, usque ut homo ex nativitate non sit nisi quam malum : et quod malignitas mali crescat secundum gradum occlu- sionis mentis spiritualis, sic enim mens naturalis etiam superius clauditur; et quod hoc in posteris non restitua- tur, nisi per fugere mala ut peccata ex Domino; sic non aliter aperitur mens spiritualis, et per illud mens naturalis in formam correspondentem reducitur. 270. (v.) Quod omnia mala et inde falsa, tam ingene- rata quam superintenducta, in mente naturali resideant.- Quod mala et inde falsa in mente naturali resideant, est quia illa mens est in forma seu in imagine mundus ; mens autem spiritualis est in forma seu in imagine caelum, et in caelo non potest hospitari malum : quare haec mens a nativitate non est aperta, sed modo in potentia ut ape- riri possit. Mens naturalis ducit suam formam etiam quia illa mitualis est in forma malum: quare ha 114 ANGELIC WISDOM drawn from hell. From all this, and from what precedes in this chapter, it can be seen what the origin of evil is. 269. (iv.) Such things as have come to be of the love, and consequently of the life, are engendered in offspring.—It is known that man is born into evil, and that he derives it by inheritance from parents; though by some it is believed that he inherits it not from parents, but through parents from Adam; this, however, is an error. He derives it from the father, from whom he has a soul that is clothed with a body in the mother. For the seed, which is from the father, is the first receptacle of life, but such a receptacle as it was with the father; for the seed is in the form of his love, and each one's love is, in things great- est and least, similar to itself; and there is in the seed a cona- tus to the human form, and by successive steps it goes forth into that form. From this it follows that evils called hereditary are from the father, thus from grandfathers and great-grand- fathers, successively transmitted to offspring. This may be learned also from observation, for as regards the affections, there is a resemblance of races to their first progenitors, and a stronger resemblance in families, and a still stronger resemblance in house- holds; and this resemblance is such that generations are distin- guishable not only from the disposition, but even from the face. But of this ingeneration of the love of evil by parents in off- spring more will be said in what follows, where the correspond- ence of the mind, that is, of the will and understanding, with the body and its members and organs is treated of. Here these few things only are brought forward, that it may be known that evils are derived from parents successively, and that they increase through the accumulations of one parent after another, until man by birth is nothing but evil; also, that the malignity of the evil increases according to the degree in which the spiritual mind is closed up, for in this manner the natural mind also is closed above; finally, that there is no recovery from this in posterity except through their shunning evils as sins by the help of the Lord. In this and in no other way is the spiritual mind opened, and by means of such opening the natural mind is brought back into correspondent form. 270. (v.) All evils and their falsities, both engendered and acquired, have their seat in the natural mind.—Evils and their falsities reside in the natural mind, because that mind is, in form or image, a world; while the spiritual mind in its form or image is a heaven, and in heaven evil cannot be entertained. The spiritual mind, therefore, is not opened from birth, but is only DE DIVINO AMORE, PARS III.-N. 271. 115 quoad partem a substantiis mundi naturalis, sed mens spiritualis solum á substantiis mundi spiritualis; quae in sua integritate a Domino conservatur, ut homo possit fieri homo; nascitur enim animal, sed fit homo. Mens naturalis cum omnibus ejus circumflexa est in gyros a dextro ad sinistrum, mens autem spiritualis in gyros a sinistro ad dextrum: ita mentes illae sunt in contrario versu ad se invicem; indicium, quod malum in mente naturali resideat, et quod ex se agat contra mentem spi- ritualem: ac circumgyratio a dextro ad sinistrum est versa deorsum, ita versus infernum, at circumgyratio a sinistro ad dextrum vadit sursum, ita versus caelum. Quod ita sit, patuit mihi ab hac experientia, quod malus spiritus corpus suum non circumgyrare possit a sinistro ad dextrum, sed a dextro ad sinistrum; spiritus autem bonus aegre potest circumgyrare corpus a dextro ad sinistrum, sed facile a sinistro ad dextrum. Circumgyratio sequitur fluxum interiorum quae mentis sunt. QUOD MALA ET FALSA IN OMNI OPPOSITO SINT CONTRA BONA ET VERA, QUIA MALA ET FALSA SUNT DIA- BOLICA ET INFERNALIA, AC BONA ET VERA SUNT DIVINA ET CAELESTIA. 271. Quod malum et bonum sint opposita, tum falsum mali et verum boni, quisque dum audit id, agnoscit; sed quia illi qui in malo sunt, non sentiunt et inde non per- cipiunt aliter, quam quod malum sit bonum,-malum enim jucundat illorum sensus, imprimis visum et auditum, et inde etiam jucundat cogitationes et sic perceptiones,- ideo agnoscunt quidem quod malum et bonum sint oppo- sita, sed cum in malo sunt, ex jucundo ejus dicunt malum esse bonum, et vicissim. Sit pro exemplo: qui libertate sua ad cogitandum et ad faciendum malum abutitur, ille vocat id libertatem, ac oppositum ejus, quod est cogitare bonum quod in se bonum est, servitutem ; cum tamen hoc vere liberum est, illud autem servum. Qui adulteria amat, vocat adulterari liberum, ac non licere adulterari vocat servum; sentit enim in lascivia jucundum, et in castitate injucundum. Qui in amore dominandi ex amore sui est, is in amore illo sentit jucundum vitae excedens jucunda CONCERNING DIVINE LOVE.—N. 269-271. 115 in the capability of being opened. Moreover, the natural mind derives its form in part from substances of the natural world; but the spiritual mind from substances of the spiritual world only; and this mind is preserved in its integrity by the Lord, in order that man may be capable of becoming a man; for man is born an animal, but he becomes a man. The natural mind, with all its belongings, is coiled into gyres from right to left, but the spiritual mind into gyres from left to right; the two thus curving in directions contrary to each other—a proof that evil resides in the natural mind, and that of itself it acts against the spiritual mind. Moreover, the gyration from right to left is turned downward, thus towards hell, but the gyration from left to right tends upward, thus towards heaven. This was made evident to me by the fact that an evil spirit can gyrate his body only from right to left, not from left to right; while a good spirit can gyrate his body from right to left only with difficulty, but with ease from left to right. Gyration follows the flow of the interiors, which belong to the mind. Evils and falsities are in every respect opposed to goods and truths, because evils and falsities are diabolical and infernal, while goods and truths are divine and heavenly. 271. That evil and good are opposites, also the falsity of evil and the truth of good, every one acknowledges when he hears it. Still those who are in evil do not feel, and therefore do not perceive, otherwise than that evil is good; for evil gives enjoyment to their senses, especially sight and hearing, and from that gives enjoyment also to their thoughts, and thus their per- ceptions. While, therefore, the evil acknowledge that evil and good are opposites, still, when they are in evil, they declare from their enjoyment of it that evil is good, and good evil. For example :—One who abuses his freedom to think and to do what is evil calls that freedom, while its opposite, namely, to think the good which in itself is good, he calls bondage; when, in fact, the latter is to be truly free, and the former to be in bondage. He who loves adulteries calls it freedom to commit adultery, but not to be allowed to commit adultery he calls bondage; for in lasciviousness he has a sense of enjoyment, but of the contrary in chastity. He who is in the love of ruling from love of self feels in that love a delight of life surpassing Il6 ANGELIC WISDOM other delights of every kind; consequently, everything belong- ing to that love he calls good, and everything contrary to it he declares to be evil; when yet the reverse is true. It is the same with every other evil. While every one, therefore, acknowledges that evil and good are opposites, those who are in evil cherish a reverse conception of such opposition, and only those who are in good have a right conception of it. No one so long as he is in evil can see good, but he who is in good can see evil. Evil is below as in a cave, good is above as on a mountain. 272. Now as few know what the nature of evil is, and that it is entirely opposite to good, and as this knowledge is im- portant, the matter shall be considered in the following order :— (i.) The natural mind that is in evils and their falsi- ties is a form and image of hell. (ii.) The natural mind that is a form and image of hell descends through three degrees. (iii.) The three degrees of the natural mind that is a form and image of hell, arc opposite to the three degrees of the spiritual mind that is a form and image of heaven. (iv.) The natural mind that is a hell is in every respetl opposed to the spiritual mind that is a heaven. , 273* (i.) The natural mind thai is in evils and their falsi- ties is a form and image of hell.—The nature of the natural mind in man in its substantial form, that is, its nature in its own form woven out of the substances of both worlds, in the brains where that mind resides in its, first principles, cannot here be described. The universal idea of that form will be given in what follows, where the correspondence of the mind and body is to l?e treated of. Here somewhat only shall be said of its form as regards the states and their changes, whereby perceptions, thoughts, intentions, volitions, and their belongings are manifested; for, as regards these states and changes, the natural mind which is in evUs and their falsities is a form and image of hell. Such a form supposes a substantial form as a subject; for without a substantial form as a subject, changes of state are impossible, just as sight is impossible without an eye, or hearing without an ear. In regard, then, to the form or image wherein the natural mind images hell, that form or image is such, that the reigning love with its lusts, which is the universal state of that mind, is like what the devil is in hell; and the thoughts of the false arising out ofthat reigning love are, as it were, the devil's crew. By '' the devil '' and by "his crew '' nothing else is meant r DE DIVINO AMORE, PARS III.-N. 274. 117 lis etiam res est; nam in inferno est amor dominandi ex amore sui, amor regnans; hic ibi vocatur Diabolus, ac affectiones falsi cum cogitationibus ex illo amore oriundae vocantur ejus turba: simile est in unaquavis societate in- ferni, cum differentiis, quales sunt differentiae specificae unius generis. In simili forma est quoque mens naturalis quae in malis et inde falsis est; quare etiam homo natu- ralis qui talis est, post mortem in societatem inferni sibi similem venit, et tunc in omnibus et in singulis unum cum illa agit; venit enim in suam formam ; hoc est in suae mentis status. Est quoque alius amor, qui vocatur Sata- nas, subordinatus priori amori qui vocatur Diabolus; ille est amor possidendi bona aliorum quacunque arte mala; malitiae ingeniosae et astutiae sunt ejus turba. Qui in hoc inferno sunt, illi in genere vocantur satanae, et qui in priori, illi in genere vocantur diaboli; et qui non clandes- tine ibi agunt, non renuunt suum nomen; inde est, quod inferna in composito appellentur Diabolus et Satanas, Quod duo inferna secundum duos illos amores in genere distincta sint, est quia omnes caeli in duo regna, caeleste et spirituale, secundum duos amores distincti sunt; ac infernum diabolicum ex opposito correspondet regno cae. lesti, ac infernum satanicum ex opposito correspondet regno spirituali. Quod caeli in duo regna, caeleste et spirituale, distincti sint, videatur in opere De Caelo et In- ferno (n. (120-28). Quod mens naturalis quae talis est, sit in forma infernum, est quia omnis forma spiritualis in maxi- mis et minimis est sibi similis; inde est, quod unusquisque angelus sit caelum in minore forma, ut quoque in opere De Caelo et Inferno (n. 51-58), ostensum est ; ex hoc etiam sequitur, quod unusquisque homo seu spiritus, qui est diabolus vel satanas, sit infernum in minore forma. 274. (ii.) Quod mens naturalis, quae est forma seu imago inferni, descendat per tres gradus.—Quod in omnium maximis et minimis sint duplicis generis gradus, qui vo- cantur altitudinis et latitudinis, videatur supra (n. 222-229); ita quoque mens naturalis in suis maximis et minimis : hic intelliguntur gradus altitudinis. Mens naturalis ex binis suis facultatibus, quae vocantur rationalitas et libertas, in eo statu est, ut possit per tres gradus ascendere, et per tres gradus descendere ; ascendit ex bonis et veris, et descendit ex malis et falsis; et dum ascendit, clauduntur gradus inferiores qui tendunt ad infernum, ac dum de- 'í:: CONCERNING DIVINE LOVE.—N. 272-274. 117 in the Word. The case is similar, also, for in hell there is a love of ruling from the love of self, a reigning love, called there the "devil;" and the affections of the false, with the thoughts arising out of that love, are called "his crew." It is the same in every society of hell, with differences resembling the differences of species in a genus. And the natural mind that is in evils and their falsities is in a similar form; consequently, a natural man who is of this character comes, after death, into a society of hell similar to himself, and then, in each and every particular, he acb in unison with it; for he thus enters into his own form, that is, into the states of his own mind. There is also another love, called "satan," subordinate to the love that is called the devil; it is the love of possessing the goods of others by every evil device. Cunning villanies and subtleties are its crew. Those who are in this hell are generically called satans; those in the former, devils: and such of them as a&. openly there do not disown their name. From this it is that the hells, as a whole, are called the Devil and Satan. The two hells are ge- nerically divided in accordance with these two loves, because all the heavens are divided into two kingdoms, the celestial and the spiritual, in accordance with two loves; and the devil-hell corresponds, by opposites, to the celestial kingdom, and the satan-hell corresponds, by opposites, to the spiritual kingdom. That the heavens are divided into two kingdoms, the celestial and the spiritual, may be seen in the work on Heaven and Hell (n. 20-28). The reason why a natural mind of such a character is in form a hell, is that every spiritual form is like itself both in what is greatest and in what is least; therefore every angel is, in lesser form, a heaven, as is also shown in the work on Heaven and Hell (n. 51-58); from which it follows that every man or spirit who is a devil or a satan is, in lesser form, a helL 274. (ii.) The natural mind that is a form or image 0/ hell descends through three degrees.—It may be seen above (n. 222-229) that both in the greatest and in the least of all things there are degrees of two kinds, namely, degrees of height and degrees of breadth. This is also true of the natural mind in its greatest and its least parts. Degrees of height are what are now referred to. The natural mind, by its two capacities called rationality and freedom, is in such a state as to be capable of ascending through three degrees, or of descending through three degrees; it ascends by goods and truths, and descends by evils and falsities; when it ascends, the lower degrees which tend to 118 SAPIENTIA ANGELICA scendit, clauduntur gradus superiores qui tendunt ad cae- lum. Causa est, quia in reactione sunt. Tres illi gradus superiores et inferiores non aperti sunt nec clausi in ho- mine recens nato; est enim tunc in ignorantia boni et veri, ac mali et falsi; sed sicut in illa se mittit, ita gradus aperiuntur et clauduntur vel ab una parte vel ab altera. Cum aperiuntur versus infernum, tunc supremum seu in- timum locum sortitur amor regnans qui est voluntatis ; alterum seu medium locum sortitur cogitatio falsi, quae intellectus est ex illo amore ; ac infimum locum sortitur conclusum amoris per cogitationem, seu voluntatis per in- tellectum. Est etiam simile hic sicut est cum gradibus altitudinis, de quibus prius, quod in ordine sint sicut finis, causa, et effectus, aut sicut finis primus, medius et ultimus. Descensus horum graduum est versus corpus; inde illi in descensu crassescunt, et fiunt materiales et corporei. Si vera ex Verbo in secundo gradu ad formandum illum ad- sciscuntur, tunc illa vera ex primo gradu, qui est amor mali, falsificantur, ac fiunt famulitia et mancipia ; ex quo constare potest, qualia fiunt vera ecclesiae ex Verbo apud illos qui in amore mali sunt, seu quorum mens naturalis est in forma infernum ; quod quia inserviunt diabolo pro mediis, profanentur; amor enim mali regnans in naturali mente, quae est infernum, est Diabolus; ut supra dictum est. 275. (iii.) Quod tres gradus mentis naturalis, quae est forma et imago inferni, oppositi sint tribus gradibus mentis spiritualis, quae est forma et imago caeli.—Quod tres gradus mentis sint, qui dicuntur naturalis, spiritualis et caelestis, et quod mens humana ex illis gradibus consistens spectet versus caelum, et circumflectat se illuc, supra ostensum est; inde videri potest, quod mens naturalis, dum spectat deorsum, et se circumflectit versus infernum, similiter ex tribus gradibus consistat, et quod quivis gradus ejus oppo- situs sit gradui mentis quae est caelum. Quod ita sit patuit mihi manifeste ex illis quae visa sunt in mundo spi- rituali; quae sunt, quod tres caeli sint, et illi secundum tres gradus altitudinis distincti, et quod tria inferna sint, ac illa secundum tres gradus altitudinis seu profunditatis etiam distincta; et quod inferna caelis in omnibus et sin- gulis opposita sint: tum quod infernum imum oppositum sit caelo supremo, quod infernum medium oppositum sit caelo medio, et quod infernum summum oppositum sit caelo ultimo. Simile est cum mente naturali, quae in Il8 ANGELIC WISDOM hell are shut, and when it descends, the higher degrees which tend to heaven are shut; for the reason that they are in reaction. These three degrees, higher and lower, are neither open nor shut in man in earliest infancy, for he is then ignorant both of good and truth and of evil and falsity; but as he lets himself into one or the other, the degrees are opened and shut on the one side or the other. When they are opened towards hell, the reigning love, which is of the will, obtains the highest or inmost place; the thought of the false, which is of the under- standing from that love, obtains the second or middle place; and the result of the love through the thought, or of the will through the understanding, obtains the lowest place. The same is true here as of degrees of height treated of above; they stand in order as end, cause, and effect, or as first end, middle end, and last end. The descent of these degrees is towards the body; consequently, in the descent they wax grosser, and become material and corporeal. If truths from the Word are received in the second degree to form it, these truths are falsified by the first degree, which is the love of evil, and become servants and slaves. From this it can be seen what the truths of the Church from the Word become with those who are in the love of evil, or whose natural mind is in form a hell, namely, that they are profaned because they serve the devil as means; for the love of evil reigning in the natural mind that is a hell, is the devil, as was said above. *75* 0U) The three degrees of the natural mind that is a form and image of hell, are opposite to the three degrees of the spiritual mind that is a form and image of heaven.—It has been shown above that there are three degrees of the mind, called natural, spiritual, and celestial, and that the human mind, made up of these degrees, looks towards heaven, and turns itself in that direction. Foom this it can be seen that the natural mind, looking downwards and turning itself towards hell, is made up in like manner of three degrees, and that each degree of it is opposite to a degree of that mind which is a heaven. That this is so has been made very clear to me by things seen in the spiritual world; namely, that there are three heavens, and these distinct according to three degrees of height; that there are three hells, and these also distinct according to three degrees of height or depth; that the hells are opposed to the heavens in each and every particular; that the lowest hell is opposite to the highest heaven, and the middle hell to the middle heaven, and the uppermost hell to the lowest heaven. It is the same with DE DIVINO AMORE, PARS III.-N. 276. 119 forma inferni est; formae enim spirituales sunt sibi simi- les in maximis et in minimis. Quod caeli et inferni ita in opposito sint, est quia amores illorum ita oppositi sunt. Amor in Dominum, et inde amor erga proxi- mum, faciunt intimum gradum in caelis ; at amor sui et amor mundi faciunt intimum gradum in infernis: sapien- tia ac intelligentia ex suis amoribus faciunt medium gradum in caelis ; at stultitia et insania, quae apparent sicut sapi- entia et intelligentia, ex suis amoribus faciunt medium gradum in infernis : conclusa autem ex binis suis gradibus, quae vel reponuntur in memoria ut scientiae, vel determi- nantur in corpore in actus, faciunt ultimum gradum in caelis; conclusa ex binis suis gradibus, quae vel fiunt sci- entiae, vel fiunt actus, faciunt extimum gradum in infernis, Quomodo bona et vera caeli in mala et falsa, ita in oppo- situm, vertuntur in infernis, constare potest ex hac expe- rientia. Audivi quod Divinum aliquod verum e caelo defluxerit in infernum, et audivi quod illud in via in de- scensu per gradus conversum sit in falsum, ita ad infernum infimum in prorsus oppositum; ex quo patuit, quod inferna secundum gradus sint in opposito ad caelos quoad omnia bona et vera, et quod fiant mala et falsa per influxum in formas in contrarium versas; nam quod omne influens percipiatur et sentiatur secundum formas recipientes et illarum status, notum est. Quod in oppositum versa sint, patuit mihi etiam ab hac experientia : datum est videre inferna in situ suo respective ad caelos, et apparuerunt illi qui ibi erant inversi, capite deorsum et pedibus sursum ; sed dictum est, quod usque appareant sibi ipsis erecti super pedibus ; quod comparari potest cum Mantipodibus. Ex his experientiae documentis constare potest, quod tres gradus mentis naturalis, quae in forma et imagine est in- fernum, sint oppositi tribus gradibus mentis naturalis quae in forma et imagine est caelum. 276. (iv.) Quod mens naturalis quae infernum, in oinni opposito sit contra mentem spiritualem quae caelum.-Quan- do amores sunt oppositi, tunc omnia quae perceptionis sunt, fiunt opposita; ex amore enim, qui ipsam vitam hominis facit, fluunt omnia reliqua, sicut rivi a suo fonte: illa quae non inde sunt, in mente naturali se separant ab illis quae inde sunt. Illa quae ex amore ejus regnante sunt, in medio sunt, et reliqua ad latera. Haec si vera CONCERNING DIVINE LOVE.—N. 275, 276. 119 the natural mind that is in the form of hell; for spiritual forms are like themselves in things greatest and least. The heavens and hells are thus opposite, because their loves are opposed. In the heavens, love to the Lord, and consequent love to the neighbor, constitute the inmost degree; in the hells, love of self and love of the world constitute the inmost degree. In the heavens, wisdom and intelligence, springing from their loves, constitute the middle degree; in the hells folly and insanity, springing from their loves and appearing like wisdom and intelli- gence, constitute the middle degree. In the heavens, the results from the two other degrees, either laid up in the memory as knowledges, or determined into actions in the body, constitute the lowest degree; in the hells, the results from the two other degrees, which have become either knowledges or acb, consti- tute the outermost degree. How the goods and truths of heaven are turned, in the hells, into evils and falsities, thus into what is opposite, may be seen from this experience: I heard that a certain divine truth flowed down out of heaven into hell, and that in its descent by degrees it was converted on the way into what is false, until at the lowest hell, it became the exact opposite of that truth; from which it was manifest that the hells according to degrees are in opposition to the heavens in regard to all goods and truths, these becoming evils and falsities by influx into forms turned the reverse way; for all inflowing, it is well known, is perceived and felt according to the recipient forms and their states. This conversion into the opposite was made further evident to me from this experience: it was granted me to see the hells as they are placed relatively to the heavens; and those who were there appeared inverted, the head downward and the feet upward; but it was said that they nevertheless appear to themselves to be upright on their feet; comparatively like the antipodes. By these evidences from experience, it can be seen that the three degrees of the natural mind that is a hell in form and image are opposite to the three degrees of the spiritual mind that is a heaven in form and image. 376. (iv.) The natural mind that is a hell is in complete opposition to the spiritual mind that is a heaven.—When the loves are opposite all things of perception become opposites; for out of love, which makes the very life of man, everything else flows like streams from their source; the things not from that source separating in the natural mind from those which are. Whatever springs from man's reigning love is in the middle, 120 SAPIENTIA ANGELICA ecclesiae ex Verbo sunt, a medio remotius ad latera ab- legantur, et tandem exterminantur, et tunc homo seu mens naturalis percipit malum sicut bonum, et videt fal- sum sicut verum, ac vicissim. Ex eo est, quod malitiam credat sapientiam, insaniam intelligentiam, astutiam pru- dentiam, artes malas ingeniositatem; et tunc quoque Divina et caelestia, quae sunt ecclesiae et cultus, facit nihili, ac corporea et mundana facit maximi. Ita invertit statum vitae suae, ut quod capitis est, faciat plantae pedis, et proculcet, et quod plantae pedis est, faciat capitis. Sic homo a vivo fit mortuus. Vivus dicitur cujus mens est caelum ; ac mortuus, cujus mens est infernum. QUOD OMNIA, QUAE TRIUM GRADUUM MENTIS NATURA- LIS SUNT, OPERIBUS, QUAE FIUNT PER ACTUS COR- PORIS, INCLUSA SINT. 277. Per scientiam graduum, quae in hac Parte tra- dita est, detegitur hoc arcanum, quod omnia mentis seu voluntatis et intellectus hominis, in actibus seu in operi- bus ejus sint, inclusa, vix aliter quam conspicua et incon- spicua in semine, in fructu, aut in ovo. Ipsi actus seu opera non aliter apparent quam sicut illa in externis, sed usque in internis sunt innumerabilia ; sunt enim vires fibrarum motricium totius corporis quae concurrunt, et sunt omnia mentis quae vires illas excitant et determi- nant, quae quod sint trium graduum, supra ostensum est. Et quia sunt omnia mentis, sunt omnia voluntatis seu omnes affectiones amoris hominis, quae primum gra- dum constituunt; sunt omnia intellectus, seu omnes cogi- tationes perceptionis ejus, quae secundum gradum faciunt; et sunt omnia memoriae, seu omnes ideae cogitationis, quae proxima loquelae est, inde desumptae, quae tertium gradum sistunt. Ex his in actum determinatis existunt opera, in quibus in externa forma visis non apparent priora, quae tamen actualiter insunt. Quod ultimum sit com- plexus, continens et basis priorum, videatur supra (n. 209-216): et quod gradus altitudinis in suo ultimo sint in pleno (n. 217-221). 278. Quod actus corporis ab oculo spectati appareant I20 ANGELIC WISDOM and other things are at the sides. If these latter are truths of the church from the Word, they are expelled from the mid- dle further away to the sides, and are finally exterminated; and then the man, that is, the natural mind, perceives evil as good, and sees falsity as truth; and conversely. This is why he believes maliciousness to be wisdom, insanity to be intelligence, cunning to be prudence, and evil devices to be ingenuity; moreover, he makes nothing of divine and heavenly things pertaining to the church and worship, while he regards bodily and worldly things as of the greatest worth. He thus inverts the state of his life, making what is of the head to be of the sole of the foot, and trampling upon it; and making what is of the sole of the foot to be of the head. Thus from being alive he becomes dead. One is said to be alive whose mind is a heaven, and one is said to be dead whose mind is a hell. All things of the three degrees of the natural mind are included in the deeds that are done by the acts of the body. 277. By the knowledge of degrees, which is set forth in this Part, the following arcanum is disclosed: all things of the mind, that is, of the will and understanding of man, are in his acb or deeds, included therein much as things visible and invisible are in a seed or fruit or egg. Acb or deeds by them- selves appear externally as these do, but internally they involve things innumerable, such as the concurring forces of the motor fibres of the whole body and all things of the mind which excite and determine these forces, all of which, as shown above, are of three degrees. And since all things of the mind are in these, so also are all things of the will, that is, all the afiections of man's love, which make the first degree; all things of the under- standing, that is, all thoughts from his perception, which make the second degree; and all things of the memory, that is, all ideas of the thought nearest to speech, taken from the memory, which compose the third degree. Out of these things deter- mined into act, deeds come forth, in which, seen in external form, prior things are not visible although they are actually therein. That the outmost is the complex, containant, and base of things prior may be seen above (n. 209-216); and that degrees of height are in fulness in their outmost (n. 217-221). 278* The acb of the body, when viewed by the eye, appear DE DIVINO AMORE, PARS III.-N. 280. 121 ita simplices et uniformes sicut in externa forma semina, fructus, ova, et sicut nuces et amygdalae in nucleo, et us- que in se contineant omnia priora ex quibus sunt, est quia omne ultimum est circumtectum, et per id distinctum a prioribus; unusquisque etiam gradus est circumcinctus velamine, et per id distinctus ab altero: quare illa quae primi gradus sunt non noscuntur a secundo gradu, nec ea quae hujus gradus sunt noscuntur a tertio. Sicut pro exemplo: amor voluntatis, qui est primus gradus mentis, in sapientia intellectus, quae est secundus gradus mentis, non noscitur nisi quam per quoddam jucundum cogitatio- nis rei : primus gradus, qui, ut dictum est, est amor volun- tatis, in scientia memoriae, quae est tertius gradus, non noscitur quam per quoddam amoenum sciendi et loquendi. Ex his consequitur, quod opus, quod est actus corporis, includat omnia illa, tametsi in externa forma apparet sim- plex sicut unum. 279. Hoc confirmatur per haec: quod angeli qui apud hominem sunt, percipiant singillatim illa quae ex mente in actu sunt; angeli spirituales illa quae inibi ex intellectu sunt, ac angeli caelestes illa quae inibi ex voluntate sunt. Hoc apparet ut paradoxon, sed usque est verum. At sciendum est, quod illa mentis quae sunt rei propositae seu praesentis, sint in medio, et reliqua circumcirca secun- dum affinitates. Angeli dicunt, quod ex singulo opere percipiatur homo qualis est, sed in varia similitudine sui amoris, secundum determinationes ejus in affectiones et inde in cogitationes. Verbo, omnis actus seu omne opus hominis spiritualis coram angelis est sicut fructus sapidus, utilis et pulcher, qui reclusus et comestus dat saporem, usum, et delicias. Quod angelis talis perceptio actuum et operum hominis sit, videatur etiam supra (n. 220). 280. Simile est cum loquela hominis. Angeli ex sono loquelae noscunt amorem hominis, ex articulatione soni sapientiam ejus, et ex sensu vocum scientiam ejus. Et amplius dicunt, quod illa tria in unaquavis voce sint, quia vox est sicut conclusum, est enim inibi sonus, articulatio, et sensus. Ab angelis tertii caeli mihi dictum est, quod ex quavis voce loquentis in serie, percipiant statum animi ejus communem, et quoque aliquos status particulares. Quod in singulis vocibus Verbi sit spirituale, quod est CONCERNING DIVINE LOVE.—N. 277-280. 121 thus simple and uniform, as seeds, fruits, and eggs do, in exter- nal form, or as nuts and almonds in their kernels, yet they con- tain in themselves all the prior things from which they exist, because every outmost is sheathed about and is thereby rendered distinct from things prior. So is each degree enveloped by a covering, and thereby separated from other degrees; conse- quently things of the first degree are not perceived by the second, nor those of the second by the third. For example: The love of the will, which is the first degree of the mind, is not perceived in the wisdom of the understanding, which is the second degree of the mind, except by a certain enjoyment in thinking of the matter. Again, the first degree, or the love of the will, is not perceived in the knowledge in the memory, which is the third degree, except by a certain pleasure in knowing and speaking. From all this it follows that every deed, or bodily act, includes all these things, although externally it appears simple, and as if it were a single thing. 279. This is corroborated by the following: The angels who are with man perceive separately the things which are from the mind in the act, the spiritual angels perceiving those things therein which are from the understanding, and the celestial angels those things therein which are from the will. This appears incredible, but it is true. It should be known, however, that the things of the mind pertaining to any subject under con- sideration, or present in the mind, are in the middle, and other things are round about these according to their affinities there- with. The angels declare that a man's character is perceived from each single deed, but in an image of his love, which varies according to its determinations into affections, and into thoughts therefrom. In a word, before the angels every act or deed of a spiritual man is like a palatable fruit, useful and beautiful, which when opened and eaten yields flavor, use, and delight. That the angels have such a perception of the acb and deeds of men may also be seen above (n. 220). 280. It is the same with man's speech. The angels recog- nize a man's love from his tone in speaking, his wisdom from his articulation, and his knowledge from the meaning of the words. They declare, moreover, that these three are in every word, because the word is a kind of resultant, involving tone, articulation, and meaning. It was told me by angels of the third heaven that from each successive word which a man speaks in discourse they perceive the general state of his disposition, and also some particular states. That in each single word of the 122 SAPIENTIA ANGELICA Divinae sapientiae, ac caeleste quod est Divini amoris, et quod illa percipiantur ab angelis, cum Verbum sancte legitur ab homine, in Doctrina Novae Hierosolymae de Scriptura Sacra, multis ostensum est. 281. Ex his concluditur, quod in 'operibus hominis, cujus mens naturalis per tres gradus descendit in infernum, sint omnia mala et falsa mali ejus ; et quod in operibus hominis, cujus mens naturalis in caelum ascendit, sint omnia bona et vera ejus; et quod haec et illa percipiantur ab angelis ex sola loquela et ex sola actione hominis. Inde est, quod in Verbo dicatur, quod homo secundum opera sua judicandus sit; et quod rationem vocum suarum redditurus sit. 122 ANGELIC WISDOM Word there is a spiritual meaning from the Divine wisdom, and a celestial from the Divine love; and that these are perceived by angels when the Word is devoutly read by man, has been abundantly shown in The Doilritie of the New Jerusalem con- cerning the Sacred Scripture. 28Ж* The conclusion is, that in the deeds of a man whose natural mind descends through three degrees into hell there are all his evils and falses of evil; and that in the deeds of a man whose natural mind ascends into heaven there are all his goods and truths; and that both are perceived by the angels from the mere speech and act of man. From this it is said in the Word that a man "shall be judged according to his deeds," and that he shall render an account of his words. DE DIVINO AMORE, PARS IV.-N. 283. 123 Pars Quarta. QUOD DOMINUS AB AETERNO, QUI EST JEHOVAH, CREA- VERIT UNIVERSUM ET OMNIA EJUS A SE IPSO, ET NON A NIHILO. 282. In universo terrarum orbe notum est, et ab omni sapiente ex interiori perceptione agnitum, quod Deus unus sit, qui Creator universi; et ex Verbo notum est, quod Deus Creator universi dicatur Jehovah, ex Esse, quia so- lus Est. Quod Dominus ab aeterno sit ille Jehovah, in Doctrina Novae Hierosolymae de Domino multis ex Verbo demonstratum est. Jehovah vocatur Dominus ab aeterno, quia Jehovah assumpsit Humanum, ut salvaret homines ab inferno; et tunc mandavit discipulis, ut Ipsum vocarent Dominum : quare Jehovah in Novo Testamento vocatur Dominus, ut constare potest ex hoc, “Amabis Jehovam Deum tuum ex toto corde tuo, et ex tota anima tua," Deut, vi, 5; et in Novo Testamento, “Amabis Dominum Deum tuum ex toto corde tuo et ex tota anima tua," Matth. xxii. 35. Similiter in aliis locis ex Veteri Testamento desumptis apud Evangelistas. 283. Omnis qui ex ratione clara cogitat, videt quod universum non creatum sit ex nihilo, quoniam videt quod non aliquid possit ex nihilo fieri ; nihil enim est nihil, et facere aliquid ex nihilo est contradictorium; et quod est contradictorium, est contra lucem veri, quae est ex Di- vina Sapientia ; et quicquid non est ex Divina Sapientia, hoc nec est ex Divina Omnipotentia. Omnis qui ex rati- one clara cogitat, etiam videt quod omnia creata sint ex substantia quae est substantia in se, haec enim est ipsum Esse, ex quo omnia quae sunt, possunt existere : et quia CONCERNING DIVINE LOVE. N. 281-283. 123 #art jfourtfj. The Lord from Eternity, who is Jehovah, created the universe and all things thereof from hlmself, and not from nothing. 282. It is known throughout the world, and acknowledged by every wise man from interior perception, that God, who is the Creator of the universe, is one; and it is known from the Word that God the Creator of the universe is called "Jeho- vah," which is from the verb to be, because He alone ¿r. That the Lord from eternity is that Jehovah is shown by many state- ments from the Word in The Dotlrine of the New Jerusalem concerning the Lord. Jehovah is called the Lord from eternity, since Jehovah assumed a Human that He might save men from hell; He then commanded His disciples to call Him Lord. Therefore in the New Testament Jehovah is called '' the Lord ;'' as can be seen from this: "Thou shalt love Jehovah thy God with all thy heart and with all thy soul" (Deut. vi. 5); but in the New Testament, "Thou shalt love the Lord thy God with all thy heart and with all thy soul " (Mail. xxii. 37). It is the same in other passages in the Evangelists, taken from the Old Testament. 283* Every one who thinks from clear reason sees that the universe was not created out of nothing, for he sees that not anything can be made out of nothing; since nothing is nothing, and to make anything out of nothing is a contradiction, and a contradiction is contrary to the light of truth, which is from Divine Wisdom; and whatever is not from Divine Wisdom is not from Divine Omnipotence. Every one who thinks from clear reason sees also that all things are created out of a Substance which is Substance in itself, for that is Esse itself, 124 SAPIENTIA ANGELICA solus Deus est Substantia in se, et inde ipsum Esse, con- stat quod non aliunde sit existentia rerum. Hoc viderunt plures, quia ratio dat videre ; sed non ausi sunt confirmare, timentes quod sic in cogitationem forte venirent, quod universum creatum sit Deus quia a Deo, vel quod natura sit ex se, et sic quod intimum ejus sit quod vocatur Deus. Inde est, quod tametsi plures viderunt, quod omnium ex- istentia non aliunde sit quam a Deo et ex Ipsius Esse, non tamen ultra cogitationem primam de eo ausi sunt progredi, ne intellectum suum intricarent nodo Gordio ita dicto, a quo illum extricare postea nequirent. Quod intellectum extricare nequirent, est causa, quia de Deo, et de creatione Universi a Deo, cogitarunt ex tempore et spatio, quae propria naturae sunt, et ex natura per- cipere Deum et creationem Universi, nemo potest ; sed omnis, cujus intellectus in aliqua luce interiore est, per- cipere potest naturam et creationem ejus ex Deo, quia Deus non est in tempore et spatio. Quod Divinum non sit in spatio, videatur supra ([n.] 7-10): quod Divinum im- pleat omnia spatia universi absque spatio (n. 69-72): et quod Divinum sit in omni tempore absque tempore (n. (1)73-76). In sequentibus videbitur, quod tametsi Deus universum et omnia ejus creaverit ex Se Ipso, usque ne hilum in universo creato sit, quod est Deus; praeter plura, quae hanc rem in suam lucem mittent. 284. In Parte Prima hujus operis actum est de Deo, quod sit Divinus Amor et Divina Sapientia, et quod sit Vita, tum quod sit Substantia et Forma quae est ipsum et unicum Esse. In Parte Secunda actum est de Sole spi- rituali et ejus mundo, ac de sole naturali et ejus mundo: et quod per utrumque solem universum cum omnibus ejus a Deo creatum sit. In Parte Tertia actum est de gradibus in quibus sunt omnia et singula quae creata sunt. In Quarta hac Parte nunc agetur de Creatione universi a Deo. Causa quod de his et de illis agatur, est quia an- geli lamentati sunt coram Domino, quod dum spectant in mundum nihil videant nisi tenebras, et apud homines de Deo, de caelo, et de creatione naturae, nihil scientiae, cui sapientia illorum innitatur. 124 ANGELIC WISDOM out of which every thing that is can have existence; and since God alone is Substance in itself, and therefore Esse itself, it is evident that from this source alone is the existence of things. This has been seen by many, because reason causes it to be seen. Yet they dared not confirm it, fearing lest they might thereby come to think of the created universe as God, because from God; or to think of nature as self-originated, and consequentíy of the inmost of nature as what is called God. For this reason, although many have seen that the existence of all things is from God alone and out of his Esse, yet they have not dared to go beyond their first thought on the subject, lest their understand- ing become entangled in a so-called Gordian knot, beyond the possibility of release. Such release would be impossible, be- cause their thought of God, and of the creation of the universe from God, has been in accordance with time and space, which are properties of nature; and from nature no one can have a perception of God and of the creation of the universe, but every one whose understanding is in any interior light can have a perception of nature and of its creation out of God, because God is not in time and space. That the Divine is not in space may be seen above (n. 7-10); that the Divine apart from space fills all the spaces of the universe (n. 69-72); and that the Divine apart from time is in all time (n. 72-76). In what follows it may be seen that although God has created the universe and all things thereof out of Himself, yet there is nothing whatever in the created universe that is God: and other things besides, which will place this matter in its proper light. 284. Part First of this Work treated of God, that He is Divine Love and Divine Wisdom; that He is life, and that He is substance and form, which is the very and only Esse. Part Second treated of the spiritual sun and its world, and of the natural sun and its world, and of the creation of the universe with all things thereof from God by means of these two suns. Part Third treated of degrees in which are each and all things that have been created. Part Fourth will now treat of the creation of the universe from God. All these subjects are now explained, because the angels lament before the Lord, that when they look upon the world they see nothing but darkness, and among men no knowledge of God, nor of heaven, nor of the creation of nature, for their wisdom to rest upon. DE DIVINO AMORE, PARS IV.-N. 285. 125 QUOD DOMINUS AB AETERNO SEU JEHOVAH NON POTU- ERIT CREARE UNIVERSUM ET OMNIA EJUS, NISI ESSET HOMO. 285. Qui ideam naturalem corpoream de Deo ut Homine habent, illi prorsus non comprehendere possunt, quomodo Deus ut Homo universum et omnia ejus creare potuerit; cogitant enim secum, Quomodo potest Deus ut Homo pervagari universum a spatio ad spatium et creare ? Vel quomodo potest e loco suo dicere verbum, et quod cum dictum est, creata sint? Talia cadunt in ideas cum dicitur quod Deus sit Homo, apud illos qui de Deo Ho- mine cogitant similiter ut de homine mundi, et qui cogitant de Deo ex natura et ejus propriis, quae sunt tempus et spatium. At vero illi qui de Deo Homine non ex homine mundi, et non ex natura et ejus spatio ac tempore, cogi- tant, clare percipiunt, quod universum non potuerit creari, nisi Deus sit Homo. Mitte cogitationem tuam in ideam angelicam de Deo quod sit Homo, ac remove quantum potes ideam spatii, et cogitatione approximabis ad veri- tatem. Quidam eruditi etiam percipiunt, quod spiritus et angeli non sint in spatio, quia percipiunt spirituale absque spatio : est enim sicut cogitatio, quae tametsi est in homine, usque potest homo per illam sicut praesens esse alibi, in quocunque loco etiam remotissimo. Talis status est spirituum et angelorum, qui sunt homines, etiam quoad eorum corpora. Illi apparent in loco, ubi cogitatio eorum, quoniam spatia ac distantiae in mundo spirituali sunt apparentiae, ac unum agunt cum cogitatione ex affectione illorum. Ex quibus constare potest, quod de Deo, qui longe supra mundum spiritualem ut Sol appa- ret, cui non potest aliqua apparentia spatii esse, non cogi- tandum sit ex spatio : et quod tunc possit comprehendi, quod universum creaverit non ex nihilo, sed ex Se Ipso; tum quod nec Humanum Ipsius Corpus possit cogitari magnum aut parvum, seu alicujus staturae, quia hoc etiam est spatii ; ac inde, quod in primis et ultimis, ac in maximis et minimis sit idem; ac insuper quod Humanum sit intimum in omni creato, sed absque spatio. Quod Divinum in maximis et minimis sit idem, videatur supra (n. 77–82): et quod Divinum impleat omnia spatia absque spatio (n. CONCERNING DIVINE LOVE.—N. 284, 285. 125 The Lord from eternity, that is, Jehovah, could not have created the universe and all things there- of unless he were a man. 285* Those who have a corporeal natural idea of God as a Man, are wholly unable to comprehend how God as a Man could have created the universe and all things thereof; for they think within themselves, How can God as a Man wander all over the universe from space to space, and create? Or can He, from His place, speak the word, and as soon as it is spoken, creation fol- low? When it is said that God is a Man, such ideas present themselves to those whose conception of the God-Man is like their conception of a man in the world, and who conceive of God from nature and its properties, which are time and space. But those whose conception of God-Man is not drawn from their conception of a man in the world, nor from nature and its space and time, clearly perceive that unless God were a Man the universe could not have been created. Bring your thought into the angelic idea of God as being a Man, putting away, as much as you can, the idea of space, and you will come near in thought to the truth. In fact, some of the learned have a per- ception of spirits and angels as not in space, because they have a perception of the spiritual as apart from space. For the spirit- ual is like thought, which is in man, and yet man is able by means of it to be present as it were elsewhere, in any place however remote. Such is the state of spirits and angels, who are men even as regards their bodies. In whatever place their thought is, there they appear, because in the spiritual world spaces and distances are appearances, and aél as one with thought from aftection. From all this it can be seen that God, who appears as a sun far above the spiritual world, and to whom there can be no appearance of space, is not to be thought of from space. And it can then be comprehended that He created the universe out of Himself, and not out of nothing; also that His Human Body cannot be thought of as great or small, that is, of any stature, because this pertains to space; consequently that in things first and last, and in things greatest and least, He is the same; and still further, that the Human is the inmost in every created thing, though apart from space. That the Divine is the same in things greatest and least may be seen above (n. 77-82); and that the Divine apart from space fills all spaces (n. 69-72). And because the Divine is 12б ANGELIC WISDOM not in space, it is not subject to extension, as the inmost oi nature is. 286* That God unless He were a Man could not have created the universe and all things thereof, may be very clearly apprehended by an intelligent person from this, that he is com- pelled to admit that in God there is Love and Wisdom, mercy and clemency, and also goodness itself and truth itself, inasmuch as these are from God. And because he cannot deny this, neither can he deny that God is a Man ; for abstractly from man not one of these is possible; man is their subject, and to separate them from their subject is to say that they are not. Think of wisdom, and place it outside of man—is it anything? Can you conceive of it as something ethereal, or as something flaming? You can- not; unless perchance you conceive of it as being within these; and if within these, it must be wisdom in a form such as man has; it must be wholly in the form of man, not one thing can be lacking if wisdom is to be in that form. In a word, the form of wisdom is man; and because man is the form of wisdom, he is also the form of love, mercy, clemency, good, and truth, because these make one with wisdom. That love and wisdom are not possible except in a form, see above (n. 40-43). 287. That love and wisdom are man is further evident from the facî that the angels of heaven are men in beauty in the measure in which they are in love and its wisdom from the Lord. The same is evident from what is said of Adam in the Word, that he was created into the likeness and into the image of God {Gen. i. 26), because into the form of love and wisdom. Every man on earth is born into the human form as regards his body, for the reason that his spirit, which is also called his soul, is a man; and this is a man because it is receptive of love and wisdom from the Lord; and so far as these are received by the spirit or soul of man, so far it becomes a man after the death of the material body in which it was sheathed; and so far as these are not received it becomes a monster, which derives something of manhood from the ability to receive. 288* Because God is a Man, the whole angelic heaven in the aggregate resembles a single man, and is divided into regions and provinces according to the members, viscera, and organs of man. Thus there are societies of heaven which constitute the province of all things of the brain, of all things of the facial organs, and of all things of the viscera of the body; and these provinces are separated from each other, just as those organs are separated in man; moreover, the angels know in what province DE DIVINO AMORE, PARS IV.-N. 290. 127 apud hominem: sciunt etiam angeli in qua provincia Hominis sunt. Universum caelum in hac effigie est, quia Deus est Homo; ac Deus est Caelum, quia angeli, qui constituunt caelum, recipientes amoris et sapientiae a Domino sunt, ac recipientes sunt imagines. Quod cae- lum in forma omnium hominis sit, in Arcanis Caelestibus ad finem plurium capitum ostensum est. 289. Ex his videri potest inanitas idearum apud illos, qui cogitant de Deo aliter quam de Homine, ac de attri- butis Divinis aliter quam quod sint in Deo ut Homine, quia separata ab Homine sunt pura entia rationis. Quod Deus sit Ipse Homo, ex quo omnis homo est homo secun- dum receptionem amoris et sapientiae, videatur supra (n. 11-13). Idem hic confirmatur propter sequentia, ut per- cipiatur creatio universi a Deo quia est Homo. QUOD DOMINUS AB AETERNO SEU JEHOVAH EX SE IPSO PRODUXERIT SOLEM MUNDI SPIRITUALIS, ET EX ILLO CREAVERIT UNIVERSUM ET OMNIA EJUS. 290. De Sole mundi spiritualis in Parte Secunda hu- jus operis actum est, et ibi sequentia ostensa sunt:—Quod Divinus Amor et Divina Sapientia appareant in mundo spirituali ut Sol (n. 83-88). Quod ex Sole illo procedat calor spiritualis et lux spiritualis (n. 89-92). Quod Sol ille non sit Deus, sed quod sit procedens ex Divino Amore et Divina Sapientia Dei Hominis ; similiter calor et lux ex illo Sole (n. 93-98). Quod Sol mundi spiritualis in media altitudine sit, et appareat distans ab angelis sicut sol mundi naturalis ab hominibus (n. 103-107). Quod in mundo spirituali oriens sit ubi Dominus ut Sol apparet, et quod reliquae plagae inde sint (n. 119-(1123, 12124-128). Quod angeli faciem suam jugiter vertant ad Dominum ut Solem (n. 129-134, 135-139). Quod Dominus universum et om- nia ejus medio Sole illo, qui est primum procedens Divini Amoris et Divinae Sapientiae creaverit (n. 151-156). Quod sol mundi naturalis sit purus ignis, et quod natura quae ex illo sole ducit originem, inde sit mortua; et quod sol mundi naturalis creatus sit, ut opus creationis possit absolvi et finiri (n. 157-162). Quod absque bino sole, uno vivo et altero mortuo, non detur creatio (n. 163–166). CONCERNING DIVINE LOVE.—N. 286-29O. 127 of man they are. The whole heaven has this resemblance to man, because God is a Man. God is also heaven, because the angels, who constitute heaven, are recipients of love and wis- dom from the Lord, and recipients are images. That heaven is in the form of all things of man is shown in the Arcana CœlesHa, at the end of several chapters. 289. All this makes evident how empty are the ideas of those who think of God as something else than a Man, and of the Divine attributes as not being in God as a Man, since these separated from man are mere figments of reason. That God is very Man, from whom every man is a man according to his reception of love and wisdom, may be seen above (n. 11-13). That truth is here corroborated on account of what follows, that the creation of the universe by God, because He is a Man, may be perceived. The Lord from eternity, that is, Jehovah, brought forth from Himself the sun of the spiritual world, and from that created the universe, and all things thereof. 290. The sun of the spiritual world was treated of in Part Second of this work, and the following propositions were there established :—Divine Love and Divine Wisdom appear in the spiritual world as a sun (n. 83-88). Spiritual heat and spiritual light go forth from that sun (n. 89-92). That sun is not God, but is a Proceeding from Divine Love and Divine Wisdom of God-Man; so also are the heat and light from that sun (n. 93-98). The sun of the spiritual world is at a middle altitude, and appears far off from the angels like the sun of the natural world from men (n. 103-107). In the spiritual world the east is where the Lord appears as a sun, and from that the other quarters are determined (n. 119-123, 124-128). Angels turn their faces constantly to the Lord as a sun (n. 129-134,135-139). The Lord created the universe and all things thereof by means of the sun, which is the first proceeding of Divine Love and Divine Wisdom (n. 151-156). The sun of the natural world is pure fire, and nature, which derives its origin from that sun, is consequently dead; and the sun of the natural world was created in order that the work of creation might be completed and ended (n. 157-162). Without a double sun, one living and the other dead, no creation is possible (n. 163-166). 128 SAPIENTIA ANGELICA 291. Inter illa quae in Parte Secunda ostensa sunt, etiam est hoc, quod Sol ille non sit Dominus, sed quod sit Procedens ex Divino Amore et ex Divina Sapientia "Ipsius. Procedens dicitur, quia Sol ille ex Divino Amore et ex Di- vina Sapientia, quae in se sunt substantia et forma, produc- tus est, et Divinum per hoc procedit. Sed quia ratio hu- mana talis est, ut non acquiescat, nisi videat rem a sua causa, ita nisi etiam percipiat quomodo, hic quomodo Sol mundi spiritualis, qui non est Dominus, sed procedens ab Ipso, pro- ductus est, quare de hoc etiam aliquid dicetur. De hac re cum angelis multa locutus sum ; qui dixerunt, quod hoc per- cipiant clare in luce sua spirituali, sed quod id aegre sistere possint coram homine in ejus luce naturali, quia tale utri- usque lucis et inde cogitationum discrimen est. Dixe- runt tamen, quod hoc simile sit cum sphaera affectionum et inde cogitationum, quae unumquemvis angelum ambit, per quam praesentia ejus sistitur vicinis et remotis; et quod sphaera illa ambiens non sit ipse angelus, sed quod sit ex omnibus et singulis corporis ejus, a quo substantiae continue sicut flumen emanant, et quae emanant illum circumstipant: et quod illae substantiae corpori ejus con- tiguae per binos fontes motus vitae ejus, cor et pulmo- nem, continue actuatae, atmosphaeras in activitates suas excitent, et per id sistant perceptionem sicut praesentiae illius apud alios : et sic quod non sit alia sphaera affectio- num et inde cogitationum, tametsi ita vocatur, quae exit et continuatur, quia affectiones sunt meri status formarum mentis in illo. Dixerunt porro, quod talis sphaera circum unumquemvis angelum sit, quia circum Dominum est; et quod sphaera illa circum Dominum sit similiter ab Ipso, et quod illa sphaera sit Sol illorum, seu Sol mundi spiritualis. 292. Saepius datum est percipere, quod talis sphaera sit circum angelum et spiritum, et quoque sphaera com- munis circum plures in societate, et quoque datum est videre illam sub varia specie ; in caelo quandoque sub specie tenuis flammae, in inferno sub specie crassi ignis; et quandoque in caelo sub specie tenuis et candidae nu- bis, et in inferno sub specie crassi et atri nimbi ; et quo- que datum est sphaeras illas percipere sub varia specie odorum ac nidorum ; ex quibus confirmatus sum, quod unumquemvis in caelo et unumquemvis in inferno sphaera 128 ANGELIC WISDOM 291. This also, among other things, is shown in Part Sec- ond ;—that the spiritual sun is not the Lord, but is a Proceeding from His Divine Love and His Divine Wisdom. It is called a proceeding, because that sun is brought forth out of Divine Love and Divine Wisdom which are in themselves substance and form, and by means of this emanation the Divine proceeds. But as human reason is such as to be unwilling to yield assent unless it sees a thing from its cause, and therefore has some perception of how it is,—thus in the present case, how the sun of the spiritual world, which is not the Lord, but a proceeding from Him, is brought forth,—something shall be said on this subject. In regard to this matter I have conversed much with the angels. They said that they have a clear perception of it in their own spiritual light, but that they cannot easily present it to man, in his natural light, owing to the difference between the two kinds of light and the consequent difference of thought. The matter, however, may be likened, they said, to the sphere of affections and of thoughts therefrom which encompasses each angel, whereby his presence is evident to others near and far. But that encompassing sphere, they said, is not the angel him- self; it is from each and every thing of his body, wherefrom substances are constantly flowing out like a stream, and what flows out encompasses; also that these substances, close about his body, as they are constantiy moved by his life's two foun- tains of motion, the heart and the lungs, convey their activities to the atmospheres, and thereby produce a perception like that of his presence with others; therefore that it is not a separate sphere of affections and of thoughts therefrom that goes forth from him continuously, although it is so called, since the affec- tions are mere states of the mind's forms in the angel. They said, moreover, that there is such a sphere about every angel, because there is one about the Lord, and that the sphere about the Lord is in like manner from Him, and that that sphere is their sun, that is, the sun of the spiritual world. 292. A perception has often been granted me of such a sphere around each angel and spirit, and also a general sphere around many in a society. I have also been permitted to see it under various appearances, in heaven sometimes appearing like a thin flame, in hell like gross fire, also sometimes in heaven like a thin and shining cloud, and in hell like a thick and black cloud. It has also been granted me to perceive these spheres as various kinds of odors and stenches. By these experiences I was convinced that a sphere, consisting of substances set free DE DIVINO AMORE, PARS IV.-N. 295. 129 ex substantiis resolutis et separatis a corporibus illorum consistens circumfundat. 293. Perceptum etiam est, quod sphaera non solum ex angelis et spiritibus exundet, sed etiam ex omnibus et singulis quae in illo mundo apparent; ut ex arboribus et ex illarum fructibus ibi, ex virgultis et ex eorum floribus, ex herbis et ex graminibus, immo ex terris et ex singulis illarum : ex quibus patuit, quod hoc universale sit tam in vivis quam in mortuis, quod unumquodvis a simili, quod intus in illo est, circumstipetur, et quod hoc continue ab illo exhaletur. Quod simile sit in mundo naturali, ab ex- perientia plurium eruditorum, notum est : ut quod unda effluviorum ex homine jugiter effiuat, tum ex quovis ani- mali, et quoque ex arbore, fructu, virgulto, flore, immo ex metallo et lapide. Hoc trahit mundus naturalis ex mundo spirituali, et mundus spiritualis ex Divino. 294. Quoniam illa quae Solem mundi spiritualis con- stituunt, sunt a Domino, et non Dominus, ideo non sunt vita in se, sed sunt orbata vita in se : quemadmodum illa quae profluunt ex angelo et homine, ac faciunt sphaeras circum illos, non sunt angelus aut homo, sed sunt ex illis, orbata vita illorum ; quae non aliter unum faciunt cum angelo aut homine, quam quod concordent, quia desumpta ex formis corporis illorum, quae formae vitae illorum in illis fuerunt. Hoc arcanum est, quod angeli per ideas suas spirituales cogitatione videre et quoque loquela ex- primere possunt, non autem homines per ideas suas natu- rales; quoniam mille ideae spirituales faciunt unam ideam naturalem, ac una idea naturalis non ab homine resolvi potest in aliquam ideam spiritualem, minus in totidem. Causa est, quia differunt secundum gradus altitudinis, de quibus in Parte Tertia. 295. Quod talis differentia inter cogitationes angelo- rum et hominum sit, per hanc experientiam mihi notum factum est. Dictum est illis, ut de aliqua re cogitarent spiritualiter, et postea mihi dicerent quid cogitarunt. Hoc cum factum est, et mihi dicere voluerunt, non potuerunt, dicentes quod non possunt illa effari: simile erat cum spirituali loquela eorum, et simile cum spirituali scriptura illorum; non erat ulla vox loquelae spiritualis, quae erat similis voci loquelae naturalis ; nec aliquid scripturae spi- ritualis simile scripturae naturali, praeter litteras, quarum CONCERNING DIVINE LOVE.—N. 291-295. 129 and separated from their bodies, encompasses every one in heaven and every one in hell. 293. It was also perceived that a sphere flows forth, not only from angels and spirits but also from each and all things that appear in the spiritual world,—from trees and from their fruits, from shrubs and from their flowers, from herbs, and from grasses, even from the soils and their very particles. From which it was patent that both in the case of things living and things dead this is a universal law, That each thing is encompassed by something like that which is within it, and that this is continually exhaled from it. It is known, from the observation of many learned men, that it is the same in the natural world—that is, that there is a wave of effluvia constantíy flowing forth out of man, also out of every animal, likewise out of tree, fruit, shrub, flower, and even out of metal and stone. This the natural world derives from the spiritual, and the spiritual world from the Divine. 294* Because these things which constitute the sun of the spiritual world are from the Lord, but are not the Lord, they are not life in itself, but are devoid of life in itself; just as those things which flow forth from angel or man, and constitute spheres around him are not the angel or the man, but are from him, and devoid of his life. These spheres make one with the angel or man no otherwise than that they are concordant; and this they are because taken from the forms of their bodies, which in them were forms of their life. This is an arcanum which angels, with their spiritual ideas, are able to see in thought and also express in speech, but men with their natu- ral ideas are not; because a thousand spiritual ideas make one natural idea, and one natural idea cannot be resolved by man into any spiritual idea, much less into so many. The reason is that these ideas differ according to degrees of height, which were treated of in Part Third. 295* That there is such a difference between the thoughts of angels and the thoughts of men was made known to me by this experience :—The angels were asked to think spiritually on some subject, and afterwards to tell me what they had thought. This they did; but when they wished to tell me they could not, but said that these things could not be expressed in words. It was the same with their spiritual language and writing; there was not a word of spiritual language the same as any word of natural language; nor was there anything of spiritual writing like natural writing, except the letters, each of which contained /*' 130 SAPIENTIA ANGELICA unaquaevis continebat integrum sensum. At, quod mira- bile est, dixerunt, quod videantur sibi similiter cogitare, loqui et scribere in spirituali statu, sicut homo in naturali, cum tamen nihil simile est. Ex quo patuit, quod naturale et spirituale differant secundum gradus altitudinis, et quod non communicent inter se nisi quam per correspondentias. QUOD TRIA IN DOMINO SINT, QUAE DOMINUS, DIVINUM AMORIS, DIVINUM SAPIENTIAE, ET DIVINUM USUS; ET QUOD ILLA TRIA SISTANTUR IN APPARENTIA EXTRA SOLEM MUNDI SPIRITUALIS, DIVINUM AMO- RIS PER CALOREM, DIVINUM SAPIENTIAE PER LU- CEM, ET DIVINUM USUS PER ATMOSPHAERAM, QUAE CONTINENS. 296. Quod ex Sole mundi spiritualis procedant calor et lux, et quod calor procedat ex Divino Amore Domini, et lux ex Divina Sapientia Ipsius, videatur supra (n. 1189-92, 99–102, 146-150). Hic nunc, quod tertium quod procedit ex Sole ibi sit atmosphaera, quae continens caloris et lucis, et quod illa procedat ex Divino Domini quod vocatur Usus, dicetur. 297. Omnis qui in aliqua illustratione cogitat, potest videre, quod amor pro fine habeat ac intendat usum, et quod producat usum per sapientiam; amor enim ex se non aliquem usum potest producere, sed media sapientia. Immo quid est amor, nisi sit aliquid quod amatur? Hoc aliquid est usus; et quia usus est id quod amatur, et ille producitur per sapientiam, sequitur quod usus sit conti- nens sapientiae et amoris. Quod tria haec, amor, sapientia et usus, sequantur in ordine secundum gradus altitudinis, et quod ultimus gradus sit complexus, continens et basis priorum graduum (n. 209–216, et alibi,) ostensum est. Ex his constare potest, quod tria illa, Divinum amoris, Divi- num sapientiae, et Divinum usus, sint in Domino, et quod sint Dominus in essentia. 298. Quod homo quoad exteriora et quoad interiora sua spectatus sit forma omnium usuum, et quod omnes usus in universo creato illis usibus correspondeant, in sequentibus plene demonstrabitur ; hic id solum memo- randum est, ut sciatur quod Deus ut Homo sit ipsa forma I30 ANGELIC WISDOM an entire meaning. But what is wonderful, they said that they seemed to themselves to think, speak, and write in the spiritual state in the same manner that man does in the natural state, when yet there is no similarity. From this it was plain that the natural and the spiritual differ according to degrees of height, and that they communicate with each other only by correspond- ences. There are in the Lord three things that are the Lord, the Divine of Love, the Divine of Wisdom, and the Divine of Use; and these three are presented in appearance outside of the sun of the spiritual world, the Divine of Love by heat, the Divine of Wisdom by light, and the Divine of Use by the atmosphere which is their con- TAINANT. 296* That heat and light go forth out of the sun of the spiritual world, heat out of the Lord's Divine Love, and light out of His Divine Wisdom, may be seen above (n. 89-92, 99-102, 146-150). Now it will be shown that the third which goes forth out of that sun is the atmosphere, which is the con- tainant of heat and light, and that this goes forth out of the Lord's Divine which is called Use. 297* Any one who thinks with any enlightenment can see that love has use for an end and intends it, and brings it forth by means of wisdom; for love can bring forth no use of itself, but only by wisdom as a medium. What, in fact, is love unless there be something loved? That something is use; and because use is that which is loved, and it is brought forth by means of wisdom, it follows that use is the containant of wisdom and love. That these three, love, wisdom, and use follow in order accord- ing to degrees of height, and that the outmost is the complex, containant, and base of the prior degrees has been shown (n. 209-216, and elsewhere). From all this it can be seen that these three, the Divine of Love, the Divine of Wisdom, and the Divine of Use, are in the Lord, and in essence are the Lord. 298* That man, as regards both his exteriors and his inte- riors, is a form of all uses, and that all the uses in the created universe correspond to those uses in him, will be fully shown in what follows; it need only be mentioned here, that it may be known that God as a Man is the form itself of all uses, from which DE DIVINO AMORE, PARS IV.-N. 300. 131 omnium usuum, ex qua omnes usus in universo creato trahunt suam originem; et sic quod universum creatum quoad usus spectatum sit imago Ipsius. Usus vocantur illa quae a Deo Homine, hoc est, Domino, a creatione sunt in ordine ; at usus non vocantur illa quae sunt ex proprio hominis, hoc enim est infernum, et illa sunt con- tra ordinem. 299. Nunc quia haec tria, Amor, Sapientia et Usus, in Domino sunt, et sunt Dominus, et quia Dominus est ubivis, est enim omnipraesens; et quia Dominus non potest Se, qualis est in Se, ac qualis est in suo Sole, praesentem sistere alicui angelo et homini, ideo Se sistit per talia quae recipi possunt, et Se sistit quoad amorem per calorem, quoad sapientiam per lucem, et quoad usum per atmosphaeram. Quod Dominus Se quoad usum sistat per atmosphaeram, est quia atmosphaera est continens caloris et lucis, sicut usus est continens amoris et sapientiae. Lux enim et ca- lor quae procedunt a Divino Sole, non possunt in nihilo, ita non in vacuo procedere, sed in continente quod sub- jectum; et hoc continens vocamus atmosphaeram, quae ambit Solem, et excipit illum in sinu suo, et transfert ad caelum ubi sunt angeli, et inde ad mundum ubi sunt ho- mines, et sic sistit praesentiam Domini ubivis. 300. Quod in mundo spirituali sint aeque atmosphae- rae, ut in mundo naturali, supra (n. 173-178, 179-183,) ostensum est; et dictum est, quod atmosphaerae mundi spiritualis sint spirituales, ac atmosphaerae mundi naturalis sint naturales. Nunc ex origine atmosphaerae spiritualis proxime ambientis Solem spiritualem constare potest, quod unumquodvis ejus sit in essentia sua qualis est Sol in sua. Quod ita sit, angeli per spirituales suas ideas, quae sunt absque spatio, declarant per hoc, quod sit unica substantia, ex qua omnia sunt, et quod Sol mundi spiri- tualis sit illa substantia ; et quia Divinum non est in spatio, et quia in maximis et minimis est idem, quod similiter ille Sol, qui est primum procedens Dei Hominis: et porro, quod unica illa substantia, quae est Sol, secundum gradus continuos seu latitudinis, et simul secundum gradus dis- cretos seu altitudinis, mediis atmosphaeris procedens, sis- tat varietates omnium in universo creato. Dixerunt angeli, quod haec, nisi removeantur spatia ab ideis, nul- CONCERNING DIVINE LOVE.—N. 296-3OO. 131 form all uses in the created universe derive their origin, thus that the created universe, viewed as to uses, is an image of Him. Those things are called uses which from God-Man, that is, from the Lord, are by creation in order; but those things which are from what is man's own are not called uses; since what is man's own is hell, and whatever is therefrom is contrary to order. 299. Now since these three, love, wisdom, and use, are in the Lord, and are the Lord; and since the Lord is everywhere, for He is omnipresent; and since the Lord cannot present Himself, such as He is in Himself and such as He is in His own sun, to any angel or man, He therefore presents Himself by means of such things as can be received, that is, as to love He manifests Himself by heat, as to wisdom by light, and as to use by the atmosphere. The Lord manifests Himself as to use by the atmosphere, because the atmosphere is the containant of heat and light, as use is the containant of love and wisdom. For light and heat going forth from the Divine Sun cannot go forth in nothing, that is, in vacuum, but must go forth in a containant which is a subject. Such a containant we call the atmosphere, which encompasses the spiritual sun, receiving the sun in its bosom, and bearing it to the heaven where angels are, and then to the world where men are, thus making the Lord's presence everywhere manifest. 300. That there are atmospheres in the spiritual world, the same as in the natural world, has been shown above (n. I73-I78, 179-183). It was there declared that the atmospheres of the spiritual world are spiritual, and the atmospheres of the natural world are natural. It can now be seen, from the origin of the spiritual atmosphere most closely encompassing the spirit- ual sun, that everything belonging to it is in its essence of the same nature as the sun in its essence. The angels, by means of their spiritual ideas, which are apart from space, elucidate this truth as follows: There is one only substance from which all things are, and the sun of the spiritual world is that sub- stance; and since the Divine is not in space, and is the same in things greatest and least, this is also true of that sun which is the first going forth of God-Man; furthermore, this one only substance, which is the sun, going forth by means of atmo- spheres according to continuous degrees or degrees of breadth, and at the same time according to discrete degrees or degrees of height, becomes manifest in the varieties of all things in the created universe. The angels declared that these things are totally incomprehensible, unless spaces be excluded from the 132 SAPIENTIA ANGELICA latenus comprehendi possint; et quod, si non removentur, non possit [fieri] quin apparentiae inducant fallacias : quae tamen non induci queunt, dum cogitatur quod Deus sit ipsum Esse ex quo omnia. 301. Praeterea ex angelicis ideis, quae sunt absque spatio, manifeste patet, quod in universo creato nihil vivat, quam solus Deus Homo, hoc est, Dominus, quodque nihil moveatur quam per vitam ab Ipso; et quod nihil sit quam per Solem ab Ipso; ita quod veritas sit, quod in Deo viva- mus, moveamur, et simus. QUOD ATMOSPHAERAE, QUAE TRES SUNT IN UTROQUE MUNDO, SPIRITUALI ET NATURALI, IN ULTIMIS SUIS DESINANT IN SUBSTANTIAS ET MATERIAS, QUALES SUNT IN TERRIS. 302. Quod tres atmosphaerae in utroque mundo, spi- rituali et naturali, sint, quae inter se secundum gradus altitudinis distinctae sunt, et quae versus inferiora secun- dum gradus latitudinis in progrediendo decrescunt, in Parte Tertia (n. 173-176) ostensum est. Et quia atmos- phaerae versus inferiora progrediendo decrescunt, sequitur quod continue compressiores ac inertiores fiant, et tandem in ultimis ita compressae et inertes, ut non sint atmo- sphaerae amplius, sed substantiae quietis, et in mundo naturali fixae, quales sunt in terris, et materiae vocantur. Ex qua substantiarum et materiarum origine, sequitur pri- mum, quod substantiae et materiae illae etiam sint trium graduum ; alterum, quod contineantur in nexu inter se ab atmosphaeris ambientibus; tertium, quod accommoda- tae sint ad producendum omnes usus in suis formis. 303. Quod substantiae seu materiae quales sunt in terris, a sole per atmosphaeras ejus productae sint, quis non affirmat, qui cogitat quod perpetuae mediationes sint a primo ad ultima ; et quod nihil possit existere nisi a priori se, et tandem a primo; ac primum est Sol mundi spiritualis, ac Primum illius Solis est Deus Homo seu Do- minus ? Nunc quia atmosphaerae sunt illa priora, per quae Sol ille se sistit in ultimis, et quia priora illa activi- tate et expansione continue decrescunt usque ad ultima, sequitur quod cum desinit activitas et expansio illarum I32 ANGELIC WISDOM ideas; and if not excluded, appearances must needs induce fallacies. But so long as the thought is held that God is the very Esse from which all things are, fallacies cannot enter. 301. It is evident, moreover, from angelic ideas, which are apart from space, that in the created universe nothing what- ever lives except God-Man, that is, the Lord, neither is any thing moved except by life from Him, nor has being except through the sun from Him; so that it is a truth, that in God we live, and move, and have our being. The atmospheres, of which there are three both in the spiritual and in the natural world, in their outmosts close into such substances and matters as are on the earth. 302. It has been shown in Part Third (n. 173-176), that there are three atmospheres both in the spiritual and in the natural world, which are separate from each other according to degrees of height, and which, in their progress toward lower things, decrease [in activity] according to degrees of breadth. And since atmospheres in their progress toward lower things decrease [in activity], it follows that they constantly become more dense and inert, and finally, in outmosts, become so dense and inert as to be no longer atmospheres, but substances at rest, and in the natural world, fixed like those on the earth that are called matters. As such is the origin of substances and mat- ters, it follows, first, that these substances and matters also are of three degrees; secondly, that they are held together in mutual connection by encompassing atmospheres; thirdly, that they are fitted for the production of all uses in their forms. 303* That such substances or matters as are on the earth were brought forth by the sun through its atmospheres any one will readily acknowledge who reflects that there are continual mediations from the First to outmosts, and that nothing can have existence except from what is prior to itself, and finally from the First. That First is the sun of the spirit- ual world, and the First of that sun is God-Man, that is, the Lord. Now as atmospheres are prior things, whereby the spiritual sun manifests itself in outmosts, and as these prior things continually decrease in activity and expansion down to the outmosts, it follows that when their activity and expansion come to an end in outmosts they become substances and mat- DE DIVINO AMORE, PARS IV.-N. 305. 133 in ultimis, fiant substantiae et materiae quales sunt in terris ; quae ex atmosphaeris, ex quibus ortae sunt, in se retinent nisum et conatum producendi usus. Qui creatio- nem universi et omnium ejus non per continuas mediatio- nes a Primo instaurant, illi non possunt quin hypotheses fractas et revulsas a suis causis condant; quae dum a mente, quae interius res perspicit, lustrantur, apparent non sicut domus, sed sicut congeries qualis est ruderum. 304. Ex universali hac origine omnium in universo creato, trahunt singula ibi simile, quod a primo suo pro- grediantur ad ultima, quae respective in statu quietis sunt, ut desinant et subsistant. In corpore humano ita vadunt fibrae a suis primis formis usque dum fiunt tendines, tum fibrae cum vasculis a suis primis usque dum fiunt cartila- gines et ossa ; super quibus quiescant et subsistant. Quia talis progressio a primis ad ultima est fibrarum et vasorum in homine, ideo est similis progressio statuum eorum: status eorum sunt sensationes, cogitationes, et affectiones ; hae quoque a primis suis ubi sunt in luce pervadunt ad ultima, ubi sunt in umbra; seu a primis suis ubi sunt in calore ad ultima ubi non sunt in calore: et quia talis est progressio illarum, est quoque talis progressio amoris et omnium ejus, tum sapientiae et omnium ejus; verbo, talis est progressio omnium in universo creato. Hoc idem est cum hoc quod supra (n. 222-229) demonstratum est, quod duplicis generis gradus sint in omnium maximis et mini- mis quae creata sunt. Quod utriusque generis gradus etiam sint in omnium minimis, est quia Sol spiritualis est unica substantia ex qua sunt omnia, secundum ideas spiri- tuales angelorum (n. 300). QUOD IN SUBSTANTIIS ET MATERIIS, EX QUIBUS SUNT TERRAE, NIHIL DIVINI IN SE SIT, SED QUOD USQUE ILLAE SINT A DIVINO IN SE. 305. Ex origine terrarum, de qua in praecedente articulo, constare potest, quod in substantiis et materiis illarum, nihil Divini in se sit, sed quod omni Divino in se orbatae sint; sunt enim, ut dictum est, fines et termina- tiones atmosphaerarum, quarum calor desiit in frigus, lux CONCERNING DIVINE LOVE.—N. 3OI-305. 133 ters such as are on the earth, which retain within them, from the atmospheres out of which they originated, an effort and conatus to bring forth uses. Those who do not evolve the creation of the universe and all things thereof by continuous mediations from the First [Being], can but build hypotheses, disjoined and divorced from their causes, which, when sur- veyed by a mind with an interior perception of things, do not appear like buildings, but like heaps of rubbish. 304. From this universal origin of all things in the created universe, each and every particular thereof has a similar order; in that these also go forth from their first to outmosts which are relatively in a state of rest, that they may terminate and become permanent. Thus in the human body fibres proceed from their first forms until at last they become tendons; also fibres with vessels proceed from their first forms until they become cartilages and bones; upon these they may rest and become permanent. Because of such a progression of fibres and vessels in man from firsts to outmosts, there is a similar pro- gression of their states, which are sensations, thoughts, and affections. These, also, from their firsts, which are in light, pro- ceed through to outmosts, where they are in shade; or from their firsts, where they are in heat, to outmosts where they are not in heat. With such a progression of these there is also a like progression of love and of all things thereof, and of wisdom and all things thereof. In a word, such is the progression of all things in the created universe. This is the same as was shown above (n. 222-229), that there are degrees of both kinds in the greatest and least of all created things. There are degrees of both kinds even in the least things of all, because the spiritual sun is the sole substance from which all things are (according to the spiritual ideas of the angels, n. 300). IN THE SUBSTANCES AND MATTERS OF WHICH THE EARTH IS FORMED THERE IS NOTHING OF THE DlVINE IN ITSELF, BUT STILL THEY ARE FROM THE DlVINE IN ITSELF. 305. From the origin of the earth (treated of in the pre- ceding chapter), it can be seen, that in its substances and matters there is nothing of the Divine in itself, but that they are devoid of all that is Divine in itself. For they are, as was said, the endings and closings of the atmospheres, whose heat has died away into cold, whose light into darkness, and whose activity into 134 SAPIENTIA ANGELICA in caliginem, et activitas in inertiam. Sed usque tulerunt per continuationem ex substantia Solis spiritualis id quod ibi a Divino fuit, quod, ut supra (n. 291-298) dictum est, fuit sphaera ambiens Deum Hominem seu Dominum : ex hac sphaera per continuationem a Sole mediis atmosphae- ris ortae sunt substantiae et materiae e quibus terrae. 306. Origo terrarum a Sole spirituali mediis atmos- phaeris per voces ex naturalibus ideis fuentes non aliter describi potest, sed potest aliter per voces ex spiritualibus ideis, quia hae absque spatio sunt; et quia sunt absque spatio, non cadunt in aliquas voces linguae naturalis. Quod cogitationes, loquelae et scripturae spirituales a cogitationibus, loquelis et scripturis naturalibus in tantum differant, ut non aliquid commune habeant, et quod com- municent solum per correspondentias, videatur supra (n. 295). Satis itaque est, ut origo terrarum aliquo modo naturaliter percipiatur. QUOD OMNES USUS, QUI SUNT FINES CREATIONIS, SINT IN FORMIS, ET QUOD FORMAS ACCIPIANT EX SUB- STANTIIS ET MATERIIS QUALES SUNT IN TERRIS.. 307. Omnia de quibus hactenus dictum est, ut quae de sole, atmosphaeris et terris, sunt solum media ad fines. Fines creationis sunt, quae a Domino ut Sole per atmos- phaeras e terris producuntur, et hi fines vocantur usus : et hi sunt in sua extensione omnia regni vegetabilis; et omnia regni animalis, et tandem genus humanum, et ex illo caelum angelicum. Haec usus vocantur, quia sunt recipientia 1) Divini Amoris et Divinae Sapientiae; tum quia spectant ad Deum Creatorem a quo, et per id con- jungunt Ipsum suo magno operi, et per conjunctionem faciunt ut ab Ipso subsistant sicut exstiterunt. Dicitur quod spectent ad Deum Creatorem a quo, et conjungant Ipsum suo magno operi; sed id dictum est ex apparentia, verum intelligitur quod Deus Creator faciat ut quasi spectent et se conjungant a se; sed quomodo spectant et per id conjungunt, dicetur in sequentibus. De illis aliquid in suis locis prius actum est; ut, Quod Divinus Amor et 134 ANGELIC WISDOM inertness. Nevertheless, by continuation from the substance of the spiritual sun, they have brought with them what there was in that substance from the Divine, which (as said above, n. 291-298), was the sphere encompassing God-Man, or the Lord. From that sphere, by continuation from the sun by means of the atmospheres, have arisen the substances and matters of which the earth is formed. 306* The origin of the earth from the spiritual sun through the atmospheres, as mediums, can no otherwise be described by expressions flowing out of natural ideas, but may by expressions flowing out of spiritual ideas, because these are apart from space; for this reason, they do not fall into any expressions of natural language. That spiritual thoughts, speech, and writings differ so entirely from natural thoughts, speech, and writing, that they have nothing in common, and have communication only by correspondences, may be seen above (n. 295). It will suffice, therefore, if the origin of the earth be perceived naturally, in any measure whatever. All uses, which are ends of creation, are in forms, which forms they take from such substances and matters as are on the earth. 307. All things treated of hitherto, as the sun, atmospheres, and earths, are only means to ends. The ends of creation are those things which are produced by the Lord as a sun, through the atmospheres, out of the earths; and these ends are called uses. In their whole extent they include all things of the vege- table kingdom, all things of the animal kingdom, and finally the human race, and the angelic heaven which is from it. These are called uses, because they are recipients of Divine Love and Divine Wisdom, also because they have regard to God the Creator from whom they are, and thereby conjoin Him to His great work; by which conjunction it comes that, as they sprang forth from Him, so do they have unceasing existence from Him. They are said to have regard to God the Creator from whom they are, and to conjoin Him to his great work, but this is to speak according to appearance. It is meant that God the Cre- ator causes them to have regard and to conjoin themselves to Him as it were of themselves; but how they have regard and thereby conjoin will be declared in what follows. Something has been said before on these subjecb in their place, as that DE DIVINO AMORE, PARS IV.-N. 310. 135 Divina Sapientia non possint aliter quam esse et existere in aliis a se creatis (n. 47-51): Quod omnia in universo creato sint Divini Amoris et Divinae Sapientiae recipien- tia (n.6355-60): Quod usus omnium quae creata sunt ascen- dant per gradus ad hominem, et per hominem ad Deum Creatorem a quo (n. 65-68). 308. Quod fines creationis sint usus, quis non clare videt, cum cogitat, quod a Deo Creatore non aliud possit existere et inde non aliud creari quam usus ? ac ut usus sit, quod sit propter alios ? et quod usus propter se etiam sit propter alios? nam usus propter se est ut in statu sit, ut sit usui aliis. Qui hoc cogitat, ille etiam potest cogi- tare, quod usus qui usus non possit existere ab homine, sed apud hominem ab Ipso a quo omne quod existit est usus, ita a Domino. 309. Sed quia de formis usuum hic agitur, de illis in hoc ordine dicetur :- (i.) Quod in terris sit conatus producendi usus in formis, seu formas usuum. (ii.) Quod in omnibus formis usuum sit aliqua imago crea- tionis universi, (iii.) Quod in omnibus formis usuum sit aliqua imago homi- nis. (iv.) Quod in omnibus formis usuum sit aliqua imago Infi- niti et Aeterni. 310. (i.) Quod in terris sit conatus producendi usus in formis, seu formas usuum.-Quod in terris ille conatus sit, constat ex origine illarum : quod substantiae et materiae ex quibus terrae sunt, sint fines et terminationes atmosphae- rarum, quae a Sole spirituali ut usus procedunt, videatur supra (n. 305, 306); et quia substantiae et materiae ex qui- bus terrae, ex illa origine sunt, et illarum congregationes continentur in nexu ex circumpressione atmosphaerarum, sequitur quod inde sit illis perpetuus conatus producendi formas usuum. Ipsam qualitatem quod possint producere, trahunt ex sua origine; quae est quod sint ultima atmo- sphaerarum, cum quibus ideo concordant. Dicitur quod conatus ille et qualitas illa sint in terris, at intelligitur quod sint apud illas substantias et materias ex quibus sunt terrae, sive illae in terris sint, sive exhalatae a terris in atmosphaeris sint. Quod atmosphaerae talibus plenae sint, notum est. Quod talis conatus et talis qualitas sint CONCERNING DIVINE LOVE.—N. 306-3IO. 135 Divine Love and Divine Wisdom must necessarily be and have existence in others created by themselves (n. 47-51); that all things in the created universe are recipients of Divine Love and Divine Wisdom (n. 55-60); that the uses of all created things ascend by degrees to man, and through man to God the Creator from whom they are (n. 65-68). 308. Who does not see clearly that uses are the ends of creation, when he considers that from God the Creator nothing can have existence, and therefore nothing can be created, except use; and that to be use, it must be for the sake of others; and that use for the sake of self even must be for the sake of others, since a use for the sake of self looks to one's being in a state to be of use to others? Whoso considers this is also able to see, that use which is use cannot spring from man, but must be in man from that Being from whom everything that comes forth is use, that is, from the Lord. 309. But as the forms of uses are here treated of, the sub- ject shall be set forth in the following order:— (i.) In earths there is a conatus to produce uses informs, that is, forms of uses. (ii.) In alt forms of uses there is an image of the creation of the universe. (iii.) In all forms of uses there is an image of man. (iv.) In all forms of uses there is an image of the Infinite and the Eternal. 310* (i.) In earths there is a conatus to produce uses in forms, that is, forms of uses.—That there is this conatus in earths is evident from their source, since the substances and matters of which the earth consist are endings and closings of atmospheres which proceed as uses from the spiritual sun (as may be seen above, n. 305, 306). And because these substances and matters are from that source, and their aggregations are held in connection by the pressure of the surrounding atmospheres, it follows that they have from that a perpetual conatus to bring forth forms of uses. The very quality that makes them capable of bringing forth they derive from their source, as being the out- mosts of atmospheres, with which they are consequently in ac- cord. Such a conatus and quality are said to be in earths, but it is meant that they are present in the substances and matters of which the earth consists, whether these are in the earth, or in the atmospheres as exhalations from the earth. That atmo- spheres are full of such things is well known. That there is such a conatus and such quality in the substances and matters of 136 SAPIENTIA ANGELICA substantiis et materiis terrarum, patet manifeste, ex eo, quod semina omnis generis medio calore usque ad intimum eorum aperta, impraegnentur a substantiis subtilissimis, quae non possunt quam ut ex origine spirituali sint, et per id in potentia conjungendi se usui, ex quo prolificum eorum, et tunc per conjunctionem cum materiis ex origine natu- rali, producere usuum formas, et illas dein sicut ex utero emittere, ut etiam in lucem veniant, et sic egerminent et crescant. Conatus ille est postea continuus e terris per radicem usque ad ultima et ab ultimis ad prima, in quibus ipse usus est in sua origine. Ita transeunt usus in formas; et formae ex usu, qui est sicut anima, in progressione a primis ad ultima et ab ultimis ad prima, trahunt ut omnia et singula earum sint alicujus usus. Dicitur quod usus sit sicut anima, quia forma ejus est sicut corpus. Quod conatus adhuc interior sit, qui est conatus producendi usus per egerminationes pro regno animali, etiam sequitur, nam animalia omnis generis ex illis nutriuntur. Quod quoque intimus in illis conatus sit, qui est conatus usum praestandi humano generi, etiam sequitur. Haec sequun- tur ex eo : (i.) Quod ultima sint, ac in ultimis sunt omnia priora simul in suo ordine, secundum illa quae supra pas- sim ostensa sunt. (2.) Quod utriusque generis gradus sint in omnium maximis et minimis, ut supra (n. 222-229) os- tensum est; similiter in conatu illo. (3.) Quod omnes usus a Domino producantur ex ultimis, quare in ultimis erit conatus ad illos. 311. Sed usque omnes illi conatus non sunt vivi, sunt enim conatus virium ultimarum vitae, quibus viribus ex vita ex qua sunt, tandem inest nisus per media oblata redeundi ad suam originem. Atmosphaerae in ultimis fiunt tales vires, a quibus substantiae et materiae, quales in terris sunt, actuantur in formas, et continentur in for- mis tam intra quam extra. Haec pluribus demonstrare non vacat, quia ampli operis est. 312. Prima productio e terris illis, dum adhuc recentes fuerunt, et in sua simplicitate, fuit productio seminum; conatus primus in illis non potuit alius esse. 313. (ii.) Quod in omnibus formis usuum sit aliqua imago creationis.-Formae usuum sunt triplicis generis: formae usuum regni mineralis; formae usuum regni vege- I36 ANGELIC WISDOM earths is plain from the fact that seeds of all kinds, opened by- means of heat to their inmost core, are impregnated by the most subtile substances (which can have no other than a spiritual origin), and through this they have power to conjoin themselves to use, from which comes their prolific principle. Then through conjunclion with matters from a natural origin they are able to produce forms of uses, and thereafter to deliver them as from a womb, that they may come forth into light, and thus sprout up and grow. This conatos is afterwards continuous from the earths through the root even to outmosts, and from outmosts to firsts, wherein use itself has its origin. Thus uses pass into forms; and forms, in their progression from firsts to outmosts and from outmosts to firsts, derive from use (which is like a soul) that each and every thing of the form is of some use. Use is said to be like a soul, because its form is like a body. It also follows that there is a conatos more interior, that is, the conatus to produce uses for the animal kingdom through vegetable growths, since by these animals of every kind are nourished. It further follows that in all these there is an inmost conatus, the conatus to perform use to the human race. These things follow: first, that there are outmosts, and in outmosts are all prior things simultaneously in their order, according to what has been frequently explained above; secondly, that as there are degrees of both kinds in the greatest and least of all things (as was shown above, n. 222-229), so there are likewise in this conatus; and thirdly, that as all uses are brought forth by the Lord out of outmosts, so in outmosts there must be a conatus to uses. 311. Still none of these are living conatus, for they are the conatus of life's outmost forces ; within which forces there exists, from the life out of which they spring, a striving to return at last to their origin through the means afforded. In outmosts, atmospheres become such forces ; and by these forces, substances and matters, such as are on the earth, are molded into forms and held together in forms both within and without. But the subject is too large to allow a more extended explanation here. 312. The first production from these earthy matters, while they were still new and in their simple state, was production of seed; the first conatus therein could not be any other. 313. (ii.) In all forms of uses there is an image of crea- tion.—Forms of uses are of a threefold kind; forms of uses of the mineral kingdom, forms of uses of the vegetable kingdom, and forms of uses of the animal kingdom. The forms of uses DE DIVINO AMORE, PARS IV.-N. 315. 137 tabilis; et formae usuum regni animalis. Formae usuum regni mineralis non describi possunt, quia ad visum non apparent. Primae formae sunt substantiae et materiae, ex quibus terrae, in suis minimis; secundae formae sunt con- gregationes ex illis, quae infinitae varietatis sunt; tertiae formae sunt ex vegetabilibus collapsis in pulverem, exque animalibus exstinctis; et ex evaporationibus et exhalatio- nibus continuis illorum, quae se addunt terris, et faciunt humum illarum. Hae trium graduum formae regni mine- ralis in imagine referunt creationem in eo, quod a sole per atmosphaeras et earum calorem et lucem actuatae produ- cant usus in formis, qui fines creationis fuerunt. Haec imago creationis in conatibus earum, (de quibus supra, n. 310,) recondita latet. 314. In formis usuum regni vegetabilis apparet imago creationis in eo, quod a suis primis procedant ad sua ul- tima, et ab ultimis ad prima. Prima illarum sunt semina, ultima illarum sunt caules investiti libro, et per librum, qui est ultimum caulium, tendunt ad semina, quae ut dic- tum est, sunt illarum prima. Caules investiti libris referunt tellurem investitam terris, e quibus creatio et formatio omnium usuum existit. Quod per libros, philyras et tuni- cas fiant vegetationes, enitendo per involucra radicum continuata circum caules et ramos in initiamenta fructuum, et similiter per fructus in semina, multis notum est. Imago creationis in usuum formis exstat in progressione formationis illorum a primis ad ultima, et ab ultimis ad prima; tum quod in omni progressione sit finis produ- cendi fructus ac semina, quae sunt, usus. Ex supradictis patet, quod progressio creationis universi fuerit a suo Primo, qui est Dominus cinctus Sole, ad ultima, quae sunt terrae, et ab his per usus ad suum Primum seu Do- minum; tum quod fines totius creationis fuerint usus. 315. Sciendum est, quod calor, lux et atmosphaerae mundi naturalis prorsus nihil faciant ad imaginem hanc creationis, sed solum calor, lux et atmosphaerae Solis mundi spiritualis ; haec secum imaginem illam ferunt, ac illam formis usuum regni vegetabilis indunt. Calor, lux et atmosphaerae mundi naturalis solum semina aperiunt, productiones illorum in expansione tenent, et illis indu- cunt materias, quae figunt illas ; sed haec non per vires e CONCERNING DIVINE LOVE. N. 3H-315. 137 of the mineral kingdom cannot be described, because they are not visible to the eye. The first forms are the substances and matters of which the earth consists, in their minutest divisions; the second forms are aggregates of these, which are of infinite variety; the third forms come from plants that have fallen to dust, and from animal remains, and from the continual evapora- tions and exhalations from these, which mix with earths and make the soil. These forms of the mineral kingdom in three degrees represent creation in an image in this, that, moulded by the sun through the atmospheres and their heat and light, they bring forth uses in forms, which uses were creative ends. This image of creation lies deeply hidden within all their conatus (of which see above, n. 310). 314. In the forms of uses of the vegetable kingdom the image of creation appears in this, that from their firsts they proceed to their outmosts, and from outmosts to firsts. Their firsts are seeds, their outmosts are stalks clothed with bark; and by means of the bark which is the outmost of the stalk, they tend to seeds which, as was said, are their firsts. The stalks clothed with layers of bark represent the globe clothed with earths, out of which come the creation and formation of all uses. That vegetation is effected through the outer and inner barks and coatings, by a climbing up, by means of the coverings of the roots (which are continued around the stalks and branches), into the beginnings of the fruit, and in like manner through the fruits into the seeds, is known to many. An image of creation is displayed in forms of uses in the progress of the formation of uses from firsts to outmosts, and from outmosts to firsts; also in this, that in the whole progression there lies the end of producing fruit and seeds, which are uses. From what has been said above it is plain, that the progression of the cre- ation of the universe was from its First (which is the Lord encircled by the sun) to outmosts which are earths, and from these through uses to its First, that is, the Lord; also that the ends of the whole creation were uses. 315. It should be known that the heat, light, and atmo- spheres of the natural world contribute nothing whatever to this image of creation. It is only the heat, light, and atmospheres of the sun of the spiritual world that do this, bringing that image with them, and clothing it with the forms of uses of the vegetable kingdom. The heat, light, and atmospheres of the natural world simply open the seeds, keep their producís in a state of expansion, and clothe them with the matters that give 138 SAPIENTIA ANGELICA suo sole, quae in se spectatae nullae sunt, sed per vires e Sole spirituali, a quibus perpetuo ad illa aguntur ; sed ad dandum illis imaginem creationis, prorsus nihil conferunt; imago enim creationis est spiritualis : sed ut appareat et usum praestet in naturali mundo, ac ut fixa stet et per- duret, erit illa materiata, hoc est, materiis illius mundi confarta. 316. In formis usuum regni animalis similis imago creationis est, ut quod ex semine in uterum seu ovum misso formetur corpus, quod est ultimum ejus ; et quod hoc cum adolescit, producat nova semina. Progressio haec similis est progressioni formarum usuum regni vege- tabilis; semina sunt inchoamenta, uterus. seu ovum est sicut terra; status ante partum, est sicut status seminis in terra dum radicem agit; status post partum usque ad prolificationem, est sicut egerminatio arboris usque ad statum fructificationis ejus. Ex hoc parallelismo patet, quod sicut similitudo creationis est in formis vegetabilium, etiam sit in formis animalium, quod nempe progressio sit a primis ad ultima, et ab ultimis ad prima. Similis imago creationis existit in singulis quae in homine sunt; nam similis est progressio amoris per sapientiam in usus; inde similis voluntatis per intellectum in actus, et similis chari- tatis per fidem in opera. Voluntas et intellectus, tum charitas et fides, sunt prima ex quibus ; actus et opera sunt ultima; ex his per jucunda usuum fit reditio ad sua prima, quae, ut dictum est, sunt voluntas et intellectus, aut charitas et fides. Quod reditio fiat per jucunda usuum, patet manifeste a perceptis jucundis actuum et operum, quae sunt amoris cujusvis, quod refluant ad amoris primum a quo, et quod per id sit conjunctio; jucunda actuum et operum sunt jucunda quae vocantur usus. Similis pro- gressio a primis ad ultima et ab ultimis ad prima exstat in formis purissime organicis affectionum et cogitationum apud hominem; in cerebris ejus sunt formae illae sicut stellares, quae vocantur substantiae cineritiae ; ex illis exeunt fibrae per substantiam medullarem trans cervicem in corpus, quae pergunt ad ultima ibi, et ex ultimis ad prima sua redeunt; reditio fibrarum ad sua prima fit per vasa sanguinis. Similis est progressio omnium affectio- num et cogitationum, quae sunt mutationes et variationes I38 ANGELIC WISDOM them permanence. And this is done not by any forces from their own sun (which viewed in themselves are null), but by forces from the spiritual sun, by which the natural forces are unceas- ingly impelled to these services. Natural forces contribute nothing whatever towards forming this image of creation, for the image of creation is spiritual. But that this image may be manifest and perform use in the natural world, and may stand fixed and be permanent, it must be materalized, that is, filled in with the matters of that world. 316* In the forms of uses of the animal kingdom there is a similar image of creation, in that the animal body, which is the outmost thereof, is formed by a seed deposited in a womb or an ovum, and this body, when mature, brings forth new seeds. This progression is similar to the progression of the forms of uses of the vegetable kingdom: seeds are the beginnings; the womb or the ovum is like the ground; the state before birth is like the state of the seed in the ground while it takes root; the state after birth until the animal becomes prolific is like the growth of the tree until it reaches its state of fruit-bearing. From this parallelism it is plain that there is a likeness of creation in the forms of animals as well as in the forms of plants, in that there is a progression from firsts to outmosts, and from outmosts to firsts. A like image of creation comes out in every single thing there is in man; for there is a like progression of love through wisdom into uses, consequently a like progression of the will through the understanding into acts, and of charity through faith into works. Will and understanding, also charity and faith, are the firsts, or the source; acts and works are the outmosts; from these, by means of the enjoyments of uses, a return is made to their firsts, which, as was said, are the will and understanding, or charity and faith. That the return is effected by means of the enjoyments of uses is very evident from the enjoyments felt in those añs and works which are from any one's love, in that they flow back to their first or love from which they spring and thereby conjunction is effected. The enjoyments of acts and works are what are called the enjoyments of uses. A like progression from firsts to outmosts, and from outmosts to firsts, is exhibited in the most purely organic forms of affections and thoughts in man. In his brains there are those star-like forms called the cineritious substances; out of these go forth fibres through the medullary substance by the neck into the body; passing through to the outmosts of the body, and from outmosts returning to their firsts. This return DE DIVINO AMORE, PARS IV.-N. 318. 27 139 status illarum formarum et substantiarum ; fibrae enim ex formis seu substantiis illis exeuntes sunt comparative sic- ut atmosphaerae ex Sole spirituali, quae sunt continentes caloris et lucis; et actus ex corpore sunt sicut quae per atmosphaeras e terris producuntur, quorum usuum jucunda redeunt ad originem ex qua. Sed quod horum talis pro- gressio sit, et quod progressioni insit imago creationis, aegre potest pleno intellectu comprehendi, ex causa quia millia ac myriades virium operantium in actu apparent sicut unum; et quia jucunda usuum non sistunt ideas in cogitatione, sed modo absque distincta perceptione affici- unt. De his videantur quae prius dicta et ostensa sunt: ut, Quod usus omnium quae creata sunt, ascendant per gradus altitudinis ad hominem, et per hominem ad Deum Creatorem a quo (n. 65-68): et, Quod finis creationis ex- istat in ultimis, qui est, ut omnia redeant ad Creatorem, ac ut sit conjunctio (n. 167–172). Sed haec in adhuc cla- riore luce apparebunt in Parte sequente, ubi de correspon- dentia voluntatis et intellectus cum corde et pulmone agetur. 317. (iii.) Quod in omnibus formis usuum sit aliqua imago hominis, ostensum est supra (n. 61-64). Quod omnes usus a primis ad ultimos, et ab ultimis ad primos relationem habeant ad omnia hominis et corresponden- tiam cum illis, et inde quod homo sit in quadam imagine universum, et vicissim quod universum quoad usus specta- tum sit in imagine homo, videbitur in sequente articulo. 318. (iv.) Quod in omnibus formis usuum sit aliqua imago Infiniti et Aeterni.—Imago Infiniti in illis formis patet a conatu et potentia implendi spatia universi orbis et quoque plurium orbium, in infinitum ; ex uno enim semine producitur arbor, virgultum, aut planta, quae suum spatium implet; ex quavis arbore, virgulto aut planta producuntur semina, ex quibusdam ad aliquot millia, quae sata et egerminata sua spatia implent; et si ex quovis semine illorum totidem nova producta iterum et iterum existerent, intra annos impleretur totus orbis; et si adhuc productiones continuarentur, implerentur plures orbes; et hoc in infinitum. Computa ex uno semine millia, et sub- duc millia in millia decies, vigesies, ad centies, ac videbis. Imago Aeterni etiam similis in illis est ; semina ab anno 140 SAPIENTIA ANGELICA in annum propagantur, et propagationes nusquam desi- nunt; non a creatione mundi huc usque desierunt, nec desinunt in aeternum. Haec bina sunt exstantia indicia et testantia signa quod omnia universi a Deo Infinito ac Aeterno creata sint. Praeter has imagines Infiniti et Aeterni, est adhuc imago Infiniti et Aeterni in varietati- bus; quod nusquam dari queat substantia, status aut res in universo creato eadem seu idem cum altero, non in atmosphaeris, non in terris, nec in formis oriundis ex illis ; ita non in ullis quae implent universum, potest ali- quid idem in aeternum produci. Hoc exstanter per- spicitur in varietate facierum omnium hominum, quod non una eadem detur in universo terrarum orbe, et quod nec una eadem possit dari in aeternum; consequenter non idem animus, cujus typus est facies. QUOD OMNIA UNIVERSI CREATI EX USIBUS SPECTATA REFERANT IN IMAGINE HOMINEM; ET QUOD ID TESTETUR QUOD DEUS SIT HOMO. 319. Homo ab antiquis vocatus est microcosmus, ex eo quod referat macrocosmum, qui est universum in toto complexu : sed hodie non scitur, unde est quod homo' ab antiquis ita vocatus sit, in illo enim non plus ex universo seu macrocosmo apparet, quam quod ex regno ejus ani- mali et ex regno ejus vegetabili nutriatur et quoad corpus vivat, et quod ex calore ejus in statu vivendi teneatur, per lucem ejus videat, et per atmosphaeras ejus audiat et re- spiret : sed haec non faciunt, quod homo sit microcosmus, sicut universum cum omnibus ejus est macrocosmus. Ve- rum quod antiqui hominem vocaverint microcosmum seu parvum universum, hauserunt ex scientia correspondenti- arum, in qua antiquissimi fuerunt, et ex communicatione cum angelis caeli; angeli caeli enim sciunt a visibilibus circum se, quod omnia universi quoad usus spectata, re- ferant in imagine hominem. 320. Quod autem homo sit microcosmus seu parvum universum, ex eo quod universum creatum quoad usus spectatum sit in imagine homo, non potest venire in ali- cujus cogitationem et inde scientiam ex idea universi 140 ANGELIC WISDOM by a thousand ten times, twenty times, a hundred times, and you will see. There is a like image of the Eternal in these forms; seeds are propagated from year to year, and the pro- pagations never cease; they have not ceased from the creation of the world till now, and will not cease to eternity. These two are standing proofs and attesting signs that all things of the universe have been created by an Infinite and Eternal God. Beside these images of the Infinite and Eternal, there is still another in varieties, in that there can never be a substance, state, or thing in the created universe the same as any other, neither in atmospheres, nor in earths, nor in the forms arising out of these, thus not in any of the things which fill the uni- verse can any thing the same be produced to all eternity. This is plainly to be seen in the variety of faces of all human beings; no one face can be found throughout the world which is the same as another, nor can there be to all eternity, consequently not one mind, for the face is the type of the mind. All things of the created universe, viewed in refer- ence TO USES, represent man in an image; and THIS PROVES THAT GOD IS MAN. 319. By the ancients man was called a microcosm, from his representing the macrocosm, that is, the universe in its whole complex; but it is not known at the present day why man was so called by the ancients, for no more of the universe or macrocosm is manifest in him than that he derives nourish- ment and bodily life from its animal and vegetable kingdoms, and that he is kept in a living condition by its heat, sees by its light, and hears and breathes by its atmospheres. Yet these things do not make man a microcosm, as the universe with all things thereof is a macrocosm. The ancients called man a microcosm, or little universe, from truth which they derived from the knowledge of correspondences, in which the most ancient people were, and from their communication with angels of heaven; for angels of heaven know from the things which they see about them that all things of the universe, viewed as to uses, represent man in an image. 320. But the truth that man is a microcosm, or little uni- verse, because the created universe, viewed as to uses is, in image, a man, cannot come into the thought and from that into the knowledge of any one on earth from the idea of the uni- DE DIVINO AMORE, PARS IV.-N. 322. 141 spectati in mundo spirituali. Quare hoc non potest con- firmari, nisi quam ab angelo qui in mundo spirituali est, vel ab aliquo cui datum est in illo mundo esse, et videre illa quae ibi sunt. Hoc quia mihi datum est, possum ex visis ibi hoc arcanum revelare. 321. Sciendum est, quod mundus spiritualis in externa apparentia sit prorsus similis mundo naturali. Apparent ibi terrae, montes, colles, valles, planities, campi, lacus, fluvii, fontes, sicut in mundo naturali ; ita omnia quae regni mineralis sunt. Apparent etiam paradisi, horti, luci, silvae, in quibus arbores et virgulta omnis generis cum fructibus et seminibus; tum plantae, flores, herbae et gra- mina; ita omnia quae sunt regni vegetabilis. Apparent animalia, volatilia, ac pisces omnis generis, ita omnia quae sunt regni animalis. Homo ibi est angelus et spiritus. Hoc praemissum est, ut sciatur, quod universum mundi spiritualis sit prorsus simile universo mundi naturalis, cum sola differentia, quod illa, quae ibi sunt, non sint fixa et stata sicut quae in mundo naturali, quia ibi non est ali- quid naturale, sed omne spirituale. 322. Quod universum illius mundi referat in imagine hominem, manifeste constare potest ex eo, quod omnia illa quae nunc (n. 321) memorata sunt, ad vivum appare- ant et existant circum angelum, et circum societates angelicas, sicut producta aut creata ab illis; manent cir- cum illos et non recedunt. Quod sint sicut producta aut creata ab illis, constat ex eo, quod cum angelus abit, aut cum societas transit alio, non amplius appareant ; tum quando alii angeli loco illorum veniunt, quod mutetur facies omnium circum illos, mutantur paradisiaca quoad arbores et fructus, mutantur floreta quoad rosas et semina, tum campestria quoad herbas et gramina, et quoque mu- tantur species animalium et volatilium. Quod talia exis- tant et quod ita mutentur, est quia omnia illa existunt secundum affectiones et inde cogitationes angelorum ; sunt enim correspondentiae; et quia illa quae correspondent, unum faciunt cum illo cui correspondent, ideo sunt illa imago repraesentativa ejus. Ipsa imago non apparet, quando illa omnia spectantur in formis suis, sed apparet quando illa spectantur in usibus. Datum est videre, quod angeli, quando oculi illorum a Domino aperti sunt, et CONCERNING DIVINE LOVE.—N. 319-322. 141 verse as seen in the spiritual world; consequently, it can be corroborated only by an angel who is in the spiritual world, or by some one to whom it has been granted to be in that world, and to see the things which are there. As this has been granted to me, I am able, from what I have seen there, to disclose this arcanum. 321. It should be known that the spiritual world is, in external appearance, wholly like the natural world. Lands, mountains, hills, valleys, plains, fields, lakes, rivers, springs of water are to be seen there, as in the natural world; thus all things belonging to the mineral kingdom. Paradises, gardens, groves, woods, and in them trees and shrubs of all kinds bearing fruit and seeds; also plants, flowers, herbs, and grasses are to be seen there; thus all things pertaining to the vegetable king- dom. There are also to be seen there, beasts, birds, and fishes of every kind; thus all things pertaining to the animal kingdom. Man is there as angel or spirit. This is premised that it may be known that the universe of the spiritual world is wholly like the universe of the natural world, with this difference only that things in the spiritual world are not fixed and settled like those in the natural world, because in the spiritual world nothing is natural but every thing is spiritual. 322. That the universe of that world represents man in an image can be clearly seen from this, that all things just mentioned (n. 321) appear to the life, and have existence about the angel, and about the angelic societies, as if produced or created from them; they are about them permanently, and do not pass away. That they are as if produced or created from them is seen by their no longer appearing when the angel goes away, or when the society passes to another place; also when other angels come in place of these the appearance of all things about them is changed—in the parks the trees and fruits are changed, in the flower gardens the flowers and seeds, in the fields the herbs and grasses, also the kinds of animals and birds are changed. Such things have existence and are changed in this manner, because all these things come into existence accord- ing to 'the affections and consequent thoughts of the angels, for they are correspondences; and because things that corre- spond make one with that to which they correspond they are an image representative of it. This image is not seen when these things are viewed in respect to their forms, it is seen only when they are viewed in respect to uses. It has been granted me to perceive that the angels, when their eyes were opened by Г 142 SAPIENTIA ANGELICA . viderunt illa ex correspondentia usuum, semet in illis agnoverint et viderint. 323. Nunc quia illa quae circum angelos secundum eorum affectiones et cogitationes existunt, quoddam uni- versum referunt in eo, quod sint terrae, vegetabilia et animalia, et haec faciunt imaginem repraesentativam an- geli, patet unde est, quod antiqui vocaverint hominem microcosmum. 324. Quod ita sit, multis confirmatum est in Arcanis Caelestibus; et quoque in opere De Caclo et Inferno; et quoque passim in antecedentibus, ubi de correspondentia actum est. Ibi etiam ostensum est, quod nihil detur in universo creato quod non correspondentiam habeat cum aliquo hominis, non modo cum ejus affectionibus et inde cogitationibus, sed etiam cum ejus corporis organis et visceribus; non cum illis ut substantiis, sed cum illis ut usibus. Inde est, quod in Verbo, ubi agitur de ecclesia et de homine ejus, toties nominentur arbores, ut oleae, vites et cedri; tum horti, luci et silvae ; ut et animalia terrae, volatilia caeli, ac pisces maris. Nominantur ibi quia correspondent, et per correspondentiam unum faci- unt, sicut dictum est. Quare etiam angeli, cum talia ab homine leguntur in Verbo, non percipiunt illa, sed pro illis ecclesiam, seu homines ecclesiae quoad status eorum. 325. Quoniam omnia universi in imagine referunt hominem, Adamus quoad sapientiam ac intelligentiam describitur per Hortum Edenis, in quo arbores omnis gene- ris, et quoque fluvii, lapis pretiosus et aurum, tum anima- lia, quibus dedit nomina, per quae omnia intelliguntur talia quae apud illum erant, et faciebant id quod vocatur Homo. Paene similia dicuntur de Aschure apud Ezechie- lem (cap. xxxi. 3-9), per quem significatur ecclesia quoad intelligentiam: 'et de Tyro (Ezech. xxviii. 12, [113), per quam significatur ecclesia quoad cognitiones boni et veri. 326. Ex his nunc constare potest, quod omnia uni- versi ex usibus spectata referant in imagine hominem, et quod id testetur quod Deus sit Homo: nam talia, quae supra memorata sunt, non existunt circum hominem an- gelum, ex angelo, sed ex Domino per angelum ; existunt enim ex influxu Divini Amoris et Divinae Sapientiae Domini in angelum, qui est recipiens, et producitur coram I42 ANGELIC WISDOM the Lord, and they saw these things from the correspondence of uses, recognized and saw themselves in them. 323. Inasmuch as these things which have existence about the angels, corresponding to their affections and thoughts, re- present a universe, in that they are lands, plants, and animals, and these constitute an image representative of the angel, it is evident why the ancients called man a microcosm. 324* That this is so has been abundantly confirmed in the Arcana Cœlestia, also in the work on Heaven and Hell, and in the preceding pages wherever correspondence has been treated of. It has there been shown also that nothing is to be found in the created universe which has not a correspondence with something in man, not only with his affections and their thoughts, but also with his bodily organs and viscera; not with these, however, as substances but as uses. From this it is that in the Word, where the church and the man of the church are treated of, such frequent mention is made of trees, such as '' olives," " vines, '' and '' cedars ;" of " gardens, " " groves, '' and '' woods ;'' and of the '' beasts of the earth," "birds of the air, '' and "fish of the sea." They are there mentioned because they correspond, and by correspondence make one, as was said above; consequently, when such things are read in the Word by man, they are not perceived by angels, but the church or the men of the church, in respect to their states, are per- ceived instead. 325. Since all things of the universe have relation in an image to man, the wisdom and intelligence of Adam are de- scribed by the "garden of Eden," wherein were all kinds of trees, also rivers, precious stones, and gold, and animals to which he gave names; by all which are meant such things as were in Adam, and constitute that which is called man. Nearly the same things are said of Ashur, by whom the church in respect to intelligence is signified (Ezek. xxxi. 3-9); and of Tyre, by which the church in respect to knowledges of good and truth is signified (Ezek. xxviii. 12, 13). 326* From all this it can be seen that all things in the universe, viewed from uses, represent man in an image, and that this proves that God is a Man. For such things as have been mentioned above have their existence about the angelic man, not from the angels, but from the Lord through the angels. For they have their existence from the influx of the Lord's Divine Love and Divine Wisdom into the angel, who is a recipient, and before whose eyes all this is brought DE DIVINO AMORE, PARS IV.-N. 329. 143 oculis ejus sicut creatio universi; ex quo norunt ibi, quod Deus sit Homo, et quod universum creatum quoad usus spectatum sit imago Ipsius. QUOD OMNIA QUAE A DOMINO CREATA SUNT, SINT USUS ; ET QUOD IN EO ORDINE, GRADU ET RE- SPECTU SINT USUS, QUO SE REFERUNT AD HOMI- NEM, ET PER HOMINEM AD DOMINUM A QUO. 327. Supra dictum est de his, Quod non aliud quam usus possit existere a Deo Creatore (n. 308). Quod usus omnium quae creata sunt, ascendant per gradus ab ulti- mis ad hominem, et per hominem ad Deum Creatorem a quo (n. 65–68). Quod finis creationis existat in ultimis, qui est ut omnia redeant ad Deum Creatorem, ac ut sit conjunctio (n. 167–172). Quod usus sint, quantum spectant ad Creatorem (n. 307). Quod Divinum non possit aliter quam esse et existere in aliis a se creatis (n. 47-51). Quod omnia universi sint recipientia secundum usus, et hoc secundum gradus (n. (158). Quod universum ex usibus spectatum sit imago Dei (n. (259). Praeter plura. Ex quibus patet haec veritas, quod omnia quae a Domino creata sunt, sint usus, et quod in eo ordine, gradu et re- spectu usus sint, quo se referunt ad hominem, et per homi- nem ad Dominum a quo. Superest ut hic aliqua in specie dicantur de usibus. 328. Per hominem, ad quem usus se referunt, intelli- gitur non solum homo, sed etiam coetus hominum, ac societas minor et major, ut respublica, regnum et impe- rium, ut et societas maxima quae est universus orbis ; nam hic et illa sunt Homo. Similiter ut in caelis : est universum caelum angelicum coram Domino ut unus Homo; pariter unaquaevis societas caeli; inde est, quod unusquisque angelus sit homo. Quod ita sit, videatur in opere De Caelo et Inferno (n. 68-103). Ex his patet, quid per hominem in sequentibus intelligitur. 329. Ex fine creationis universi constare potest quid usus. Finis creationis universi est ut caelum angelicum existat; et quia caelum angelicum est finis, est quoque homo seu genus humanum, quoniam ex hoc est caelum. Inde sequitur, quod omnia quae creata sunt, sint fines medii, et quod hi in eo ordine, gradu et respectu usus CONCERNING DIVINE LOVE.—N. 323-329. I43 forth like the creation of a universe. From this they know there that God is a Man, and that the created universe, viewed in its uses, is an image of God. All things created from the Lord are uses; they are uses in the order, degree, and respect in which they have relation to man, and through man tо the Lord, from whom [they are]. 3*7. In respect to this it has been shown above: That from God the Creator nothing can have existence except uses (n. 308); that the uses of all created things ascend by degrees from outmost things to man, and through man to God the Cre- ator, from whom they are (n. 65-68); that the end of creation has existence in outmosts, which end is, that all things may return to God the Creator, and that there may be conjunction (n. 167-172); that things are uses so far as they have regard to the Creator (n. 307); that the Divine must necessarily be and have existence in others created by itself (n. 47-51); that all things of the universe are recipients according to uses, and this according to degrees (n. 58); that the universe, viewed from uses, is an image of God (n. 59); and many other things. From all which this truth is plain, that all things created by the Lord are uses, and that they are uses in that order, degree, and respect in which they have relation to man, and through man to the Lord from whom [they are]. It remains now that some things should be said in detail respecting uses. 328* By man, to whom uses have relation, is meant, not alone an individual, but an assembly of men, also a society smaller or larger, as a commonwealth, kingdom, or empire, or that largest society, the whole world, for each of these is a man; likewise in heaven the whole angelic heaven is as one man before the Lord, and equally every society of heaven; from this it is that every angel is a man. That this is so may be seen in the work on Heaven and Hell (n. 68-103). This makes clear what is meant by man in what follows. 329. The end of the creation of the universe clearly shows what use is. The end of the creation of the universe is the existence of the angelic heaven; and as the angelic heaven is the end, man also or the human race is the end, since heaven is from that. From which it follows that all created things are mediate ends, and that these are uses in that order, degree, and < 144 SAPIENTIA ANGELICA sint, quo se referunt ad hominem, et per hominem ad Dominum. 330. Quoniam finis creationis est caelum angelicum ex humano genere, ita humanum genus, ideo fines medii sunt omnia reliqua quae creata sunt; quae quia se referunt ad hominem, spectant haec tria ejus, ejus corpus, ejus ra- tionale, et ejus spirituale propter conjunctionem cum Do- mino. Homo enim non potest conjungi Domino, nisi spiri- tualis sit; nec potest spiritualis esse nisi rationalis sit; nec potest rationalis esse nisi corpus in statu integro sit. Sunt haec sicut domus: corpus est sicut fundamentum, ratio- nale est sicut domus superinstructa, spirituale sicut illa quae in domo sunt, et conjunctio cum Domino est sicut habitatio. Inde patet quo ordine, gradu et respectu usus, qui sunt fines medii creationis, se referunt ad hominem; quod nempe ad sustentandum corpus ejus, ad perficiendum rationale ejus, et ad recipiendum spirituale a Domino. 331. Usus ad sustentandum Corpus, se referunt ad ejus nutritionem, induitionem, habitationem, recreationem et delectationem, tutationem, et conservationem status. Usus creati ad corporis nutritionem, sunt omnia regni vegetabilis quae esui et potui sunt; ut fructus, uvae, se- mina, legumina et herbae : tum omnia regni animalis quae eduntur; ut boves, vaccae, juvenci, cervi, oves, haedi, caprae, agni, et ex illis lac; tum aves et pisces plurium generum. Usus creati ad corporis induitionem sunt quo- que ex duobus illis regnis plura : similiter usus ad habi- tationem; et quoque ad recreationem, delectationem, tutationem et conservationem status ; quae non enume- rantur quia nota sunt, ac ideo recensitio illorum solum impleret paginas. Sunt quidem multa quae non homini. in usum cedunt ; verum superflua non tollunt usum, sed faciunt ut usus persistant. Datur etiam abusus usuum; sed abusus non tollit usum, sicut falsificatio veri non tollit verum, nisi solum apud illos qui id faciunt. 332. Usus ad perficiendum Rationale, sunt omnia quae docent illa quae nunc dicta sunt, ac vocantur scientiae et studia, quae se referunt ad naturalia, oeconomica, civilia et moralia ; quae vel ex parentibus et magistris, vel ex libris, vel ex commerciis cum aliis, vel ex semet per reflex- iones ab illis, hauriuntur. Haec rationale in tantum perfi- ciunt, quantum in superiori gradu usus sunt, et permanent 144 ANGELIC WISDOM respect in which they have relation to man, and through man to the Lord. 330. Inasmuch as the end of creation is an angelic heaven out of the human race, and thus the human race itself, all other created things are mediate ends, and these, as having relation to man, with a view to his conjunction with the Lord, refer themselves to these three things in him, his body, his rational, and his spiritual. For man cannot be conjoined to the Lord unless he be spiritual, nor can he be spiritual unless he be rational, nor can he be rational unless his body is in a sound state. These three are like a house, the body like the founda- tion, the rational like the superstructure, the spiritual like those things which are in the house, and conjunclion with the Lord like dwelling in it. From this can be seen in what order, de- gree, and respect uses (which are the mediate ends of creation) have relation to man, namely, (1) for sustaining his body, (2) for perfecting his rational, (3) for receiving what is spiritual from the Lord. 331. Uses for sustaining the body relate to its nourish- ment, its clothing, its habitation, its recreation and enjoyment, its protection and the preservation of its state. The uses cre- ated for the nourishment of the body are all things of the vege- table kingdom suitable for food and drink, as fruits, grapes, grain, pulse, and herbs; in the animal kingdom all things which are eaten, as oxen, cows, calves, deer, sheep, kids, goats, lambs, and milk; also fowls and fish of many kinds. The uses created for the clothing of the body are many other products of these two kingdoms; in like manner, the uses for habitation, also for recreation, enjoyment, protection, and preservation of state. These are not mentioned because they are well known, and their mere enumeration would fill pages. There are many things, to be sure, which are not used by man; but what is superfluous does not do away with use, it ensures continuance. Misuse of uses is also possible, but misuse does not do away with use, even as falsification of truth does not do away with truth except with those who falsify it. 332. Uses for perfecling the rational are all things that give instruction about the subjects above mentioned, and are called sciences and branches of study, pertaining to natural, economical, civil and moral affairs, which are learned by aid of parents and teachers, or from books, or from intercourse with others, or by reflection on these subjects by oneself. These things perfect the rational so far as they are uses in a higher CONCERNING DIVINE LOVE.—N. 33O-335. 145 degree, and they are permanent so far as they are applied to life. Space forbids the enumeration of these uses, by reason both of their multitude and of their varied relation to the common good. 333. Uses for receiving the spiritual from the Lord, are all things that belong to religion and to worship therefrom; thus all things that teach the acknowledgment and knowledge of God and the knowledge and acknowledgment of good and truth, and thus eternal life, which are acquired in the same way as other learning, from parents, teachers, discourses, and books, and especially by applying to life what is learned, and in the Christian world, by doctrines and discourses from the Word, and through the Word from the Lord. These uses in their whole extent may be classified under the same heads as the uses of the body are, as nourishment, clothing, habitation, recreation and enjoyment, protection and preservation of state, if only these are applied to the soul, nutrition to goods of love, clothing to truths of wisdom, habitation to heaven, recre- tion and enjoyment to felicity of life and heavenly joy, pro- tection to safety from infesting evils, and preservation of state to eternal life. All these things are given by the Lord accord- ing to the acknowledgment that all bodily things are also from the Lord, and that a man is only as a servant and house- steward appointed over the goods of his Lord. 334. That such things have been given to man to use and enjoy, and that they are free gifts, is clearly evident from the state of angels in the heavens, who have, like men on earth, a body, a rational, and a spiritual. They are nourished freely, for food is given them daily; they are clothed freely, for gar- ments are given them; their dwellings are free, for houses are given them; nor have they any care about all these things; and so far as they are rational-spiritual do they have enjoyment, pro- tection, and preservation of state. The difference is that angels see that these things,—because created according to the state of their love and wisdom,—are from the Lord (as was shown in the preceding chapter, n. 322); but men do not see this, because their harvest is a yearly one, and is not in accord with the state of their love and wisdom, but in accord with the care bestowed by them. • 335. These things are called uses, because through man they have relation to the Lord; nevertheless, they must not be said to be uses from man for the Lord's sake, but from the Lord for man's sake, inasmuch as in the Lord all uses are in- finitely one, but in man there are no uses except from the Lord; 146 SAPIENTIA ANGELICA non potest bonum facere a se sed a Domino; bonum est quod vocatur usus. Essentia amoris spiritualis est bonum facere aliis non propter se sed propter illos; infinite ma- gis essentia Divini Amoris. Hoc simile est cum amore parentum erga liberos, quod ex amore illis bonum fa- ciant, non propter se sed propter illos ; hoc manifeste videtur in amore matris erga infantes. Creditur quod Dominus, quia adorandus, colendus et glorificandus est, amet adorationem, cultum et gloriam propter Se. Sed amat illa propter hominem, quoniam homo per id in sta- tum venit, ut Divinum possit influere et percipi; nam per id removet homo proprium, quod influxum et receptionem inhibet : proprium enim quod est amor sui, indurat cor et occludit. Hoc removetur per agnitionem, quod a se ipso nihil nisi quam malum fiat, et a Domino nihil nisi quam bonum; inde emollitio cordis et humiliatio, ex qua profluit adoratio et cultus. Ex his sequitur, quod usus, quos Dominus Sibi praestat per hominem, sint ut ex amore possit benefacere; et quia id est amor Ipsius, est receptio jucundum amoris Ipsius. Ne itaque credat aliquis, quod Dominus sit apud illos qui solum adorant Ipsum, sed quod apud illos qui faciunt mandata Ipsius, ita usus; apud hos mansionem habet, non autem apud illos. (Videantur etiam, quae supra, n. 47-49, de his dicta sunt.) QUOD MALI USUS A DOMINO NON CREATI SINT, SED QUOD UNA CUM INFERNO ORTI. 336. Omnia bona quae actu existunt, vocantur usus, et omnia mala quae actu existunt, etiam vocantur usus; sed hi vocantur usus mali, illi autem usus boni. Nunc quia omnia bona sunt ex Domino, et omnia mala ex in- ferno, sequitur quod non alii usus quam boni a Domino creati sint, et quod usus mali ex inferno orti sint. Per usus, de quibus in hoc articulo in specie agitur, intelligun- tur omnia quae super tellure apparent;, sicut animalia omnis generis, et vegetabilia omnis generis : haec et illa quae usum praestant homini, sunt a Domino, et quae dam- num inferunt homini sunt ex inferno. Similiter per usus a Domino intelliguntur omnia quae perficiunt rationale homi- I46 ANGELIC WISDOM for man cannot do good from himself, but only from the Lord, and good is what is called use. The essence of spiritual love is doing good to others, not for the sake of self but for the sake of others; infinitely more is this the essence of Divine Love. It is like the love of parents for their children, in that parents do good to their children from love, not for their own sake but for their children's sake. This is especially manifest in a mother's love for her babe. Because the Lord is to be adored, wor- shipped and glorified, He is supposed to love adoration, worship, and glory for His own sake; but He loves these for man's sake, because by means of them man comes into a state in which the Divine can flow in and be perceived; since by means of them man puts away that which is his own, which stops influx and reception, for what is man's own, which is self-love, hardens the heart and shuts it up. This is removed by man's acknowledging that from himself comes nothing but evil and from the Lord nothing but good; from this acknowl- edgment there is softening of the heart and humiliation, out of which flow forth adoration and worship. From all this it follows, that the use which the Lord performs for Himself through man is that man may be able to do good from love; and since this is the Lord's love, its reception is the enjoyment of His love. Therefore, let no one believe that the Lord is with those who merely worship Him, He is with those who do His commandments, which are uses; with such He has His abode, but not with the former. (See what was said above on this subject, n. 47-49.) Evil uses were not created by the Lord, but origin- ated TOGETHER WITH HELL. 336* All good things that have existence in act are called uses; and all evil things that have existence in act are also called uses, but evil uses, while the former are called good uses. Now, since all good things are from the Lord and all evil things from hell, it follows that none but good uses were created by the Lord, and that evil uses arose out of hell. By the uses specially treated of in this chapter are meant all those things which are to be seen on the earth, as animals of every kind and plants of every kind; such of these as are of use to man are from the Lord, but those which are harmful to man are from hell. By uses from the Lord are likewise meant all things DE DIVINO AMORE, PARS IV.—N. 338. 147 nis, et quae faciunt ut homo recipiat spirituale a Domino; at per usus malos intelliguntur omnia quae destruunt ratio- nale, et faciunt ut homo non fieri spiritualis possit. Quod illa quae damnum inferunt homini, dicantur usus, est quia malis usui sunt ad malefaciendum, et quod etiam condu- cant ad malignitates absorbendas, ita quoque ad medelas: dicitur usus in utroque sensu, sicut amor, ut amor bonus et amor malus, et amor vocat usum omne id quod ab illo fit. 337. Quod usus boni sint a Domino, et quod usus mali sint ab inferno, demonstrabitur hoc ordine :- (i.) Quid super tellure intelligitur per usus malos. (ii.) Quod omnia quae sunt usus mali, sint in inferno, et quae usus boni in caelo. (iii.) Quod influxus continuus sit e mundo spirituali in mundum naturalem. (iv.) Quod influxus ex inferno operetur illa quae usus mali sunt in locis ubi sunt illa quae correspondent. (v.) Quod ultimum spirituale separatum a superiori suo id operetur. (vi.) Quod binae formae sunt in quas operatio per influxum fit, forma vegetabilis et forma animalis. (vii.) Quod utraque forma facultatem propagandi suum genus, et propagationis media, accipiat. 338. (i.) Quid super tellure intelligitur per usus malos.- Per usus malos super tellure intelliguntur omnia noxia in utroque regno, animali et vegetabili, et quoque noxia in regno minerali. Omnia noxia in illis regnis non vacat enumerare, nam hoc foret congerere nomina; ac nomina congerere absque indicatione noxae, quam quodlibet ge- nus producit, non fert illum usum, quem hoc opus pro fine habet. Propter scientiam sufficit hic aliqua nominare. Talia sunt in regno animali serpentes venenati, scorpii, crocodili, dracones, bubones, ululae, mures, locustae, ra- nae, araneae ; tum muscae, fuci, blattae, pediculi, acari; verbo, quae consumunt gramina, folia, fructus, semina, cibos et potus, et noxam inferunt bestiis et hominibus. In regno vegetabili sunt omnes herbae malignae, virulentae et toxicatae; et similia legumina et virgulta. In regno minerali omnes terrae venenatae. Ex his paucis videri potest, quid per usus malos super tellure intelligitur : sunt eniin usus mali omnia quae opposita sunt usibus bonis, de quibus in mox praecedente articulo [(n. 336)]. CONCERNING DIVINE LOVE.—N. 336-338. 147 that perfecl the rational of man, and cause him to receive the spiritual from the Lord; but by evil uses are meant all things that destroy the rational, and make man unable to become spiritual. Those things that are harmful to man are called uses because they are of use to the evil in doing evil, and also are serviceable in absorbing malignities, and thus as remedies. Use is employed in both senses, as love is when we speak of good love and evil love; moreover, everything that love does it calls use. 337. That good uses are from the Lord, and evil uses from hell, will be shown in the following order :— (i.) What is meant by evil uses on the earth. (ii.) All things that are evil uses are in hell, and all things that are good uses are in heaven. (iii.) There is unceasing influx from the spiritual world into the natural world. (iv.) Those things that are evil uses art effetled by the oper- ation of influx from hell, wherever there are such things as correspond thereto. (v.) This is done by the lowest spiritual separated from what is above it. (vi.) There are two forms into which the operation by influx takes place, the vegetable and the animal. (vii.) Both these forms receive the ability to propagate their kind and the means of propagation. 338. (i.) What is meant by evil uses on the earth.—By evil uses on earth are meant all noxious things in both the animal and vegetable kingdom, also in the mineral kingdom. It is needless to enumerate all the noxious things in these kingdoms, for to do so would merely heap up names, and doing this without indicating the noxious effect that each kind produces would not contribute to the object which this work has in view. For the sake of information a few examples will suffice :—In the animal kingdom there are poisonous serpents, scorpions, croco- diles, great snakes, horned owls, screech owls, mice, locusts, frogs, spiders; also flies, drones, moths, lice, mites; in a word, creatures that destroy grasses, leaves, fruits, seeds, meat, and drink, and are harmful to beast and man. In the vegetable kingdom there are all malignant, virulent, and poisonous herbs, with leguminous plants and shrubs of like character; and in the mineral kingdom all poisonous earths. From these few examples it can be seen what is meant by evil uses on earth; for evil uses are all things that are opposite to good uses (ol which in the preceding paragraph, n. 336). CONCERNING DIVINE LOVE.—N. 339-341. 149 This is the reason why those who have written on the origin of vegetables and animals have been compelled to ascribe that origin to nature; or if to God, then in the sense that God had implanted in nature from the beginning a power to produce such things,—not knowing that no power is implanted in nature, since nature, in herself, is dead, and contributes no more to the production of these things than a tool does, for instance, to the work of a mechanic, the tool acting only as it is moved. It is the spiritual, deriving its origin from the sun where the Lord is, and proceeding to the outmosts of nature, that produces the forms of vegetables and animals, exhibiting the marvels that exist in both, and filling the forms with matters from the earth, that they may become fixed and enduring. But because it is now known that there is a spiritual world, and that the spiritual is from the spiritual sun, where the Lord is and which is from the Lord, and that the spiritual is what impels nature to act, as what is living impels what is dead, also that the same things exist in the spiritual world as in the natural world, it can now be seen that vegetables and animals have had their existence only from the Lord through that world, and through that world they have continuous existence. Thus there is unceasing influx from the spiritual world into the natural. That this is so will be abundantly corroborated in the next chapter. Noxious things are produced on earth through influx from hell, by the same law of permission whereby evils themselves from hell flow into men. This law will be set forth in the Angelic Wisdom con- cerning the Divine Providence. 341. (iv.) Those things that are evil uses are effetled by the operation of influx from hell, wherever there are such things as correspond thereto.—The things that correspond to evil uses, that is, to hurtful plants and noxious animals, are cadaverous, putrid, excrementitious, stercoraceous, rancid, and urinous mat- ters; consequently, in places where these are, such herbs and such animalcules spring forth as are mentioned above; and in the torrid zone, like things of larger size, as serpents, basilisks, crocodiles, scorpions, rats, and so forth. Every one knows that swamps, stagnant ponds, dung, fetid bogs, are full of such things; also that noxious insects fill the atmosphere in clouds, and noxious vermin walk the earth in armies, and consume its herbs to the very roots. I once observed in my garden, that in the space of a half yard, nearly all the dust was turned into minute insects, for when it was stirred with a stick, they rose in clouds. That cadaverous and putrid matters are in accord 150 SAPIENTIA ANGELICA cadaverosa ac putida cum noxiis et inutilibus illis animal- culis concordent, et quod homogenea sint, a sola experi- entia patet, quod manifeste ex causa videri potest, quae est quod similes putores et nidores sintin infernis, ubi talia ani- malcula etiam apparent; quare inferna illa inde nominan- tur, et quaedam vocantur cadaverosa, quaedam stercorea, quaedam urinosa, et sic porro; sed sunt illa omnia tecta, ne halitus illi inde exspirent; nam dum aliquantulum ape- riuntur, quod fit quando novitii diaboli intrant, vomitus ciunt, gravedines capiti inferunt; et illa quae simul vene- nata sunt, deliquia inducunt: ipse pulvis ibi etiam talis est, quare ille ibi vocatur pulvis damnatus. Inde patet, quod ubi tales putores sunt, talia noxia sint, quia correspondent. 342. Num talia existant ex ovis illuc translatis vel per aerem, vel per pluvias, vel per meatus cum aquis, vel num existant ex ipsis humoribus et putoribus ibi, erit nunc quaestionis. Quod talia noxia animalcula et insecta, quae supra memorata sunt, ex ovis illuc advectis, vel usque a creatione in terra ubivis reconditis, excludantur, non suf- fragatur omnis experientia, quoniam vermes existunt in seminulis, in nucleis, in lignis, in saxis, immo ex foliis ; tum super herbis et in illis pediculi et tineae, quae cum illis concordant; tum ex muscis quae in domibus, campis et silvis aestate ex nulla materia oviformi in tanta copia exorta apparent similiter ; illa quae corrodunt prata et vireta, ac in quibusdam locis calidis implent aerem ac in- festant, praeter quae in aquis fetidis, vinis acetosis, et in aere pestifero, invisibiliter natant et volant. Hae experi- entiae suffragantur illis qui dicunt quod ipsi odores, nido- res et halitus ex herbis, terris et stagnis exspirati dent quoque initiamenta talibus. Quod postea cum exorta sunt, propagentur vel per ova vel per egestiones, non tollit exortus eorum immediatos ; quoniam omne animal, cum suis viscerulis, etiam generationis organa et propagationis media recipit, de qua re infra (n. 347). His adstipulatur experientia non prius nota, quod similia etiam in infernis sint. 343. Quod inferna supradicta habeant non modo communicationem sed etiam conjunctionem cum talibus in terris, concludi potest ex eo, quod inferna non remota sint ab hominibus, sed quod sint circum illos, immo in illis qui 150 ANGELIC WISDOM with these noxious and useless animacules, and that the two are homogeneous, is evident from mere observation; and is still more clearly seen from the cause, which is, that like stenches and fumes exist in the hells, where such animalcules are like- wise to be seen. Those hells are therefore named accordingly; some are called cadaverous, some stercoraceous, some urinous, and so on. But all these hells are covered over, that those vapors may not escape from them. For when they are opened a very little, which happens when novitiate devils enter, they excite vomiting and cause headache, and such as are also poisonous induce fainting. The very dust there is of the same nature, wherefore it is there called damned dust. From this it is evident that there are such noxious inseñs wherever there are such stenches, because the two correspond. 342. It now becomes a matter of inquiry whether such things spring from eggs conveyed to the spot by means of air, or rain, or water oozing through the soil, or whether they spring from the damp and stenches themselves. That these noxious animacules and insecb mentioned above are hatched from eggs which have been carried to the spot, or which have lain hidden everywhere in the ground since creation, is opposed to all obser- vation. For worms spring forth in minute seeds, the kernels of nuts, in wood, in stones, and even from leaves, and upon plants and in plants there are lice and grubs which are accordant with them. Of flying insects, too, there are such as appear in houses, fields, and woods, which arise in like manner in summer, with no oviform matters sufficient to account for them; also such as devour meadows and lawns, and in some hot localities fill and infest the air; besides those that swim and fly unseen in filthy waters, fermenting wines, and pestilential air. These facb of observation support those who say that the odors, effluvia, and exhalations emitted from plants, earths, and ponds, are what give the initiative to such things. That when they have come forth, they are afterwards propagated either by eggs or offshoots, does not disprove their immediate generation; since every living creature of the kind, along with its minute viscera, receives organs of generation and means of propagation (see below, n. 347). In agreement with these phenomena is the fac t heretofore unknown that there are like things also in the hells. 343. That the hells mentioned above have not only com- munication but conjunction with such things on earth, may be concluded from this, that the hells are not distant from men, DE DIVINO AMORE, PARS IV.—N. 344. 151 mali sunt, ita sunt contigua terris. Homo enim quoad suas affectiones et cupiditates, et inde cogitationes, et ex his et illis quoad suos actus, qui sunt boni aut mali usus, est vel in medio angelorum caeli, vel in medio spirituum inferni ; et quia talia quae super terris etiam in caelis et infernis sunt, sequitur quod influxus inde immediate produ- cat talia, quando temperies adspirat. Sunt enim omnia, quae in mundo spirituali, tam in caelo quam in inferno, apparent, correspondentiae affectionum et cupiditatum, nam ibi secundum illas existunt. Quare cum affectiones ac cupiditates, quae in se spirituales sunt, offendunt homo- genea seu correspondentia in terris, adest spirituale quod dat animam, et materiale quod dat corpus: inest etiam omni spirituali conatus induendi se corpore. Quod inferna sint circum hominem, et inde contigua terris, est quia mundus spiritualis non est in spatio, sed est ubi affectio correspondens. 344. Audivi binos praesides Societatis Anglicanae, Sr. Sloan* et Sr. Fockt in mundo spirituali inter se col- loquentes de existentia seminum et ovorum, et de pro- ductionibus ex illis, in terris. Prior adscripsit illa naturae, et [dixit] quod illi a creatione indita sit potentia et vis medio solis calore producendi talia. Alter dixit, quod illa vis continua sit a Deo Creatore in natura. Ut lis illa dirimeretur, visa est Sr. Sloan avis pulchra; et dictum illi est, ut lustraret illam, num in aliquo minimo differret a simili ave in terra : tenebat illam manu, lustrabat, et dixit quod non esset discrimen; sciebat enim quod illa non esset aliud quam affectio cujusdam angeli extra illum repraesentata sicut avis, et quod evanesceret seu desine- ret cum affectione ejus, quod etiam factum est. Sr. Sloan ex hac experientia convictus est, quod natura nihil pror- sus conferret ad productiones vegetabilium et animalium, sed solum id quod e spirituali mundo influit in naturalem. Dixit, si illa avis in minimis suis foret impleta materiis correspondentibus ex tellure, et sic fixata, quod foret avis perdurans, sicut sunt aves in terris ; et quod simile sit cum illis quae ab inferno sunt. Addidit dicendo, quod si novis- set illa quae nunc novit de mundo spirituali, non plus * Sir Hans Sloane.-Ed. † Martin Folkes.--Ed. CONCERNING DIVINE LOVE.—N. 342-345. 15t but are about them, yea, are within those who are evil; thus they are contiguous to the earth; for man, in regard to his affections and lusts, and consequent thoughts, and in regard to his actions springing from them, which are good or evil uses, is in the midst either of angels of heaven or of spirits of hell; and as such things as are on the earth are also in the heavens and hells, it follows that influx therefrom directly produces such things when the conditions are favorable. All things, in fact, that appear in the spiritual world, whether in heaven or in hell, are correspondences either of affections or of lusts, for they have existence there in accordance with these; conse- quently when affections or lusts, which in themselves are spirit- ual, meet with homogeneous or corresponding things on earth, there are present both the spiritual that furnishes a soul, and the material that furnishes a body. Moreover, within every thing spiritual there is a conatus to clothe itself with a body. The hells are about men, and therefore contiguous to the earth, because the spiritual world is not in space, but is where there is corresponding affection. 344* I heard two presidents of the English Royal Society, Sir Hans Sloane and Martin Folkes, conversing together in the spiritual world about the existence of seeds and eggs, and about productions from them on the earth. The former ascribed them to nature, and contended that nature was endowed from creation with a power and force to produce such effects by means of the sun's heat. The other maintained that this force is in nature unceasingly from God the Creator. To settle the discussion, a beautiful bird appeared to Sir Hans Sloane, and he was asked to examine it to see whether it differed in the smallest particular from a similar bird on earth. He held it in his hand, examined it, and declared that there was no differ- ence. He knew indeed that it was nothing but an affection of some angel represented outside of the angel as a bird, and that it would vanish or cease with the affection that produced it. And this came to pass. By this experience Sir Hans Sloane was convinced that nature contributes nothing whatever to the pro- duction of vegetables and animals, that they are produced solely by what flows into the natural world out of the spiritual world. If that bird, he said, were to be infilled, in its minutest parts, with corresponding matters from the earth, and thus fixed, it would be a lasting bird, like the birds on the earth; and that it is the same with such things as are from hell. To this he added that had he known what he now knew of the spiritual 152 SAPIENTIA ANGELICA adscripsisset naturae, quam quod inserviret spirituali quod a Deo, pro figendo illa quae continue in naturam influunt. 345. (v.) Quod ultimum spirituale separatuin a superi- ori suo id operetur.-In Parte Tertia ostensum est, quod spirituale a Sole suo usque ad ultima naturae defluat per tres gradus, et quod illi gradus dicantur caelestis, spiritua- lis et naturalis; et quod in homine a creatione, et inde a nativitate, tres illi gradus insint, et quod aperiantur se- cundum vitam ejus, et quod si aperitur caelestis gradus, qui est supremus et intimus, homo fiat caelestis ; si gradus spiritualis, qui medius, aperitur, homo fiat spiritualis; et · si modo naturalis gradus, qui est infimus et extremus, aperitur, homo fiat naturalis : et quod si modo fit natura- lis, amet solum illa quae corporis et mundi sunt, et quod quantum illa amat, tantum non amet caelestia et spiritua- lia, et non spectet ad Deum, et quod tantum malus fiat. Ex his patet, quod ultimum spirituale, quod vocatur spi- rituale naturale, separari possit a superioribus suis, et quod hoc separetur apud homines a quibus infernum. Ultimum spirituale a superioribus suis non potest a se se- parari, nec apud bestias, nec in terris, et spectare versus infernum; nisi solum apud homines. Ex his sequitur, quod ultimum spirituale separatum a superiori suo, quale est illis qui in inferno sunt, malos illos usus, de quibus supra, super tellure operetur. Quod noxia super tellure originem ducant ab homine, et sic ex inferno, confirmari patest ex statu terrae Canaanis, de quo in Verbo, quod cum filii Israelis vixerunt secundum praecepta, terrae de- derint proventum suum, similiter greges et armenta; et quod cum contra praecepta vixerunt, terrae fuerint steri- les, et sicut dicitur maledictae, loco messis dederint spi- nas et sentes, ac quod abortiverint greges et armenta, et ferae irruperint. Simile potest deduci ex locustis, ranis et pediculis in Aegypto. 346. (vi.) Quod binae formae sint, in quas operatio per influxum fit; forma vegetabilis et forma animalis.- Quod non nisi quam binae formae universales producantur ex tellure, notum est ex binis regnis naturae, quae vo- cantur regnum animale et regnum vegetabile; et quod omnia unius regni multa communia habeant; ut regnum animale, quod in ejus subjectis sint organa sensuum et organa motuum, tum membra et viscera, quae a cerebris, 152 ANGELIC WISDOM world, he would have ascribed to nature no more than this, that it serves the spiritual, which is from God, in fixing the things which flow in unceasingly into nature. 345* (v0 This is effecled by the lowest spiritual separated from what is above it.—It was shown in Part Third that the spiritual flows down from its sun even to the outmosts of nature through three degrees, which are called the celestial, the spirit- ual, and the natural; that these three degrees are in man from creation, consequently from birth; that they are opened according to man's life; that if the celestial degree which is the highest and inmost is opened, man becomes celestial; if the spiritual degree which is the middle is opened, he becomes spiritual; but if only the natural degree which is the lowest and outmost is opened, he becomes natural; that if man becomes natural only, he loves only corporeal and worldly things; and, that so far as he loves these, so far he does not love celestial and spiritual things, and does not look to God, and so far he becomes evil. From all this it is evident that the lowest spiritual, which is called the spiritual-natural, can be separated from its higher parts, and is separated in such men as hell con- sists of. This lowest spiritual can separate itself from its higher parts, and look to hell, in men only; it cannot be so separated in the beasts, or in earths. From which it follows that these evil uses mentioned above are effected on the earth by this low- est spiritual separated from what is above it, such as it is in those who are in hell. That the noxious things on the earth originate with man, thus from hell, may be shown by the state of the land of Canaan, as described in the Word; for when the children of Israel lived according to the commandments, the earth yielded its increase, likewise the flocks and herds; but when they lived contrary to the precepts of the Law, the ground was barren, and as it is said, accursed; instead of harvests it yielded thorns and briars, the flocks and herds mis- carried, and wild beasts broke in. The same may be inferred from the locusts, frogs, and lice in Egypt. 346. (vi.) There are two forms into which the operation by influx takes place, the vegetable and the animal form.—That there are only two universal forms produced out of the earth is known from the two kingdoms of nature, called the animal and the vegetable kingdoms. And all the departments of either king- dom are known to possess many things in common. Thus the subjecb of the animal kingdom have organs of sense and organs of motion and members and viscera which are actuated by brains, CONCERNING DIVINE LOVE.—N. 345-347- 153 hearts, and lungs. So the subjeds of the vegetable kingdom send down a root into the ground, and bring forth stem, branches, leaves, flowers, fruits, and seeds. Both the animal and the vege- table kingdoms, as regards the production of their forms, derive their origin from the spiritual influx and operation out of the sun of heaven where the Lord is, and not from the influx and operation of nature out of her sun; from this they derive nothing except their fixation, as was said above. All animals, great and small, derive their origin from the spiritual in the outmost degree, which is called the natural; man alone from all three degrees, the celestial, spiritual, and natural. As each degree of height or discrete degree decreases from its perfection to its im- perfection, as light to shade, by continuity, so do animals; there are therefore perfect, less perfect, and imperfect animals. The perfect animals are elephants, camels, horses, mules, oxen, sheep, goats, and others which are of the herd or the flock; the less perfect are birds; and the imperfect are fish and shell-fish; these, as being the lowest of that degree, are as it were in shade, while the former are in light. Yet animals, since they live only from the lowest spiritual degree, which is called the natural, can look nowhere else than towards the earth and td food there, and to their own kind for the sake of propagation; the soul of all these is natural affection and appetite. The subjects of the vegetable kingdom comprise, in like manner, the perfect, less perfect, and imperfect; the perfect are fruit trees, the less perfect are vines and shrubs, and the imperfect are grasses. But vegetables derive from the spiritual out of which they spring that they are uses, while animals derive from the spirit- ual out of which they spring that they are affections and appe- tites, as was said above. 347* (vii.) Each of these forms is endowed, while it exists, with means of propagation.—In all products of the earth, which pertain, as was said above, either to the vegetable or to the animal kingdom, there is an image of creation, and an image of man, and also an image of the infinite and the eternal; this was shown above (n. 313-318); also that the image of the infinite and the eternal is manifest in the capacity of all these for infinite and eternal propagation. They are all, there- fore, endowed with means of propagation; the subjects of the animal kingdom through seeds in the egg, or in the womb, or by spawning; and the subjects of the vegetable kingdom through seeds in the ground. From which it can be seen that although the more imperfect and the noxious animals and vege- 154 SAPIENTIA ANGELICA noxia exoriuntur per influxum immediatum ex inferno, usque postea mediate per semina, ova aut traducem pro- pagentur: quare posito uno non tollitur alterum. 348. Quod omnes usus tam boni quam mali sint ex origine spirituali, ita a Sole ubi Dominus, illustrari potest per hanc experientiam. Audivi quod bona et vera de- missa sint per caelos a Domino ad inferna, et quod eadem illa recepta per gradus ad profundum ibi versa sint in mala et falsa bonis et veris demissis opposita. Quod ita factum sit, fuit causa, quia subjecta recipientia vertunt omnia quae influunt in talia quae congruunt formis suis, prorsus sicut candida lux solis vertitur in colores tetros, et in nigrum, in objectis quorum substantiae interius in tali forma sunt ut lucem suffocent et exstinguant; et quod stagna, stercora et cadavera vertant calorem solis in putores. Ex his constare potest, quod etiam mali usus sint a Sole spirituali, sed quod boni usus in malos in in- ferno convertantur. Inde patet, quod Dominus non crea- verit et creet nisi quam bonos usus, sed quod infernum producat malos. QUOD VISIBILIA IN UNIVERSO CREATO TESTENTUR, QUOD NATURA NIHIL PRODUXERIT, ET NIHIL PRODUCAT, SED QUOD OMNIA DIVINUM EX SE, ET PER MUN- DUM SPIRITUALEM. 349. Plerique in mundo ex apparentia loquuntur, quod sol per calorem et lucem producat id quod conspicitur in campis, agris, hortis et silvis; tum quod sol per calo- rem suum ex ovis excludat vermes, et quod bestias terrae et aves caeli faciat prolificare, immo etiam quod homi- nem vivificet. Illi qui solum ex apparentia ita loquun- tur, possunt ita loqui, attamen usque non illa adscribunt naturae, non enim cogitant de eo: sicut qui loquuntur de sole, quod oriatur et occidat, ac faciat dies et annos, et quod nunc in illa aut illa altitudine sit, illi similiter ex apparentia loquuntur, et possunt ita loqui, et tamen non illa adscribunt soli; non enim cogitant de solis statione et telluris circumversione. At illi qui se confirmant in eo, quod sol per calorem et lucem producat illa quae super 154 ANGELIC WISDOM tables originate through immediate influx out of hell, yet after- wards they are propagated mediately by seeds, eggs, or grafts; consequently, the one position does not annul the other. 348* That all uses, both good and evil, are from a spirit- ual origin, thus from the sun where the Lord is, may be illus- trated by this experience. I have heard that goods and truths have been sent down through the heavens by the Lord to the hells, and that these same, received by degrees to the lowest depths, were there turned into evils and falsities, which are the very opposite of the goods and truths sent down. This took place because recipient subjecb turn all things that inflow into such things as are in agreement with their own forms, just as the white light of the sun is turned into ugly colors or into black in those objects whose substances are interiorly of such a form as to suffocate and extinguish the light, and stagnant ponds, dung- hills, and dead bodies turn the heat of the sun into stenches. From all this it can be seen that even evil uses are from the spiritual sun, but that good uses are changed in hell into evil uses. It is evident, therefore, that the Lord has not created and does not create any except good uses, but that hell produces evil uses. The visible things in the created universe bear wit- ness THAT NATURE HAS PRODUCED AND DOES PRODUCE NOTHING, BUT THAT THE DIVINE OUT OF ITSELF, AND THROUGH THE SPIRITUAL WORLD, PRODUCES ALL THINGS. 349. Speaking from appearances, men in general say that the sun by heat and light produces whatever is to be seen in plains, fields, gardens, and forests; also that the sun by its heat hatches worms from eggs, and makes prolific the beasts of the earth and the fowls of the air; and even gives life to man. Those who speak from appearances only may speak in this way without ascribing these things to nature, because they are not thinking about the matter; as there are those who speak of the sun as rising and setting, and causing days and years, and being now at this or that altitude; such persons likewise speak from appearances, and in doing so, do not ascribe such effecb to the sun, because they are not thinking of the sun's fixity or the earth's revolution. But those who confirm themselves in the idea that the sun produces the things that appear upon the earth DE DIVINO AMORE, PARS IV.-N. 351. 155 tellure apparent, illi tandem adscribunt omnia naturae, et quoque creationem universi, et fiunt naturalistae, et tandem athei. Hi quidem postea possunt dicere, quod Deus creaverit naturam, ac indiderit ei potentiam produ- cendi talia : sed hoc dicunt ex timore jacturae famae ; at usque per Deum Creatorem intelligunt naturam, et quidam ejus intimum, et tunc Divina, quae ecclesia docet, nihili faciunt. 350. Ignoscendi quidem sunt aliqui, quod naturae adscripserint quaedam visibilia, ex duplici causa: Prima, quod non sciverint aliquid de Sole caeli, ubi est Dominus, ac de influxu inde; nec aliquid de mundo spirituali et ejus statu, immo nec de praesentia ejus apud hominem; et quod inde non aliter cogitare potuerint, quam quod spirituale esset purius naturale ; et sic quod angeli es-i sent vel in aethere, vel in stellis ; tum de diabolo, quod esset vel hominis malum, vel si actualiter existeret, esset vel in aere, vel in profundis ; tum quod animae hominum post mortem vel essent in intimo terrae, vel in aliquo ubi seu pu usque ad diem judicii; et similia alia quae phanta- sia induxit ex ignorantia mundi spiritualis et ejus Solis. Altera causa quod ignoscendi sint, est quod non scire potuerint, quomodo Divinum produceret omnia illa quae super tellure apparent, ubi tam bona quam inala sunt; timentes id apud se confirmare, ne etiam mala adscribe- rent Deo, et ne materialem ideam de Deo conciperent, ac Deum et naturam unum facerent, et sic confunderent. Hae binae causae sunt, quod ignoscendi sint qui credi- derunt quod natura producat visibilia ex insito a creatione. Sed usque illi qui per confirmationes pro natura se atheos fecerunt, non ignoscendi sunt, quia potuerunt se confir- mare pro Divino : ignorantia quidem excusat, sed non tol. lit falsum confirmatum, nam hoc falsum cohaeret cum malo, ita cum inferno: quare iidem qui se confirmaverunt pro natura usque ad separationem Divini ab illa, non ali- quid reputant pro peccato, quia omne peccatum est con- tra Divinum quod separaverunt et sic rejecerunt; et qui nihil pro peccato reputant in spiritu, illi post mortem, dum fiunt spiritus, vincti inferno ruunt in nefaria secundum cupiditates, quibus laxaverunt frena. 351. Illi qui credunt Divinam operationem in singulis CONCERNING DIVINE LOVE.—N. 348-351. 155 by means of its heat and light, end by ascribing all things to nature, even the creation of the universe, and become natu- ralists and, at last, atheists. These may continue to say that God created nature and endowed her with the power of pro- ducing such things, but this they say from fear of losing their good name; and by God the Creator they still mean nature, and some mean the innermost of nature, and then the divine things taught by the church are regarded as of no account. 1 350. There are some who are excusable for ascribing certain visible things to nature, for two reasons. First, because they have no knowledge of the sun of heaven, where the Lord is, neither of influx therefrom, or of the spiritual world and its state, or even of its presence with man, and can therefore have no other idea than that the spiritual is a purer natural; consequently, that angels are in the ether or in the stars; and that the devil is either man's evil, or, if an actual existence, that he is in the air or the abyss; also that the souls of men, after death, are either in the interior of the earth, or in some undetermined somewhere till the day of judgment; and other like fancies induced by ignorance of the spiritual world and its sun. Secondly, they are excusable, because they are unable to see how the Divine could produce everything that appears on the earth, where there are not only good things but also evil things, while they are afraid to confirm themselves in such an idea, lest they ascribe the evil things also to God, and form a material conception of God, and make God and nature one, and thus confound the two. For these two reasons those are excusable who believe that nature produces the visible world by a power implanted in her by creation. But those who have made themselves atheists by confirmations in favor of nature are not excusable, because they might have confirmed themselves in favor of the Divine. Ignorance excuses, but does not remove, falsity which has been confirmed, for such falsity coheres with evil, thus with hell. Consequently, those who have confirmed themselves in favor of nature to such an extent as to separate the Divine from nature, regard nothing as sin, because all sin is against the Divine, and this they have separated, and thus have rejected it; and those who in spirit regard nothing as sin, after death when they become spirits, since they are in bonds to hell, rush into wickednesses which are in accord with the lusts to which they have given rein. 351. Those who believe in a Divine operation in all the 156 SAPIENTIA ANGELICA naturae, possunt ex permultis, quae in natura vident, se confirmare pro Divino, aeque, immo plus, quam illi qui se confirmant pro natura; illi enim qui se confirmant pro Divino, attendunt ad mirabilia quae conspiciuntur in pro- ductionibus tam vegetabilium quam animalium. In pro- ductionibus vegetabilium : quod ex seminulo jacto in terram exeat radix, per radicem caulis, ac successive frondes, folia, flores, fructus, usque ad nova semina; prorsus sicut semen sciret ordinem successionis, aut processum quo se renovaturum sit. Quis rationalis cogitare potest, quod sol, qui est purus ignis, hoc sciat, aut quod possit indere calori suo et luci suae, ut talia efficiat, tum quod possit formare mirabilia in illis, ac intendere usum ? Homo, cui rationale elevatum est, cum illa videt et expendit, non potest aliter cogitare, quam quod sint ab Ipso cui infinita sapientia est, ita a Deo. Illi qui agnoscunt Divinum, id quoque vident et cogitant; at illi qui non agnoscunt, id non vident et cogitant, quia non volunt; et sit demittunt rationale suum in sensuale, quod omnes ideas suas trahit ex lumine in quo sunt sensus corporis, ac fallacias illorum con- firmat, dicendo, “Numne vides solem per calorem suum et lucem suam haec operantem? Quid est id quod non vides? num est aliquid ?" Illi qui se confirmant pro Divino, atten- dunt ad mirabilia quae conspiciuntur in productionibus ani- malium: ut hic solum memorem in ovis ; quod in illis lateat pullis in suo semine seu inchoamento cum omni requisito usque ad exclusionem, et quoque cum omni progressione post exclusionem usque ut fiat avis aut volatile in forma genitoris ; et si attendit ad formam, quod illa talis sit, ut non possit, si alte cogitat, quam in stuporem venire, ut quod in minimis eorum sicut in maximis, immo in invisibilibus sicut in visibilibus, sint organa sensuum, quae sunt visus, [auditus,] "odoratus, gustus, tactus, tum organa motuum quae sunt musculi, volant enim et gradiuntur, ut et viscera circum corda et pulmones, quae actuantur a cerebris. Quod vilia insecta etiam talibus gaudeant, notum est ab anatome illorum a quibusdam descripta, imprimis a Swammerdamo in ejus Bibliis Naturae. Qui omnia naturae adscribunt, illi quidem vident talia, sed cogitant modo quod sint, et di- cunt quod natura producat, et hoc dicunt quia averterunt mentem a cogitando de Divino; et qui averterunt se a I56 ANGELIC WISDOM details of nature, are able by many things they see in nature to confirm themselves in favor of the Divine, as fully as others confirm themselves in favor of nature, yea, more fully. For those who confirm themselves in favor of the Divine give attention to the wonders which are displayed in the production both of vegetables and animals. In the produclion of vegetables, how out of a little seed cast into the ground there goes forth a root, and by means of the root a stem, and branches, leaves, flowers, and fruits in succession, even to new seeds; just as if the seed knew the order of succession, or the process by which it is to renew itself. Can any reasonable person think that the sun, which is pure fire, has this knowledge, or that it is able to empower its heat and light to effect these results, or is able to fashion these wonderful things in plants, and to contem- plate use? Any man of elevated reason who sees and weighs these things, must conclude that they come from Him who has infinite wisdom, that is, from God. Those who acknowledge the Divine also see and think this, but those who do not acknowl- edge the Divine do not see or think this because they do not wish to; thus they sink their rational into the sensual, which draws all its ideas from the lumen which is proper to the bodily senses and which confirms their illusions; saying, Do you not see the sun effecting these things by its heat and light? What is a thing that you do not see? Is it anything? Those who confirm themselves in favor of the Divine give attention to the wonders which are displayed in the produclion of animals; as, for instance, in reference to eggs, how the chick in its seed or beginning lies hidden therein, with everything requisite till it is hatched, also with everything pertaining to its subsequent development, until it becomes a bird or flying animal of the same form as its parent. And if one observes the living form, it is such as to fill any one with astonishment who thinks deeply, seeing that in the minutest as in the largest living crea- tures, even in the invisible, as in the visible, there are the organs of sense, namely, sight, hearing, smell, taste, and touch; and organs of motion which are muscles, for they fly and walk; also viscera surrounding the heart and lungs, which are set in action by brains. That even the commonest insects enjoy such organ- isms is shown in works on their anatomy, and especially by Swammcrdam, in his Biblia Natures. Those who ascribe every- thing to nature, see all these things, but they merely perceive that they exist, and say that nature produces them. They say this because they have turned their minds away from thinking 158 SAPIENTIA ANGELICA - 354. Quisque ex visibilibus in natura pro Divino potest se confirmare, dum videt vermes, qui ex jucundo cujusdam cupidinis affectant et spirant mutationem status sui terrestris in statum quendam analogum caelestis, et propterea repunt in loca, ac mittunt se sicut in uterum ut renascantur, et ibi fiant chrysallides, aureliae, erucae, nymphae, et demum papiliones, et tunc hanc metamor- phosin passae, et secundum speciem pulchris induti alis, evolant in aerem sicut in suum caelum, ac ibi genialiter ludunt, agunt connubia, ponunt ova, ac prospiciunt sibi posteritatem ; ac interea vietu amoeno et dulci ex floribus se nutriunt. Quis non, qui pro Divino ex visibilibus na- turae se confirmat, non videt aliquam imaginem terrestris status hominis in illis ut vermibus, et imaginem status caelestis in illis ut papilionibus. At illi qui pro natura se confirmant, vident quidem illa, sed quia caelestem homi- nis statum rejecerunt animo, vocant illa meros naturae instinctus. 355. Quisque ex visibilibus in natura pro Divino se potest confirmare, dum attendit ad illa quae nota sunt de apibus, quod sciant ex herbis et floribus colligere ceram, et exsugere mel, ac struere cellas sicut domunculas, et disponere illas in formam civitatis cum plateis per quas intrent et per quas exeant; quod e longinquo odorent flores et herbas, e quibus colligant ceras pro domo, ac mella pro victu, et quod illis refertae revolent secundum plagam, ad suum alveare. Sic prospiciunt sibi victum et habitationem pro ventura hieme, sicut illam praeviderent et scirent. Praeficiunt etiam sibi dominam sicut reginam, • ex qua posteritas propagetur; et pro illa quasi aulam su- pra se struunt, cum satellitiis circum, quae cum tempus partus instat, vadit in comitatu a satellitiis a cellula in cellulam, et ponit ova, quae turba sequens circumlinit ne laedantur ab aere; inde illis nova soboles. Postea, cum haec ad aetatem suam provecta est, ut similia possint facere, expellitur domo; ac expulsum examen se primum colligit, et inde in turma, ne consociatio dissipetur, evolat ad investigandum sibi domicilium. Circa autumnum etiam inutiles fuci educuntur, et deprivantnr alis, ne redeant, et escas suas, quibus nihil operae impenderunt, consumant: praeter plura. Ex quibus constare potest, quod illis prop- 158 ANGELIC WISDOM 354. Any one may confirm himself in favor of the Divine from things seen in nature, when he sees larvae, from the delight of some impulse, desiring and longing to change their terrestial state to a likeness of the heavenly state, and for this purpose creeping into corners, and putting themselves as it were into a womb in order to be born again, and there becoming chrysalises, aurelias, caterpillars, nymphs, and at length butter- flies; and having undergone this metamorphosis, and each after its kind been decked with beautiful wings, they ascend into the air as into their heaven, and there disport themselves joyfully, form marriage unions, lay eggs, and provide for themselves a posterity, nourished meanwhile with pleasant and sweet food from flowers. Who that confirms himself in favor of the Divine from things seen in nature can help seeing an image of man's earthly state in these as larvae, and in them as butterflies an image of the heavenly state? Those who confirm themselves in favor of nature see the same things, but because in heart they have rejected the heavenly state of man they call them merely natural instinös. 355* Any one may confirm himself in favor of the Divine from things seen in nature by giving attention to what is known about bees: that they know how to collect wax and suck honey from herbs and flowers, and to build cells like little houses, and set them in the form of a city, with streets through which to come in and go out; that they scent at long distances the flowers and herbs from which they collect wax for their houses and honey for food, and laden with these fly back in a direct line to the hive; thus providing themselves with food and habitation for the coming winter, as if they had foresight and knowledge of it. They also set over them a mistress as queen, out of whom a posterity may be propagated; and for her they build a sort of a palace over themselves with guards around it; and when her time of bringing forth is at hand, she goes attended by her guards from cell to cell, and lays her eggs, which the crowd of followers smear over to protect them from the air, from which a new progeny springs forth for them. When this progeny becomes mature enough to do the same, it is driven from the hive. The expelled swarm first collecb, and then in a close body, to preserve its integrity, flies away in quest of a home for itself. Moreover, in the autumn the useless drones are led out and are deprived of their wings to prevent their returning and consuming the food for which they have not labored: not to mention other particulars. From all this it DE DIVINO AMORE, PARS IV.--N. 357. 159 ter usum quem praestant humano generi, ex influxu e spirituali mundo, sit forma regiminis qualis est apud homi- nes in terris, immo apud angelos in caelis. Quis cui ratio illibata est, non videt, quod talia apud illos non sint ex mundo naturali? Quid sol a quo natura est, commune ha- bet cum regimine aemulo et analogo regiminis caelestis ? Ex his et ex consimilibus aliis apud animalia bruta, con- fessor et cultor naturae confirmat se pro natura, cum con- fessor et cultor Dei ex iisdem confirmat se pro Divino. Nam spiritualis homo videt spiritualia in illis, et naturalis homo videt naturalia in illis, ita quisque qualis est. Quod me attinet, talia mihi fuerunt testimonia influxus spiritua- lis in naturale, seu mundi spiritualis in mundum natura- lem, ita a Divina Sapientia Domini. Expende etiam, num de aliqua forma regiminis, aut de aliqua lege civili, aut de aliqua virtute morali, aut de aliqua veritate spirituali, potes analytice cogitare, nisi Divinum ex Sapientia sua per mundum spiritualem influat. Quod ad me, non potui nec possum: animadverti enim perceptibiliter et sensibi- liter influxum illum nunc intra novendecim annos con- tinue; quare hoc dico ex testato. 356. Num aliquod naturale pro fine potest habere usum, ac disponere usus in ordines et in formas? Hoc non potest nisi quam sapiens; ac universum ita ordinare et formare, non potest nisi Deus, cui infinita Sapientia est. Quis alius, aut quid aliud, potest praevidere et providere omnia illa quae victus et amictus sint hominibus, victus ex fructibus terrae et ex animalibus, ac vestitus ex iisdem. Inter mirabilia est, quod viles illi vermes, qui vocantur bombyces, serico vestirent, et magnifice ornarent, et femi- nas et viros a reginis et regibus usque ad ancillas et fa- mulos; et quod viles vermes, qui sunt apes, suppeditarent ceras pro luminaribus, ex quibus templa et aulae in splen- dore sunt. Haec et plura sunt auctoramenta exstantia, quod Dominus a Se per mundum spiritualem operetur om- nia quae in natura existunt. 357. His adjiciendum est, quod in mundo spirituali mihi visi sint illi, qui pro natura ex visibilibus mundi se confirmaverunt, usque ut athei facti sint; et quod intellec- tus eorum in luce spirituali apparuerit apertus infra, sed clausus supra, ex causa quia cogitatione specta runt de- CONCERNING DIVINE LOVE.—N. 354-357. 159 appears that bees, because of their use to the human race, have from influx from the spiritual world, a form of government simi- lar to that among men on earth, and even like that of angels in heaven. Can any man of unimpaired reason fail to see that these doings of the bees are not from the natural world? What has that sun, from which nature springs, in common with a govern- ment which vies with and resembles the government of heaven? From these things and others very similar to them in the brute creation, the confessor and worshipper of nature confirms himself in favor of nature, while the confessor and worshipper of God confirms himself from the same things in favor of the Divine; for the spiritual man sees in them spiritual things and the natural man natural things, thus each according to his character. As for myself, such things have been proofs to me of an influx of the spiritual into the natural, that is, of the spiritual world into the natural world, thus of an influx from the Lord's Divine Wis- dom. Consider, moreover, whether you can think analytically concerning any form of government, or any civil law, or moral virtue, or spiritual truth, unless the Divine out of His wisdom flows in through the spiritual world? For myself, I could not and cannot. For having now observed that influx perceptibly and sensibly for about nineteen years continually, I speak from proof. 356* Can anything natural regard use as an end and dispose uses into series and forms? No one can do this unless he be wise; and no one but God, whose wisdom is infinite, can so give order and form to the universe. Who else or what else can foresee and provide all things needful for the food and clothing of man,—food from the fruits of the earth and from animals, and clothing from the same? How marvelous that so insignificant a creature as the silk-worm should clothe in silk and splendidly adorn both women and men, from queens and kings to maid-servants and men-servants, and that insignificant insecb like the bees should supply wax for the candles by which temples and palaces are made brilliant. These and many other things are manifest proofs that the Lord, through the spiritual world, produces from Himself all things that come into existence in nature. 357. To this must be added that those who have confirmed themselves in favor of nature, from the visible things of the world, until they have become atheists, have been seen by me in the spiritual world; and in the spiritual light their under- standing appeared open below, but closed above, because in 160 SAPIENTIA ANGELICA orsum ad terram, et non sursum ad caelum. Supra sensu- ale, quod est infimum intellectus, apparuit sicut velamen; apud quosdam fulgurans ex igne infernali, apud quosdam atrum sicut fuliginis, et apud quosdam lividum sicut cada- veris. Caveat itaque quisque sibi a confirmationibus pro natura ; confirmet se pro Divino; non deest supellex. l60 ANGELIC WISDOM thought they had looked downward toward the earth, and not upward toward heaven. Above their sensual, which is the bottom of the understanding, appeared something like a veil; which in some flashed with hellish fire, in some was black like soot, and in some livid like a corpse. Therefore let every one beware of confirmations in favor of nature: let him confirm himself in favor of the Divine, for there is no lack of means. DE DIVINO AMORE, PARS V.-N. 359. 161 Pars Quinta. QUOD A DOMINO APUD HOMINEM CREATA ET FORMATA SINT DUO RECEPTACULA ET HABITACULA IPSIUS, QUAE VOCANTUR VOLUNTAS ET INTELLECTUS; VOLUNTAS PRO DIVINO AMORE IPSIUS, ET IN- TELLECTUS PRO DIVINA SAPIENTIA IPSIUS. 358. Actum est de Divino Amore et de Divina Sapi- entia Dei Creatoris, qui est Dominus ab aeterno; et de creatione universi; nunc aliquid dicetur de creatione ho- minis. Legitur quod homo creatus sit in imaginem Dei secundum similitudinem Ipsius (Genes. i. 26). Per “ima- ginem Dei” ibi intelligitur Divina sapientia, et per “simi- litudinem Dei” Divinus amor; nam sapientia non aliud est quam imago amoris, sistit enim amor se videndum et cog- noscendum in sapientia; et quia ibi videtur et cognoscitur, est sapientia imago ejus. Amor etiam est Esse vitae, et sapientia est Existere vitae ex illo. Similitudo et imago Dei apparet perspicue apud angelos; elucet enim amor ab interiori in facie illorum, et sapientia in pulchritudine, et pulchritudo est forma amoris illorum : vidi et cognovi. 359. Homo non potest esse imago Dei secundum similitudinem Ipsius, nisi Deus sit in illo, et sit vita ejus ab intimo. Quod Deus sit in homine, et ab intimo sit vita ejus, sequitur ex illis quae supra (n. 4-6) demonstrata sunt, quod solus Deus sit Vita, et quod homines et an- geli sint recipientes vitae ab Ipso. Notum etiam est ex c'erbo, quod Deus sit in homine, et quod mansionem apud illum faciat; et quia notum est ex Verbo, sollenne est praedicatoribus dicere, ut praeparent se ad recipiendum Deum, ut intret in illos, ut sit in cordibus eorum, ut sint habitaculum Ipsius : similiter loquitur devotus in precibus ; ita quidam apertius de Spiritu Sancto, quem credunt in ipsis esse, dum in sancto zelo sunt, et ex illo cogitant, loquuntur et praedicant. Quod Spiritus Sanctus sit Do- minus, et non aliquis Deus qui est Persona per se, in CONCERNING DIVINE LOVE.—N. 358, 359. l6l $art f iftij. Two receptacles and habitations for hlmself, called Will and Understanding, are created and formed by the Lord in man; the Will for His Divine Love, and the Understanding for His Divine Wisdom. 358. The Divine Love and Divine Wisdom of God the Creator, who is the Lord from eternity, and also the creation of the universe, have been treated of; something shall now be said of the creation of man. We read (in Gen. i. 26) that man was created "in the image of God, after His likeness." By "image of God" is there meant the Divine Wisdom, and by "likeness" of God the Divine Love; since wisdom is nothing but an image of love, for in wisdom love presents itself to be seen and recognized, and because it is seen and recognized in wisdom, wisdom is an image of it. Moreover, love is the esse of life, and wisdom is the existere of life therefrom. In angels the likeness and image of God clearly appear, since love from within shines forth in their faces, and wisdom in their beauty, and their beauty is a form of their love. I have seen and know. 359* Man cannot be an image of God, after His likeness, unless God is in him and is his life from the inmost. That God is in man and is his life from the inmost, follows from what has been shown above (n. 4-6), that God alone is life, and that men and angels are recipients of life from Him. That God is in man and that He makes His abode with him, is known also from the Word; for which reason it is customary for preachers to declare that men ought to prepare themselves to receive God, that He may enter into them, and be in their hearts, that they may be His dwelling-place. The devout man says the same in his prayers, and some more freely respecting the Holy Spirit, which they believe to be in them when they are in holy zeal, and from that zeal they think, speak, and preach. That the Holy Spirit is the Lord, and not a God who is a person by - 162 SAPIENTIA ANGELICA Doctrina Novae Hierosolymae de Domino (n. 51-53) osten- sum est. Dicit enim Dominus, “In die illo cognoscetis,... quod vos in Me, et Ego in vobis” (Joh. xiv. (20,] 21; similiter, cap. xv. 11/4, 5; cap. xvii. 23). 360. Nunc quia Dominus est Divinus Amor et Di- vina Sapientia, et haec duo essentialiter sunt Ipse, ut habitet in homine, et homini det vitam, necessum est, ut in homine creaverit et formaverit receptacula et habita- cula Sui, unum pro amore et alterum pro sapientia. Haec receptacula et habitacula apud hominem vocantur voluntas et intellectus; receptaculum et habitaculum amo- ris, voluntas; ac receptaculum et habitaculum sapientiae, intellectus. Quod haec duo sint Domini apud hominem, et quod ex illis duobus sit omnis vita homini, videbitur in sequentibus. 361. Quod duo illa, voluntas et intellectus, sint cui- vis homini, et inter se distincta sicut amor et sapientia inter se, scitur et non scitur in mundo. Scitur ex com- · muni perceptione, et non scitur ex cogitatione, et minus ex hac in descriptione. Quis enim non ex communi percep- tione scit, quod voluntas et intellectus sint duo distincta apud hominem? Quisque enim id percipit dum audit, et quoque dicere potest alteri, “Hic bene vult, sed non bene intelligit ; at hic bene intelligit, sed non bene vult; amo illum qui bene intelligit et bene vult, sed non amo illum qui bene intelligit et male vult:" at cum ille cogitat de voluntate et intellectu, non illa duo facit et distinguit, sed confundit; causa est quia cogitatio communicat cum visu corporis. Ille adhuc minus comprehendit quod volun- tas et intellectus duo distincta sint, cum scribit ; causa est, quia tunc cogitatio communicat cum sensuali, quod est proprium hominis; inde est, quod quidam possint bene cogitare et loqui, sed usque non bene scribere ; hoc commune est apud sexum femininum. Simile est cum rebus aliis multis. Quis non ex communi perceptione novit, quod homo qui bene vivit, salvetur, et qui male vivit condemnetur ? Tum quod homo qui bene vivit inter angelos veniat, et ibi videat, audiat, et loquatur sicut homo? Ut et, quod illi conscientia sit, qui facit justum ex justo, ac rectum ex recto? At si recedit a communi perceptione, et submittit illa cogitationi, tunc non scit IÖ2 ANGELIC WISDOM Himselr, has been shown in The Doclrine of the New Jerusa- lem concerning the Lord (n. 51-53). For the Lord declares, "In that day ye shall know that ye are in Me,and I in you" {John xiv. 20; so also in chap. xv. 4, 5 ; and chap. xvii. 23). 360. Now because the Lord is Divine Love and Divine Wisdom, and these two essentially are Himself, it is necessary, in order that He may abide in man and give life to man, that He should create and form in man receptacles and abodes for Himself; the one for love and the other for wisdom. These receptacles and abodes in man are called will and understand- ing; the receptacle and abode of love is called the will, and of wisdom the understanding. That these two are the Lord's in man, and that from these two man has all his life, will be seen in what follows. 361* That every man has these two, will and understand- ing, and that they are distindt from each other, as love and wisdom are distinct, is known and is not known in the world. It is known by common perception, but it is not known by thought and still less by thought when written out; for who does not know by common perception that the will and the understanding are two distinct things in man? Every one perceives this when he hears it stated, and may himself say to another, This man means well, but does not understand clearly; while that one's understanding is good, but his will is not: I like the man whose understanding and will are both good; but I do not like him whose understanding is good and his will bad. Yet when he thinks about the will and the understand- ing he does not make them two and distinguish them, but con- founds them, because his thought then acts in common with the bodily sight. When writing he apprehends still less that will and understanding are two distinct things, because his thought then acb in common with the sensual, that is, with what is the man's own. From this it is that some can think and speak well, but cannot write well. This is common with the female sex. It is the same with many other things. Is it not known by everyone from common perception that a man whose life is good is saved, but that a man whose life is bad is con- demned? Also that one whose life is good will enter the society of angels, and will there see, hear, and speak like a man? Also that one who from justice does what is just and from what is right does right, has a conscience? But if one lapses from common perception, and submits these things to thought, he DE DIVINO AMORE, PARS V.—N. 362. 163 quid conscientia, nec quod anima possit videre, audire et loqui sicut homo, nec quod bonum vitae sit nisi quam dare pauperibus. Ac si ex cogitatione scribis illa, con- firmas illa per apparentias et fallacias, ac per verba soni et nullius rei. Inde est, quod plures eruditi, qui multum cogitaverunt, et plus qui scripserunt, communem percep- tionem apud se debilitaverint et obscuraverint, immo destruxerint; et quod simplices clarius videant, quid bo- num et verum, quam qui credunt se super illos sapere. Communis illa perceptio est ex influxu e caelo, ac cadit in cogitationem usque ad visum, at cogitatio separata a communi perceptione cadit in imaginationem, ex visu et ex proprio. Quod ita sit, experiaris. Dic alicui, qui in communi perceptione est, aliquod verum, et videbit; dic quod simus, vivamus et moveamur a Deo et in Deo, et videbit ; dic quod Deus habitet in amore et in sapientia apud hominem, et videbit; dic porro, quod voluntas sit receptaculum amoris, et intellectus receptaculum sapien- tiae, et explica paulum, et videbit; dic quod Deus sit ipse Amor et ipsa Sapientia, et videbit; interroga quid consci- entia, et dicet : at dic eadem alicui erudito, qui non ex communi perceptione cogitaverat, sed ex principiis vel ex ideis captis per visum e mundo, is non videbit. Expende postea, quis sapientior. QUOD VOLUNTAS ET INTELLECTUS, QUAE SUNT RECEP- TACULA AMORIS ET SAPIENTIAE, SINT IN CERE- BRIS IN (TOTO ET IN QUALIBET PARTE EORUM, ET INDE IN CORPORE IN TOTO ET IN QUALIBET PARTE EJUS. 362. Haec demonstranda sunt hoc ordine :- (i.) Quod amor et sapientia, et inde voluntas et intellectus faciant ipsam vitam hominis. (ii.) Quod vita hominis sit in principiis suis in cerebris, et in principiatis in corpore. (iii.) Quod qualis vita est in principiis, talis sit in toto et in qualibe: parte. (iv.) Quod vita per principia illa sit ex qualibet parte in toto, et ex toto in qualibet parte. (v.) Qualis est amor talis est sapientia, et inde talis est homo. CONCERNING DIVINE LOVE.—N. 360-362. 163 does not know what conscience is; or that the soul can see, hear, and speak like a man; or that the good of life is any- thing except giving to the poor. And if from thought you write about these things, you confirm them by appearances and fallacies, and by words of sound but of no substance. For this reason many of the learned who have thought much, and especially who have written much, have weakened and obscured, yea, have destroyed their common perception; while the simple see more clearly what is good and true than those who think themselves their superiors in wisdom. This com- mon perception comes by influx from heaven, and descends into thought even to sight; but thought separated from common perception flows into imagination from the sight and from what is man's own. You may observe that this is so. Tell some truth to any one that is in common perception, and he will see it; tell him that from God and in God we are and live and are moyed, and he will see it; tell him that God dwells with man in love and in wisdom, and he will see it; tell him further that the will is the receptacle of love, and the understanding of wisdom, and explain it a little, and he will see it; tell him that God is Love itself and Wisdom itself, and he will see it; ask him what conscience is, and he will tell you. But say the same things to one of the learned, who has not thought from com- mon perception, but from principles or from ideas obtained from the world through sight, and he will not see. Then consider which is the wiser. Will and understanding, which are the receptacles OF love and wisdom, are in the brains, in the whole and in every part of them, and there- from IN THE BODY, IN THE WHOLE AND IN EVERY PART OF IT. 362* This shall be shown in the following order :— (i.) Love and wisdom, and will and understanding there- from, make the very life of man. (ii.) The life of man in its first principles is in the brains, and in its derivatives in the body. (iii.) Such as life is in its first principles, such it is in the whole and in every part. (iv.) By means of first principles life is in the whole from every part, and in every part from the whole. (v.) Such as the love is, such is the wisdom, consequently such is the man. 164 SAPIENTIA ANGELICA 363. (i.) Quod amor et sapientia, et inde voluntas et in- tellectus, faciant ipsam vitam hominis.- Vix aliquis scit quid vita. Cum quis cogitat de illa, apparet sicut sit quoddam volatile, cujus idea non datur. Hoc apparet, quia nescitur quod solus Deus sit Vita, et quod Vita Ipsius sit Divinus Amor et Divina Sapientia ; inde patet quod non aliud sit vita apud hominem, et quod in gradu quo recipit sit apud illum vita. Notum est, quod a sole procedat calor et lux, et quod omnia universi sint recipientia, et quod in gradu quo recipiunt incalescant et luceant: ita quoque a Sole ubi est Dominus, a quo procedens calor est Amor, et procedens lux est Sapientia, ut in Parte Secunda ostensum est. Ex his duobus itaque, quae procedunt a Domino ut Sole, est vita. Quod amor et sapientia a Domino sit vita, constare etiam potest ex eo, quod homo sicut amor recedit ab illo, tor- pescat, et sicut sapientia recedit, stupescat, et si prorsus recederent, exstingueretur. Sunt plura amoris, quae alia nomina sortita sunt, quia sunt derivationes ; sicut affec- tiones, cupidines, appetitus, et eorum voluptates et jucun- ditates: et sunt plura sapientiae, sicut perceptio, reflexio, recordatio, cogitatio, intentio ad rem: et sunt plura utri- usque tam amoris quam sapientiae, ut consensus, conclu- sio, et determinatio ad actum, praeter alia : sunt quidem omnia illa utriusque, sed denominantur a potiori et propiori. Ex illis duobus ultimo derivantur sensationes, quae sunt visus, auditus, odoratus, gustus et tactus, cum earum ju- cundis et amoenis. Ex apparentia est quod oculus videat; sed intellectus videt per oculum ; quare etiam dicitur videre de intellectu. Apparentia est, quod auris audiat, sed in- tellectus audit per aurem; quare etiam audire dicitur de attentione et auscultatione quae est intellectus. Appa- rentia est quod nares odorent, et quod lingua gustet ; sed intellectus ex sua perceptione odorat, et quoque gustat; quare etiam dicitur de perceptione odorare et gustare. Et sic porro. Omnium horum et illorum fontes sunt amor et sapientia : ex quo constare potest, quod haec duo faci- ant vitam hominis. 364. Quod intellectus sit receptaculum sapientiae, quisque videt; at quod voluntas sit receptaculum amoris, pauci vident. Causa est quia voluntas nihil agit ex se, 164 ANGELIC WISDOM 363* (i.) Love and wisdom, and will and understanding there/rom, make the very life of man.—Scarcely any one knows what life is. When'one thinks about life, it seems as though it were an airy something, of which no distinct idea is possible. It so seems because it is not known that God alone is life, and that His life is Divine Love and Divine Wisdom. From this it is evident that in man life is nothing else than love and wisdom, and that there is life in man in the degree in which he receives these. It is known that heat and light go forth from the sun, and that all things in the universe are recipients, and grow warm and bright in the degree in which they receive. So do heat and light go forth from the sun where the Lord is; the heat going forth therefrom is love, and the light wisdom (as shown in Part Second). Life, therefore, is from these two which go forth from the Lord as a sun. That love and wisdom from the Lord is life can be seen also from this, that man grows torpid as love recedes from him, and stupid as wisdom recedes from him, and that were they to recede altogether he would become ex- tinct. There are many things pertaining to love which have received other names because they are derivatives, such as affections, desires, appetites, and their pleasures and enjoyments; and there are many things pertaining to wisdom, such as per- ception, reflection, recollection, thought, being intent upon something; and there are many pertaining to both love and wisdom, such as consent,conclusion, and determination to action; besides others. All, in fact, pertain to both, but they are desig- nated from the more prominent and nearer of the two. From these two are derived ultimately sensations, those of sight, hearing, smell, taste, and touch, with their enjoyments and pleasures. It is according to appearance that the eye sees: but it is the understanding that sees through the eye; conse- quently seeing is predicated also of the understanding. The appearance is that the ear hears: but it is the understanding that hears through the ear; consequently hearing is predicated also of attention and giving heed, which pertain to the under- standing. The appearance is that the nose smells, and the tongue tastes: but it is the understanding that smells and also tastes by virtue of its perception; therefore smelling and tast- ing are predicated also of perception. So in other cases. The sources of all these are love and wisdom; from which it can be seen that these two make the life of man. 364. Everyone sees that the understanding is a receptacle of wisdom, but few see that the will is a receptacle of love. DE DIVINO AMORE, PARS V.-N. 365. 165 sed agit per intellectum; tum quia cum amor voluntatis transit in sapientiam intellectus, primum abit in affec- tionem, et sic transit, et affectio non percipitur nisi per aliquod volupe cogitandi, loquendi et faciendi, ad quod non attenditur : quod tamen inde sit, patet ex eo, quod quisque velit quod amat, et quod non velit quod non amat. 365. (ii.) Quod vita hominis in principiis sit in cere- bris, et in principiatis in corpore.-In principiis est in primis suis, et in principiatis est in productis et formatis a primis; et per vitam in principiis intelligitur voluntas et intellectus. Haec bina sunt, quae in cerebris in suis principiis sunt, et in corpore in suis principiatis. Quod principia seu prima vitae sint in cerebris, constat,-(1.) Ex ipso sensu, quod dum homo intendit mentem et cogitat, percipiat se in cerebro cogitare; intrahit sicut visum oculi, ac frontem tenet intensam, et percipit quod intus sit speculatio, maxime intra frontem, et aliquid superius. (2.) Ex formatione hominis in utero; quod cerebrum seu caput sit primum, et quod illud diu postea grandius sit corpore. (3.) Quod caput sit supra, et corpus infra; et secundum ordinem est, ut superiora agant in inferiora, et non vicissim. (4.) Quod laeso cerebro, vel in utero, vel ex vulnere, vel ex morbo, vel ex nimia intensione, cogi- tatio labefactetur, et quandoque mens deliret. (5.) Quod omnes sensus externi corporis, qui sunt visus, auditus, olfactus, gustus, una cum sensu universali qui est tactus, tum etiam loquela, sint in anteriore parte capitis, quae vocatur facies, ac immediate per fibras cum cerebris communicent ac vitam suam sensitivam et activam inde trahant. (6.) Inde est, quod affectiones quae sunt amo- ris in quadam effigie appareant in facie ; et quod cogi- tationes quae sunt sapientiae in quadam luce in oculis. (7.) Ex anatome etiam scitur, quod omnes fibrae e cere- bris per cervicem in corpus descendant, et non aliquae e corpore per cervicem in cerebra ascendant: et ubi fibrae in suis principiis ac primis sunt, ibi est vita in suis principiis ac primis. Quis sustinet negare, quin origo vitae sit ubi origo fibrarum? (8.) Dic alicui qui in per- ceptione communi est, “Ubinam est cogitatio, aut ubi- CONCERNING DIVINE LOVE.—N. 363-365. 165 This is because the will does not act at all by itself, but only through the understanding; also because the love of the will, in passing over into the wisdom of the understanding, first goes forth as affection, and thus passes over; and affection is not perceived except by something pleasant in thinking, speaking, and acting, which is hardly noticed. Still it is evident that love is from the will, for the reason that every one wills what he loves, and does not will what he does not love. 3^5* ("•) The ltfe of man in its first principles is in the brains, and in its derivatives in the body.—In first principles means in its firsts, and in derivatives means in what is brought forth and formed from its firsts. By life in first principles is meant will and understanding. These two are what are in their first principles in the brain, and in their derivatives in the body. It is evident that the first principles or firsts of life are in the brains :— (1.) From the feeling itself; since man perceives, when he exerts his mind and thinks, that he thinks in the brain. He draws in as it were the sight of the eye, contracts the forehead, and perceives the mental process to be within, especially inside the forehead and somewhat above it. (2.) From man's formation in the womb; since the brain or head is first developed, and continues for some time larger than the body. (3.) Since the head is above and the body below; and it is according to order for the higher to act upon the lower, and not the reverse. (4.) Since if the brain is injured in the womb or by a wound or by disease, or by excessive application, the power of thought is weakened and sometimes the mind becomes deranged. (5.) Since all the external senses of the body, sight, hear- ing, smell, and taste, with touch, the universal sense, and even speech, are in the front part of the head, which is called the face, and communicate immediately through fibres with the brains, and derive therefrom their sensitive and active life. (6.) It is from this that affections, which are of love, are imaged forth in the face, and that thoughts, which are of wis- dom, are revealed in the sparkle of the eyes. (7.) Anatomy teaches that all fibres descend from the brains through the neck into the body, and that none ascend from the body through the neck to the brains. And where the fibres are in their first principles or firsts, there life is in its first prin- ciples or firsts. Will any one venture to deny that life has if origin where the fibres have their origin? 166 SAPIENTIA ANGELICA nam cogitas ?" et respondebit, quod in capite: at dic postea alicui, qui assignavit animae sedem vel in qua- dam glandula, vel corde, vel alibi, “Ubinam affectio et inde cogitatio in suo primo ? annon in cerebro?" et re- spondebit quod non, vel quod non sciat; causam hujus inscitiae videas supra (n. 361). 366. (iii.) Quod qualis vita est in principiis, talis sit in toto et in qualibet parte ejus.—Hoc ut percipiatur, dicetur ubinam illa principia in cerebris sunt, et quomodo deri- vantur. Ubinam illa principia in cerebris sunt, patet ex anatomia : ex hac notum est, quod bina cerebra sint, et quod illa continuentur a capite in spinam dorsi ; et quod illa consistant ex binis substantiis, quae vocantur substan- tia corticalis et substantia medullaris; et quod substantia corticalis consistat ex innumerabilibus quasi glandulis, et substantia medullaris ex innumerabilibus quasi fibris. Nunc quia glandulae illae sunt capita fibrillarum, sunt etiam principia illarum ; fibrae enim ex illis inchoant, et deinde procedunt, et successive se confasciant in nervos, ac con- fasciatae seu nervi factae descendunt ad organa sensoria in facie, et ad organa motoria in corpore, et formant illa; consule aliquem scientiae anatomicae peritum, et confirma- beris. Substantia illa corticalis seu glandularis facit super- ficiem cerebri, tum superficiem corporum striatorum, ex quibus medulla oblongata, et facit medium cerebelli, et quoque medium medullae spinalis: substantia autem me- dullaris seu fibrillaris ubivis inchoat et procedit exinde, et ex hac sunt nervi, ex quibus omnia corporis: quod ita sit, autopsia docet. Qui haec lisciunt vel ex scientia ana- tomica, vel ex confirmatione ex illis qui in ea scientia sunt, possunt videre, quod vitae principia non alibi sint quam ubi sunt initia fibrarum, et quod fibrae non possint ex se, sed ex illis procedere. Sunt principia seu initia illa, quae apparent ut glandulae, paene innumerabilia ; multitudo illorum comparari potest multitudini stellarum in universo; et multitudo fibrillarum ex illis comparari pot- est multitudini radiorum exeuntium e stellis, et ferunt calorem et lucem illarum in terras. Multitudo glandula- rum istarum etiam comparari potest multitudini societa- tum angelicarum in caelis, quae etiam innumerae sunt, et in l66 ANGELIC WISDOM (8.) Ask any one of common perception where his thought resides or where he thinks, and he will say, In the head. Then appeal to some one who has assigned the seat of the soul to some gland or to the heart or somewhere else, and ask him where affection and its thought are in their firsts, whether they are not in the brain? and he will answer, No, or that he does not know. The cause of this ignorance may be seen above (n. 361). 366. (iii.) Such as life is in its first principles, such it is in the whole and in every part.—That this may be perceived, it shall now be told where in the brains these first principles are, and how they become derivative. Anatomy clearly shows where in the brains these first principles are; it teaches that there are two brains; that these are continued from the head into the spinal column; that they consist of two substances, called cortical substance and medullary substance; that cor- tical substance consists of innumerable gland-like forms, and medullary substance of innumerable fibre-like forms. Now as these glands are heads of fibrils, they are also their first prin- ciples. From these, fibres begin and thereupon go forth, gradually bundling themselves into nerves. These bundles or nerves, when formed, descend to the organs of sense in the face, and to the organs of motion in the body, and form them. Consult any one skilled in the science of anatomy, and you will be convinced. This cortical or glandular substance con- stitutes the surface of the cerebrum, and also the surface of the corpora striata, from which proceeds the medulla oblongata; it also constitutes the middle of the cerebellum, and the middle of the spinal marrow. The medullary or fibrillary substance everywhere begins in and proceeds from the cortical; out of it nerves arise, and from them all things of the body. That this is true is proved by dissection. They who know these things, either from the study of anatomical science or from the testi- mony of those who are skilled in the science, can see that the first principles of life are in the same place as the beginnings of the fibres, and that fibres cannot go forth from themselves, but must go forth from first principles. These first principles, that is, beginnings, which appear as glands, are almost countless; their multitude may be compared to the multitude of stars in the universe; and the multitude of fibrils coming out of them may be compared to the multitude of rays going forth from the stars and bearing their heat and light to the earth. The multitude of these glands may also be compared to the multi- tude of angelic societies in the heavens, which also are countless, Concerning divine love.—N. 366-368. 167 and, I have been told, are in the same order as the glands; and the multitude of fibrils going out from these glands may bo compared to the spiritual truths and goods which in like manner flow down from the angelic societies like rays. From this it is that man is like a universe, and like a heaven in least form (as has been frequently declared and shown above). From all which it can now be seen that such as life is in first principles, such it is in derivatives; or such as it is in its firsts in the brains, such it is in the things arising therefrom in the body. 367* (iv.) By means of first principles life is iti the whole from every part, and in every part from the whole.—This is because the whole, which is the brain and the body together, is originally made up of nothing but fibres proceeding from their first principles in the brains. It has no other origin, as is evi- dent from what has been shown just above (n. 366); conse- quently, the whole is from every part; and by means of these first principles life is in every part from the whole, because the whole dispenses to each part its task and needs, thereby making it to be a part in the whole. In a word, the whole has existence from the parts, and the parts have permanent existence from the whole. That there is such reciprocal communion, and thereby conjunction, is clear from many things in the body. For the same order prevails there as in a state, commonwealth, or kingdom; the community has its existence from the indi- viduals which are its parts, and the parts or individuals have permanent existence from the community. It is the same with every thing that has form, especially in man. 368* (v.) Such as the love is, such is the wisdom, conse- quently such is the man.—For such as the love and wisdom are, such are the will and understanding, since the will is the recep- tacle of love, and the understanding of wisdom, as has been shown above; and these two make the man and his character. Love is manifold, so manifold that its varieties are limitless; as can be seen from the human race on the earth and in the heavens. There is no man or angel so like another that there is no difference. Love is what distinguishes; for every man is his own love. It is supposed that wisdom distinguishes; but wisdom is from love; it is the form of love; love is the esse of life, and wisdom is the exislere of life from that esse. In the world it is believed that the understanding makes the man; but this is believed because the understanding can be elevated, as was shown above, into the light of heaven, giving man the appearance of being wise; yet so much of the understanding as 168 SAPIENTIA ANGELICA quod sit hominis, ita quod homo talis sit, sed est appa- rentia : id enim intellectus quod transcendit, est quidem amoris sciendi et sapiendi, sed non est simul amoris appli- candi vitae id quod scit et sapit; quare id in mundo vel tempore recedit, vel extra res memoriae in terminis ut deciduum moratur ; quapropter post mortem separatur, et non plus remanet, quam quod cum amore proprio spi- ritus concordat. Quia amor facit vitam hominis, et sic ipsum hominem, ideo sunt omnes societates caeli, et om- nes angeli in societatibus, ordinati secundum affectiones quae sunt amoris ; et nulla societas et in societate nullus angelus secundum aliquid intellectus separatum ab amore ejus. Similiter in infernis et illorum societatibus, sed secundum amores caelestibus amoribus oppositos. Ex his constare potest, quod qualis est amor talis sit sapientia, et quod inde talis sit homo. 369. Agnoscitur quidem, quod homo talis sit, qualis est ejus amor regnans, sed modo talis quoad mentem et animum, non autem quoad corpus, ita non totus talis. At ex pluri experientia in mundo spirituali notum mihi fac- tum est, quod homo a capite ad calcem, seu a primis in capite ad ultima in corpore, talis sit qualis ejus amor est. Omnes enim in illo mundo sunt formae amoris sui ; angeli formae amoris caelestis, et diaboli formae amoris inferna- lis; hi sunt deformes facie et corpore, illi autem formosi et facie et corpore ; et dum impugnatur illorum amor, facies illorum mutantur, et si multum impugnatur, quoad totum disparantur ; hoc peculiare est in illo mundo. Ita fit, quia corpus eorum unum facit cum mente illorum. Causa ex supradictis patet, quod omnia corporis princi- piata sint, hoc est, contexta per fibras ex principiis, quae sunt receptacula amoris et sapientiae; et cum principia talia sunt, non possunt principiata alia esse; quare quo principia abeunt, principiata sequuntur; non possunt sepa- rari. Inde est, quod qui mentem suam elevat ad Domi- num, ille totus ad Dominum elevatus sit; et quod qui mentem ad infernum dejicit, ille totus illuc dejectus sit. Quare homo totus, secundum amorem vitae ejus, vel in caelum vel in infernum venit. Ex sapientia angelica est, quod mens hominis sit homo, quia Deus est Homo; et quod corpus sit externum mentis quod sentit et agit; et quod sic unum sint, et non duo. 168 ANGELIC WISDOM transcends, that is to say, is not of the love, although it appears to be man's and therefore to determine man's character, is only an appearance. For so much of the understanding as trans- cends is, indeed, from the love of knowing and being wise, but not at the same time from the love of applying to life what man knows and is wise in. Consequently, in this world it either in time passes away or lingers in the mere borders of the memory as something ready to drop off; and therefore after death it is separated, no more of it remaining than is in accord with the spirit's own love. Inasmuch as love makes the life of man, and thus the man himself, all societies of heaven, and all angels in societies, are arranged according to affections derived from love, and no society nor any angel in a society according to anything of the understanding separate from love. It is the same in the hells and their societies, but in accordance with loves opposite to the heavenly loves. From all this it can be seen that such as the love is such is the wisdom, conse- quently such is the man. 369. It is acknowledged, indeed, that man is such as his reigning love is, but only in respect to his mind and disposition, not in respect to his body, thus not wholly. But it has been made known to me by much experience in the spiritual world, that man from head to foot, that is, from things primary in the head to outmosts in the body, is such as his love is. For all in the spiritual world are forms of their own love; the angels forms of heavenly love, the devils of hellish love; the devils de- formed in features and body, but the angels beautiful in features and body. Moreover, when their love is assailed their faces are changed, and if violently assailed they wholly disappear. This is peculiar to that world, and so happens because their bodies make one with their minds. The reason is evident from what has been said above, that all things of the body are derivatives, that is, are things constructed by means of fibres out of first prin- ciples, which are receptacles of love and wisdom. Howsoever these first principles may be, their derivatives cannot be different; therefore wherever first principles go their derivatives follow, and cannot be separated. For this reason he who raises his mind to the Lord is wholly raised up to Him, and he who casts his mind down to hell is wholly cast down thither; consequently the whole man, in conformity to his life's love, comes either into heaven or into hell. That the mind of man is a man because God is a Man, and that the body is the mind's external, which feels and acb, and that they are thus one and not two, is a mat- ter of angelic wisdom. DE DIVINO AMORE, PARS V.-N. 372. 169 370. Observandum est, quod ipsae formae membrorum, organorum et viscerum hominis quoad ipsam contextu- ram sint ex fibris oriundis ex principiis suis in cerebris, sed quod fixentur per substantias et materias quales sunt in terris, et ex terris in aere et aethere, quod fit medio sanguine ; quare ut omnia corporis in sua formatione sub- sistant, et sic in functionibus suis permaneant, homo nu- triendus est cibo materiali, et jugiter redintegrandus. QUOD CORRESPONDENTIA VOLUNTATIS CUM CORDE, ET INTELLECTUS CUM PULMONE SIT. 371. Hoc in hac serie demonstrandum est:- (i.) Quod omnia mentis se referant ad voluntatem et in- tellellum, et omnia corporis ad cor et pulmonem. (ii.) Quod correspondentia voluntatis et intellectus sit cum corde et pulmone, et inde correspondentia omnium mentis cum omnibus corporis. (iii.) Quod voluntas correspondeat cordi. (iv.) Quod intellectus correspondeat pulmoni. (v.) Quod per correspondentiam illam detegi possint multa arcana de voluntate et intellellu, ita quoque de amore et sapientia. (vi.) Quod mens hominis sit ejus spiritus, et quod spiritus sit homo, et quod corpus sit externum per quod mens seu spiritus sentit et agit in suo mundo. (vii.) Quod conjunélio spiritus hominis cum corpore sit per correspondentiam voluntatis et intellectus ejus cum corde et pulmone ejus, et disjunctio per non corre- spondentiam. 372. (i.) Quod omnia mentis se referant ad voluntatem et intellectum, et omnia corporis ad cor et pulmonem.- Per mentem non aliud intelligitur quam voluntas et intellec- tus, quae in suo complexu sunt omnia quae hominem afficiunt, et quae homo cogitat: ita omnia quae affectionis et cogitationis hominis sunt : illa quae afficiunt hominem sunt voluntatis ejus, et illa quae homo cogitat, sunt intel- lectus ejus. Quod omnia cogitationis hominis sint ejus intellectus, scitur, quoniam homo cogitat ex intellectu; at quod omnia affectionis hominis sint ejus voluntatis, non ita scitur. Quod non ita sciatur, est causa, quia homo cum cogitat, non attendit ad affectionem, sed solum ad illa quae cogitat; sicut cum audit loquentem, non attendit ad so- CONCERNING DIVINE LOVE.—N. 369-372. 169 370* It is to be observed that the very forms of man's members, organs, and viscera, as regards the structure itself, are from fibres that arise out of their first principles in the brains; these becoming fixed by means of such substances and matters as are on the earth, and from the earth in air and in ether. This is effected by means of the blood. Consequently, in order that all parts of the body may be maintained in their formation and rendered permanent in their functions, man requires to be nourished by material food, and to be continually renewed. There is a correspondence of the will with the heart, and of the understanding with the lungs. 37Ж* This shall be shown in the following series :— (i.) All things of the mind have relation to the will and understanding-, and all things of the body to the heart and lungs. (ii.) There is a correspondence of the will and understand- ing with the heart and lungs, consequently a correspondence of all things of the mind with all things of the body. (in.) The will corresponds to the heart. (iv.) The understanding corresponds to the lungs. (v.) By means of this correspondence many arcana relat- ing to the will and understanding, as well as to love and wisdom, may be disclosed. (vi.) Man's mind is his spirit, and the spirit is the man, while the body is the external by means of which the mind or spirit feels and ails in the world. (vii.) The conjunclion of man's spirit with his body is by means of the correspondence of his will and understanding with his heart and lungs, and their separation is from non-correspondence. 37a* (i.) All things of the mind have relation to the will and understanding, and all things of the body to the heart and lungs.—By the mind nothing else is meant than the will and understanding, which in their complex are all things that affect man and all that he thinks, thus all things of man's affeclion and thought. The things that affect man are of his will, and the things that he thinks are of his understanding. That all things of man's thought are of his understanding is known, since he thinks from the understanding; but it is not so well known that all things of man's affection are of his will, for the reason that when he is thinking he pays no attention to the affection, but only to what he is thinking; just as when he hears 170 SAPIENTIA ANGELICA num, sed ad ipsam loquelam, cum tamen affectio in cogita- tione similiter se habet sicut sonus in loquela; quare ex sono loquentis cognoscitur affectio ejus, et ex loquela cogi- tatio ejus. Quod affectio sit voluntatis, est quia omnis affectio est amoris, et amoris receptaculum est voluntas, ut supra ostensum est. Qui non scit quod affectio sit volun- tatis, confundit affectionem cum intellectu; dicit enim unum esse cum cogitatione, at usque non unum sunt, sed ut unum agunt. Quod confundantur, patet a communi lo- quela, quod dicatur, “Hoc cogito facere,” hoc est, Hoc volo facere ; quod autem duo sint, patet etiam a communi loquela, quod dicatur, “ De hac re volo cogitare ;" et cum de illa cogitat, inest affectio voluntatis cogitationi intel- lectus, sicut sonus inest loquelae, ut dictum est. Quod omnia corporis se referant ad cor et pulmonem, notum est; sed quod correspondentia sit cordis et pulmonis cum voluntate et intellectu, non notum est, quare de hac re in sequentibus agetur. 373. Quoniam voluntas et intellectus sunt receptacula amoris et sapientiae, ideo sunt illa duo, formae organicae, seu formae ex purissimis substantiis organizatae ; ut enim receptacula sint, erunt tales. Non obstat, quod organiza- tio illorum non pateat coram oculo; est intra ejus visum, etiam exaltatum per microscopia. Intra visum etiam sunt minima insecta, in quibus etiam sunt sensoria et motoria ; sentiunt enim, ac gradiuntur et volant: quod etiam illis sint cerebra, corda, fistulae pulmonares, viscera, ex anatome illorum per microsopia a perspicacibus detectum est. Cum ipsa insectula non patent coram visu, et minus adhuc visce- rula ex quibus, et non negatur quin illa usque ad singula in illis organzata sunt, quomodo tunc dici potest, quod non bina receptacula amoris et sapientiae, quae vocantur vo- luntas et intellectus, formae organicae sint ? Quomodo potest amor et sapientia, quae sunt vita a Domino, agere in non subjectum, aut in aliquid quod non substantialiter existit ? Quomodo alioqui potest cogitatio inhaerere, et aliquis ex cogitatione non inhaerente loqui ? Estne cere- brum, ubi cogitatio existit, plenum, et unumquodvis ibi organizatum? Ipsae formae organicae ibi coram nudo oculo etiam apparent, et exstanter in substantia corticali receptacula voluntatis et intellectus in principiis suis, ubi 170 ANGELIC WISDOM a person speaking, he pays no attention to the tone of the voice but only to the language. Yet affection is related to thought as the tone of the voice is to the language; conse- quently the affedlion of the one speaking is known by the tone, and his thought by the language. Affection is of the will, be- cause all affection is of love, and the will is the receptacle of love, as was shown above. He that is not aware that affeclion is of the will confounds affection with understanding, for he de- clares it to be one with thought, yet they are not one but act as one. That they are confounded is evident from the common expression, I think I will do this, meaning, I am disposed to do it. But that they are two is also evident from a common expression, I wish to think of this matter; and when one thinks of it, the affection of the will is present in the thought of the understanding, like the tone in speech, as was said before. That all parts of the body have relation to the heart and lungs is known, but that there is a correspondence of the heart and lungs with the will and understanding is not known. This subject will therefore be treated in what follows. 373* Because the will and understanding are the recepta- cles of love and wisdom, these two are organic forms, or forms organized out of the purest substances; for such they must be to be receptacles. It is no objection that their organization is imperceptible to the eye; it lies beyond the reach of the eye, even when the power of vision is increased by the microscope. The smallest insects are also too small to be seen, yet they have or- gans of sense and motion, for they feel, walk, and fly. That they have brains, hearts, pulmonary pipes, and viscera, acute observers have discovered from their anatomy by means of the microscope. Since minute insects themselves are not visible, and still less so their component viscera, and since it cannot be denied that they are organized even to each single particle in them, how can it be said that the two receptacles of love and wisdom, called will and understanding, are not organic forms? How can love and wisdom, which are life from the Lord, act upon what is not a subject, or upon what has no substantial existence? Without organic forms, how can thought inhere; and from thought inherent in nothing can one speak? Is not the brain, where thought comes forth, complete and organized in every part? The organic forms themselves are there visible even to the naked eye; and the receptacles of the will and understanding, in their first principles, are plainly to be seen in the cortical substance, where they are perceptible as minute glands (on DE DIVINO AMORE, PARS V.—N. 374. 171 sicut parvae glandulae conspiciuntur, de qua re videatur supra (n. 366). Ne quaeso ex idea vacui de his cogites : vacuum est nihilum, et in nihilo nihil fit, et ex nihilo ni- hil existit. (De idea vacui videatur supra, n. 82.) 374. (ii.) Quod correspondentia voluntatis et intellectus sit cum corde et pulmone, et inde correspondentia omnium mentis cum omnibus corporis.-Hoc novum est, quia hac- tenus non notum, ex causa quia non notum fuit quid spi- rituale, et quae differentia ejus a naturali, et inde non notum quid correspondentia ; correspondentia enim est spiritualium cum naturalibus, et per illam conjunctio eo- rum. Dicitur quod hactenus non notum fuerit, quid spi- rituale, et quae ejus correspondentia cum naturali, et inde quid correspondentia, sed usque utrumque potuit notum esse. Quis non scit quod affectio et cogitatio sint spirituales, et inde quod omnia affectionis et cogitationis sint spiritualia ? Quis non scit quod actio et loquela sint naturales, et inde omnia quae actionis et loquelae sunt, naturalia sint? Quis non scit quod affectio et cogita- tio, quae spirituales sunt, faciant ut homo agat et loqua- tur? Quis inde non scire potest quid correspondentia spiritualium cum naturalibus? Annon cogitatio facit ut lingua loquatur, et affectio una cum cogitatione ut corpus agat? Sunt duo distincta. Cogitare possum et non lo- qui, et velle possum et non agere: et scitur quod corpus non cogitet et non velit, sed quod cogitatio cadat in loque- ·lam et voluntas in actionem. Annon etiam affectio elucet ex facie, et sistit ibi typum sui ? Hoc quisque novit. Estne affectio in se spectata spiritualis, ac mutationes faciei, quae etiam vultus vocantur, sunt naturales ? Quis non inde potuit concludere, quod correspondentia sit, et inde quod correspondentia omnium mentis sit cum omnibus corporis ? et quia omnia mentis se referunt ad affectionem et cogitationem, seu quod idem est, ad voluntatem et intellectum, et omnia corporis ad cor et pulmonem, quod correspondentia sit voluntatis cum corde, ac intellectus cum pulmone? Quod talia non nota fuerint, tametsi nota potuerunt esse, est causa, quia homo tam externus factus est, ut nihil nisi quam naturale voluerit agnoscere; hoc jucundum amoris ejus fuit, et inde jucundum intellectus ejus fuit ; quare elevare cogitationem supra naturale ad CONCERNING DIVINE LOVE.—N. 373, 374. 171 which see above, n. 366). Do not, I pray, think of these things from an idea of vacuum. Vacuum is nothing, and in nothing nothing takes place, and from nothing nothing comes forth. (On the idea of vacuum, see above, n. 82). 374* (ii.) There is a correspondence of the will and under- standing with the heart and lungs, consequently a correspondence of all things of the mind with all things of the body.—This is new: it has hitherto been unknown because it has not been known what the spiritual is, and how it differs from the natural; therefore it has not been known what correspondence is; for there is a correspondence between things spiritual and things natural, and by means of correspondence they are conjoined. It is said that heretofore there has been no knowledge of what the spiritual is, or of what its correspondence with the natural is, and therefore what correspondence is; yet these might have been known. Who does not know that affection and thought are spiritual, therefore that all things of affection and thought are spiritual? Who does not know that action and speech are natural, therefore that all things of action and speech are natural? Who does not know that affection and thought, which are spir- itual, cause man to act and to speak? From this who cannot know what correspondence is between things spiritual and things natural? Does not thought make the tongue speak, and affec- tion together with thought make the body act? There are two distinct things: I can think without speaking, and I can will without acting; and the body, it is known, neither thinks nor wills, but thought falls into speech, and will descends into action. Does not affection also beam forth from the face, and there exhibit a type of itself? This every one knows. Is not affection, regarded in itself, spiritual, and the change of countenance, called the expression, natural? From this who might not con- clude that there is correspondence; and further, a correspond- ence of all things of the mind with all things of the body; and since all things of the mind have relation to affection and thought, or what is the same, to the will and understanding, and all things of the body to the heart and lungs,—that there is a correspondence of the will with the heart and of the under- standing with the lungs? Such things have remained unknown, though they might have been known, because man has become so external as to be unwilling to acknowledge anything except the natural. This has become the joy of his love, and from that the joy of his understanding; consequently it has become dis- tasteful to him to raise his thought above the natural to anything 172 SAPIENTIA ANGELICA quoddam spirituale separatum a naturali injucundum ei fuit: ideo non potuit aliter ex naturali suo amore et ejus jucundo cogitare, quam quod spirituale esset purius natu- rale, ac correspondentia esset aliquod influens per con- tinuum. Immo mere naturalis homo non potest separa- tum quid a naturali cogitare; hoc illi est nihilum. Causa quod illa non visa et inde nota ha&enus fuerint, est quo- que quod omnia religionis, quae vocantur spirituals, re- moverint e conspe&u hominis per dogmaticum in toto Christiano orbe, quod theologica, quae sunt spiritualia, quae Concilia et quidam antesignani concluserunt, caece credenda sint, quia, ut dicunt, intelle&um transcendunt; inde quidam putaverunt spirituale esse sicut avis quae volat supra aerem in aethere, quo oculus visu non pertin- git; cum tamen est sicut avis paradisiaca, quae volat prope oculum, et pulchris suis alis tangit pupillam ejus, et vult videri: per visum oculi intelligitur visus intelle&ualis. 375. Correspondentia voluntatis et intellectus cum corde et pulmone non potest nude confirman, hoc est, solum per rationalia, sed potest per effeélus. Hoc simile est sicut est cum rerum causis; hae quidem rationaliter possunt videri, sed non clare nisi per effectus; sunt enim causae in illis, et se per illos [,,dant videndas: mens nee prius se de causis confirmat. Effeclus hujus correspon- dence in sequentibus tradentur. Sed ne aliquis de cor- respondentia hac illabatur in ideas ex hypothesibus de anima captas, perlegat prius illa quae in praecedente arti- culo ostensa sunt: ut, (quae п. 363. 3^4.) Quod amor et sapientia, et inde voluntas et intellectus faciant ipsam vitam hominis: (п. 365,) Quod vita hominis sit in princi- piis in cerebris, et in principiatis in corpore: (п. 36б.) Quod qualis vita est in principas, talis sit in toto et in qualibet parte: (n. 367,) Quod vita per principia illa sit ex qualibet parte in toto, et ex toto in qualibet parte: (n. 368,) Quod qualis est amor, talis sit sapientia, et inde talis sit homo. 376. Hic confirmation^ gratia licet afferre reprae- sentationem correspondence voluntatis et intellectus cum corde et pulmone visam in caelo apud angelos. Forma- bant illi per mirabilem et nullis vocibus expressibilem fluxionem in gyros, instar cordis et instar pulmonis cum omnibus contexturis interioribus quae in illis, et tune se- 172 ANGELIC WISDOM spiritual separate from the natural; therefore, in accord with his natural love and its delights, he can think of the spiritual only as a purer natural, and of correspondence only as a something flowing in by continuity; yea, the merely natural man cannot think of anything separate from the natural; any such thing to him is nothing. Again, these things have not heretofore been seen and known, because everything of religion, that is, everything called spirit- ual, has been banished from the sight of man by the dogma of the whole Christian World, that matters theological, that is, spiritual, which councils and certain leaders have decreed, are to be believed blindly because (as they say) they transcend the understanding. Some, therefore, have imagined the spiritual to be like a bird flying above the air in an ether to which the sight of the eye does not reach; when yet it is like a bird of paradise, which flies near the eye, even touching the pupil with its beautiful wings and longing to be seen. By the sight of the eye intellectual vision is meant. 37^. The correspondence of the will and understanding with the heart and lungs cannot be abstractly proved, that is, by mere reasonings, but it may be proved by effecb. It is the same as it is with the causes of things, which can be seen ration- ally, yet not clearly except by means of effects; for causes are in effecb, and by means of effects make themselves visible; and until causes are thus made visible, the mind is not assured re- specting them. In what follows, the effecb of this correspond- ence will be described. But lest any one should fall into ideas of this correspondence imbibed from hypotheses about the soul, let him first read over carefully the propositions in the preced- ing chapter, as follows: Love and wisdom, and the will and un- derstanding therefrom, make the very life of man (n. 363, 364). The life of man is in first principles in the brains, and in derivatives in the body (n. 365). Such as life is in first prin- ciples, such it is in the whole and in every part (n. 366). By means of these first principles life is in the whole from every part, and in every part from the whole (n. 367). Such as the love is, such is the wisdom, consequently such is the man (n. 368). 376. It may be permitted to introduce here, in the way of evidence, a representation of the correspondence of the will and understanding with the heart and lungs which was seen in heaven among the angels. By a wonderful flowing into spiral movements, such as no words can express, the angels DE DIVINO AMORE, PARS V.-N. 377. 173 quebantur fluxum caeli; nam caelum connititur in tales formas ex influxu amoris et sapientiae a Domino; et sic repraesentabant conjunctionem cordis et pulmonis, et simul tunc correspondentiam illorum cum amore voluntatis et cum sapientia intellectus; hanc correspondentiam et unio- nem vocabant conjugium caeleste: dicentes, quod simile sit in toto corpore, ac in singulis ejus membris, organis et vis- ceribus, cum illis quae ibi sunt cordis et pulmonis; ac ubi non cor et pulmo agit, et unumquodvis suas vices, ibi non possit dari aliquis motus vitae a principio aliquo voluntario, nec aliquis sensus vitae a principio aliquo intellectuali. · 377. Quoniam in nunc sequentibus agitur de corre- spondentia cordis et pulmonis cum voluntate et intellectu, et super hac fundatur correspondentia omnium corporis, quae vocantur membra totius, organa sensuum, et viscera corporis; et quoniam correspondentia naturalium cum spiritualibus hactenus ignota fuerat, et usque ample ostensa est in binis operibus, quorum unum agit De Caelo et Inferno, et alterum de sensu spirituali Verbi in Genesi et in Exodo, quae vocantur Arcana Caelestia, velim hic indicare, quid in illis binis operibus de correspondentia scriptum et os- tensum est. In opere De Caelo et Inferno :-De corre- spondentia omnium caeli cum omnibus hominis (n. 87–102). De correspondentia omnium caeli cum omnibus telluris (n. 103-115). In opere de sensu spirituali Verbi in Genesi et Exodi, quae vocantur Arcana Caelestia :-De correspon- dentia faciei et ejus vultuum cum affectionibus mentis (n. 1568, 2988,2989, 3631,4796, 4797, 4880[? 4800), 5195[? 5165], 5168, 5695, 9306). De correspondentia corporis quoad ejus gestus et actiones cum intellectualibus et voluntariis (n. 2988, 3632, 4215). De correspondentia sensuum in com- muni (n. 4318-4330). De correspondentia oculorum et eorum visus (n. 4403-4420). De correspondentia narium et odoris (n. 4624-4634). De correspondentia aurium et auditus (n. 4652-4634). De correspondentia linguae et gustus (n. 4791-4805). De correspondentia manuum, bra- chiorum, humerorum et pedum (n. 4931-4953). De cor- respondentia lumborum et membrorum generationis (n. 5050-5062). De correspondentia viscerum interiorum corporis, in specie ventriculi, thymi, cisternae et ductuum chyli, mesenterii (n. 5171-5180, 5189[? 5181]). De corre- spondentia lienis (n. 9698). De correspondentia peri- 174 SAPIENTIA ANGELICA tonnei, renum et vesicae (п. 5377-539б[? 5385]). De cor- respondentia hepatis, tum ductus hepatici, cystici, et pancreatici (n. 5183-5185). De correspondentia intestino- rum (n. 5392-5395, 5379). De correspondentia ossium (n. 5560-5564). De correspondentia cutis (n. 5552—5573[? 5559])- De correspondentia caeli cum homine (n. 911, 1900, 1982, 2996 [ad] 2998, 3624-3649, 3741-3745. 3884. 409' [? 4051], 4279, 4423[? 4403], 4524, 4525, 6013, 6057. 9279, 9632). Quod omnia, quae in mundo naturali et in tribus ejus regnis sunt, correspondeant omnibus quae in mundo spirituali apparent (n. 1632, i88i[? 1831], 2758, 2990-2993, 2997-3003, 3213-3227, 3483, 3624-3649, 4044, 4053, 4116, 4366, 4939, 5116, 5377, 5428, 5477, 8211, 9280). Quod omnia quae in caelis apparent, sint correspondentiae (n. 1521, 1532, 1619-1625, 1807, 1808, 1971, 1974, 1677, 1980, 1981, 2299, 2601, 3213-3226, 3349, 3350, 3457[? 3475] ad 3485, 3748, 9481, 9570, 9576, 9577). De correspondentia sensus litterae Verbi et sensus spiritualis ejus ubivis ibi actum est, de qua etiam videatur in Doilrina Novae HU- rosolymae de wScriptura Sacra (n. 5-26, 27-69[? 65]). 378. (ni.) Quod voluntas correspondent cordi, non ita clare singillatim, sicut ex voluntate lustrata in effectibus, ut supra [n. 375] dictum est, constare potest. Singillatim constare potest ex eo, quod omnes affecliones quae sunt amoris inducant mutationes cordi quoad motitationes ejus, ut patet a pulsu arteriarum, quae cum corde synchrone agunt. Mutationes et motitationes ejus secundum affec- tiones amoris sunt innumerae. Illae quae per digitum sentiuntur sunt modo, quod pulset lente vel celeriter, alte vcl humiliter, molliter vel duriter, aequaliter vel inaequa- liter, et sic porro; ita aliter in laetitia quam in tristitia, aliter in tranquillitate animi quam in iracundia, aliter in intrepiditate quam in timore, aliter in morbis calidis quam in frigidis, et sic porro. Quoniam cordis motus, qui vo- cantur systole et diastole, secundum affectiones amoris cujusvis ita mutantur et variantur, ideo plures ex antiquis, et ex illis aliqui hodierni, adscripserunt cordi affectiones, et quoque domicilium illarum ibi statuerunt. Ex eo in communem sermonem venit dicere cor magnanimum et timidum, cor laetum et triste, cor molle et durum, cor magnum et pusillum, cor integrum et fractum, cor car- neum et lapideum; pinguis, mollis, mitis corde, dare cor 174 ANGELIC WISDOM chyli, and lacteals, and of the mesentery (n. 5171-5180, 5181). The correspondence of the spleen (n. 9698). The correspond- ence of the peritonaeum, kidneys, and bladder (n. 5377-5385). The correspondence of the liver, and of the hepatic, cystic, and pancreatic ducb (n. 5183-5185). The correspondence of the in- testines (n. 5392-5395, 5379). The correspondence of the bones (n. 5560-5564). The correspondence of the skin (n. 5552-5559). The correspondence of heaven with man (n. 911, 1900, 1982, 2996-2998, 3624-3649, 374i-3745. 3884. 4051. 4279. 4403. 4524- 4525, 6013, 6057, 9279, 9632). All things that exist in the natural world and in its three kingdoms correspond to all things which appear in the spiritual world (n. 1632,1831, 2758,2990-2993, 2997-3003, 3213-3227, 3483, 3624-3649, 4044, 4053, 4116, 4366, 4939, 5116, 5377, 5428, 5477, 8211, 9280). All things that appear in the heavens are correspondences (n. 1521, 1532, 1619-1625, 1807, 1808, 1971, 1974, 1977, 1980, 1981, 2299, 2601, 3213-3226, 3349, 3350, 3475-3485. 3748, 9481, 9570, 9576, 9577)- The correspondence of the sense of the letter of the Word and of its spiritual sense is treated of in the Arcana Cœlestia throughout; and on this subject see also the Doclrine of the New Jerusalem concerning the Sacred Scripture (n. 5-26, 27-65)- 378. (iii.) The will corresponds to the heart.—This can not be seen so clearly taken by itself as when the will is considered in its effects (as was said above). Taken by itself it can be seen by this, that all affrctions, which are of love, induce changes in the heart's pulsations, as is evident from the pulse of the arteries, which act synchronously with the heart. The heart's changes and pulsations in accordance with the love's affections are in- numerable. Those felt by the finger are only that the beats are slow or quick, high or low, weak or strong, regular or irreg- ular, and so on; thus that there is a difference in joy and in sorrow, in tranquility of mind and in violent passion, in fearless- ness and in fear, in hot diseases and in cold, and so on. Because the two motions of the heart, systolic and diastolic, change and vary in this manner according to the affections of each man's love, many of the ancient and after them some modem writers have assigned the affections to the heart, and have made the heart their dwelling-place. From this have come into common language such expressions as a stout heart, a timid heart, a joyful heart, a sad heart, a soft heart, a hard heart, a great heart, a weak heart, a whole heart, a broken heart, a heart of flesh, a heart of stone; likewise being gross, or soft, DE DIVINO AMORF, PARS V.-N. 380. 175 ab faciendum, dare cor unum, dare cor novum, reponere corde, recipere corde, non ascendit super cor, obfirmare se corde, amicus cordis ; inde dicitur concordia, discordia, vecordia, et similia plura quae amoris et ejus affectionum sunt. Similiter loquitur Verbum, ex causa quia Verbum per correspondentias conscriptum est. Sive dicas amorem sive voluntatem, idem est, quoniam amoris receptaculum est voluntas, ut supra dictum est. 379. Quod in homine, et in quovis animali, sit calor vitalis, notum est; sed unde ejus origo, non notum est : quisque de eo ex conjectura loquitur ; quare qui non sci- verunt aliquid de correspondentia naturalium cum spiri- tualibus, originem ejus adscripserunt calori solis, quidam activitati partium, quidam ipsi vitae ; sed quia non scive- runt quid vita, solum in dicendo id substiterunt. Qui au- tem scit quod correspondentia sit amoris et ejus affectio- num cum corde et ejus derivationibus, scire potest quod amor sit origo caloris vitalis : amor enim procedit a Sole spirituali ubi Dominus, ut calor, et quoque ab angelis senti- tur ut calor; hic calor spiritualis, qui in sua essentia est amor, est qui per correspondentiam influit in cor et ejus sanguinem, et indit ei calorem, et simul vivificat. Quod homo secundum amorem suum et ejus gradum incalescat et quasi ignescat, et quod secundum decrescentiam ejus torpescat et frigescat, notum est; nam sentitur et vide- tur; sentitur ex calorę totius corporis, et videtur ex ru- bore faciei; ac vicissim exstinctio ejus sentitur ex frigore corporis, et videtur ex pallore faciei. Quia amor est vita hominis, ideo cor est primum et ultimum vitae ejus. Et quia amor est vita hominis, et anima vitam suam agit in corpore per sanguinem, ideo sanguis in Verbo vocatur anima (Genes. ix. 4; Levit. xvii. 14). Quid per "animam” in vario sensu intelligitur, dicetur in sequentibus. 380. Quod sanguis rubeat, est quoque ex correspon- dentia cordis et sanguinis cum amore et ejus affectionibus: in spirituali enim mundo sunt colores omnis generis ; co- for ruber et albus sunt illorum fundamentales, ac reliqui ex illis et ex oppositis illorum, quae sunt igneum furvum et nigrum, trahunt suas varietates; color ruber ibi corre- spondet amori, et color albus correspondet sapientiae. Quod color ruber correspondeat amori, est quia ex igne Solis ibi ducit originem; et quod "color albus correspon- CONCERNING DIVINE LOVE.—N. 378-380. 175 or meek in heart; giving the heart to a thing, giving a single heart, giving a new heart, laying up in the heart, receiving in the heart, not reaching the heart, hardening one's heart, a friend at heart; also the terms concord, discord, vecordia, and other similar terms expressive of love and its affections. There are like expressions in the Word, because the Word was written by correspondences. Whether you say love or will it is the same, because the will is the receptacle of love, as was explained above. 379* It 's known that there is vital heat in man and in every living creature; but its origin is not known. Every one speaks of it from conjecture, consequently such as have known nothing of the correspondence of natural things with spiritual have ascribed its origin, some to the sun's heat, some to the activity of the parts, some to life itself; but as they did not know what life is, they have been content with mere phrases. But any one who knows that there is a correspondence of love and its affections with the heart and its derivations, may know that the origin of vital heat is love. For love goes forth as heat from the spiritual sun where the Lord is, and moreover is felt as heat by the angels. This spiritual heat, which in its essence is love, is what inflows by correspondence into the heart and its blood, and imparts heat to it, and at the same time vivifies it. That a man grows hot, and, as it were, is fired, according to his love and the degree of it, and grows torpid and cold according to its decrease, is known, for it is felt and seen; it is felt by the heat throughout the body, and seen by the flushing of the face; and on the other hand, extinction of love is felt by coldness in the body, and is seen by paleness in the face. Because love is the life of man, the heart is the first and the last of his life; and because love is the life of man, and the soul maintains its life in the body by means of the blood, in the Word blood is called the soul {Gen. ix. 4; Levit. xvii. 14). The various mean- ings of soul will be explained in what follows. 380. The redness, also, of the blood is from the corre- spondence of the heart and the blood with love and its affection; for in the spiritual world there are all kinds of colors, of which red and white are the fundamental, the rest deriving their varie- ties from these and their opposites, which are dusky fire color and black. Red there corresponds to love, and white to wisdom. Red corresponds to love because it originates in the fire of the spiritual sun,and white corresponds to wisdom because it origin- ates in the light of that sun. And because there is a correspond- 176 SAPIENTIA ANGELICA deat sapientiae, est quia a luce Solis ibi ducit originem ; et quia correspondentia est amoris cum corde, inde sanguis non potest non rubere, et indicare originem suam. Inde est quod in caelis ubi amor in Dominum regnat, lux flam- mea sit, et angeli ibi induti sunt vestibus purpureis; et in caelis ubi sapientia regnat, lux candida sit, et angeli ibi induti sunt vestibus albis byssinis. 381. Sunt caeli in duo regna distincti, quorum unum vocatur caeleste, alterum spirituale; in regno caelesti regnat amor in Dominum, et in regno spirituali regnat sapientia ex illo amore. Illud regnum, ubi regnat amor, vocatur cardiacum caeli; et illud regnum, ubi regnat sa- pientia, vocatur pulmonicum caeli. Sciendum est, quod universum caelum angelicum in suo complexu referat unum hominem, et coram Domino appareat sicut unus homo; quare cor ejus facit unum regnum, et pulmo ejus facit alterum: est enim motus cardiacus et pulmonicus in communi in toto caelo, et inde in particulari in quovis angelo; et communis motus cardiacus et pulmonicus est a solo Domino, quia ab Ipso solo est amor et sapientia : in Sole enim ubi est Dominus et qui est a Domino, sunt duo illi motus, et inde in caelo angelico et in universo. Quod ita sit, abstrahe spatia, et cogita omnipraesentiam, et confirmaberis. Quod caeli distincti sint in duo regna, caeleste et spirituale, videatur in opere De Caelo et Inferno (n. 26–28): et quod universum caelum angelicum in com- plexu referat unum hominem (n. 59-87 ibi). 382. (iv.) Quod intellectus correspondeat pulmoni, hoc sequitur ex dictis de correspondentia voluntatis cum corde ; sunt enim duo quae regnant in spirituali homine seu in mente, voluntas et intellectus ; et sunt duo quae regnant in naturali homine seu in corpore, cor et pulmo; et corre- spondentia est omnium mentis cum omnibus corporis, ut supra dictum est: inde sequitur, dum voluntas correspon- det cordi, intellectus correspondeat pulmoni. Quisque etiam apud se potest animadvertere quod intellectus cor- respondeat pulmoni, tam ex cogitatione sua, quam ex loquela sua. Ex cogitatione : non potest quisquam cogi- tare nisi pulmonaris spiritus concurrat et concordet ; quare cum tacite cogitat tacite respirat, si alte cogitat alte re- spirat; retrahit et remittit, comprimit et elevat pulmonem secundum cogitationem, ita secundum influxum affectio- 176 ANGELIC WISDOM ence of love with the heart, the blood must needs be red, and reveal its origin. For this reason in heavens where love to the Lord reigns the light is flame-colored, and the angels there are clothed in purple garments; and in heavens where wisdom reigns the light is white, and the angels there are clothed in white linen garments. 381. The heavens are divided into two kingdoms, one called celestial, the other spiritual; in the celestial kingdom love to the Lord reigns, in the spiritual kingdom wisdom from that love. The kingdom where love reigns is called heaven's cardiac kingdom, the one where wisdom reigns is called its pul- monic kingdom. Be it known, that the whole angelic heaven in its aggregate represents a man, and before the Lord appears as a man; consequently its heart makes one kingdom and its lungs another. For there is a general cardiac and pulmonic movement throughout heaven, and a particular movement therefrom in each angel The general cardiac and pulmonic movement is from the Lord alone, because love and wisdom are from Him alone. For these two movements are in the sun where the Lord is and which is from the Lord, and from that in the angelic heavens and in the universe. Banish spaces and think of omnipresence, and you will be convinced that it is so. That the heavens are divided into two kingdoms, celestial and spiritual, see the work on Heaven and Hell (n. 20-28); and that the whole angelic heavens in the aggregate represent a man (n. 59-67). 382. (iv.) The understanding corresponds to the hing s.— This follows from what has been said of the correspondence of the will with the heart; for there are two things, will and under- standing, which reign in tlie spiritual man, that is, in the mind, and there are two things, heart and lungs, which reign in the natural man, that is, in the body; and there is correspondence (as was said above) of all things of the mind with all things of the body; from which it follows that the will corresponds to the heart, and the understanding to the lungs. Moreover, any one may observe in himself, both from his thoughts and from his speech, that the understanding corresponds to the lungs. (1.) From thought: No one is able to think except with the concurrence and concordance of the respiration; consequently, when he thinks tacitly he breathes tacitly, if he thinks deeply he breathes deeply; he draws in the breath and lets it out, contraete and expands the lungs, slowly or quickly, eagerly, gentíy, or intently, all in conformity to his thought, thus to the influx of affection DE DIVINO AMORE, PARS V.-N. 383. 177 nis ex amore, lente, festine, cupide, clementer, attente; immo si prorsus continet spiritum, non potest cogitare, nisi in suo spiritu ex ejus respiratione, quod non manifeste appercipitur. Ex loquela : non enim effluit ex ore mini- mum vocis absque adjutrice ope pulmonis ; sonus enim, qui articulatur in voces, omnis existit e pulmone per tra- chiam et epiglottidem : quare loquela secundum inflatio- nem follis istius, et aperitionem meatus ejus, exaltatur us- que in clamorem, et secundum contractionem diminuitur; et si meatus obstipatur, cessat loquela cum cogitatione. 383. Quoniam intellectus correspondet pulmoni, et inde cogitatio pulmonis respirationi, ideo per “animam" et “spiritum” in Verbo significatur intellectus : ut Quod amaturus sis Dominum Deum tuum ex toto corde tuo et ex tota anima tua (Malth. xxii. (1937). Quod Deus daturus sit, novum cor et novum spiritum (Ezech. xxxvi. 26; Psalm. li. 12, 13): quod "cor" significet amorem voluntatis, supra ostensum est; inde per “animam” et “spiritum” significatur sapi- entia intellectus. Quod per “spiritum Dei," qui etiam vo- catur “Spiritus Sanctus," intelligatur Divina sapientia, et inde Divina veritas, per quam fit homini illustratio, videa- tur in Doctrina Novae Hierosolymae de Domino (n. 50, 51). Inde est, Quod Dominus spiraverit in discipulos, et dixerit, `Accipe Spiritum Sanctum” (Joh. xx. 22). Inde etiam dicitur, Quod Jehovah Deus inspiraverit in nares Adami animam vitarum, et factus est in animam viventem (Gen. ii. 7) Et quod dixerit Prophetae, "Propheta super spiritu,. .et dic ad ventum,... A quatuor ventis veni spiritus, et inspira in occisos hos, ut vivant” (Ezech. xxxvii. 9). Similiter alibi. Inde est quod Dominus dicatur “Spiritus narium,” et quoque “Spiraculum vitae.” Quia respiratio transit per nares, ideo per illas significatur perceptio; ac intelligens dicitur esse acutae naris, et non intelligens obesae naris. Ex eo etiam est, quod spiritus et ventus in lingua Hebraea, et in quibusdam aliis linguis, sint una vox: vox enim spiritus trahit suam originem ab animatione, quare cum homo moritur etiam dicitur quod emittat ani- mam. Ex eo etiam est, quod homo credat quod spiritus CONCERNING DIVINE LOVE.—N. 381-383. 177 from love; yea, if he hold the breath entirely he is unable to think, except in his spirit by its respiration, which is not mani- festly perceived. (2.) From speech: Since not the least vocal sound flows forth from the mouth without the concurrent aid of the lungs,—for the sound, which is articulated into words, all comes forth from the lungs through the trachea and epiglottis, —therefore, according to the inflation of those bellows and the opening of the passage the voice is raised even to a shout, and according to their contraction it is lowered; and if the passage is entirely closed speech and thought cease. 383* Since the understanding corresponds to the lungs and thought therefrom to the respiration of the lungs, in the Word, "soul" and "spirit" signify the understanding; for example, "Thou shalt love the Lord thy God with all thy heart and with all thy soul" (Matt. xxii. 37); "God will give a new heart and a new spirit" (Ezek. xxxvi. 26; Psalm li. 10). That '' heart '' signifies the love of the will was shown above; therefore '' soul '' and '' spirit '' signify the wisdom of the under- standing. That the spirit of God, also called the Holy Spirit, means Divine Wisdom, and therefore Divine Truth which is the light of men, may be seen in The Doñrine of the New Jerusalem concerning the Lord (n. 50, 51), therefore "The Lord breathed on His disciples, and said, Receive ye the Holy Spirit" {John xx. 22); for the same reason it is said that "Jehovah God breathed into the nostrils of Adam the breath of lives, and he was made into a living soul" (Gen. ii. 7); also He said to the prophet, "Prophesy upon the breath, and say unto the wind. Come from the four winds, О breath, and breathe upon these slain, that they may live" (Ezek. xxxvii. 9); likewise in other places; therefore the Lord is called "the breath of the nostrils," and "the breath of life." Because respiration passes through the nostrils, perception is signified by them; and an intelligent man is said to be keen-scented, and an unintelli- gent man to be dull-scented. For the same reason, spirit and Tvind in the Hebrew, and in some other languages, are the same word; for the word spirit is derived from a word that means breathing; and therefore when a man dies he is said to give up the ghost [anima]. It is for the same reason that men believe DE DIVINO AMORE, PARS V.-N. 386. 179 385. (v.) Quod per correspondentiam illam detegi pos- sint multa arcana de voluntate et intellectu, ita quoque de amore et sapientia.-In mundo vix noscitur quid voluntas et quid amor, quoniam homo non potest amare et ex amore velle ex se, quemadmodum potest intelligere et cogitare sicut ex se; similiter sicut non potest agere cor ad se movendum a se, quemadmodum potest agere pulmo- nem ad respirandum a se. Nunc quia in mundo vix nosci- tur quid voluntas et amor, et tamen noscitur quid cor et pulmo, (haec duo enim exstant coram oculis, et lustrari possunt, et quoque ab anatomicis lustrata et descripta sunt, at voluntas et intellectus non exstant coram oculis, et lustrari (non) possunt,) ideo cum scitur quod correspon- deant, et per correspondentiam unum agant, possunt plura arcana de voluntate et intellectu detegi, quae alias detegi non possunt; ut de conjunctione voluntatis cum intellectu, et de reciproca intellectus cum voluntate ; seu de conjunc- tione amoris cum sapientia, et de reciproca sapientiae cum amore; tum de derivatione amoris in affectiones, et de affectionum consociationibus, et de illarum infiuxu in per- ceptiones et cogitationes, tandem secundum correspon- dentiam in actus et in sensus corporis. Haec et plura arcana et detegi et demonstrari possunt ex conjunctione cordis et pulmonis, et ex influxu sanguinis e corde in pul- monem, et reciproca e pulmone in cor, et inde per arterias in omnia corporis membra, organa et viscera. 386. (vi.) Quod mens hominis (isit ejus spiritus, et quod spiritus sit homo, et quod corpus sit externum per quod mens seu spiritus sentit et agit in suo mundo.—Quod mens ho- minis sit ejus spiritus et quod spiritus sit homo, hoc aegre potest recipi fide ab illis qui cogitaverunt quod spiritus sit ventus, et quod anima sit sicut aethereum, quale est halitus exspirati a pulmone; dicunt enim “Quomodo pot- est spiritus esse homo, cum est spiritus ? et quomodo pot- est anima esse homo cum est anima?” similiter de Deo quia vocatur Spiritus. Hanc ideam de spiritu et de anima traxerunt ex eo, quod spiritus et ventus in aliquibus lin- guis sint una vox; tum ex eo, quod cum homo moritur, dicatur quod emittat spiritum aut animam, et quod vita redeat cum spiritus aut anima pulmonis apud suffocatos aut deliquium passos redit : et quia tunc non appercipiunt CONCERNING DIVINE LOVE.—N. 384-386. 179 385* (v.) By means of this correspondence many arcana relating to the will and understanding, as well as to love and wisdom, may be disclosed.—In the world it is scarcely known what the will is or what love is, for the reason that man is not able, by himself, to love, and from love to will, as he is able as it were by himself to exercise intelligence and thought; just as he is unable from himself to cause the heart to beat, although he is able from himself to cause the lungs to respire. Now because it is scarcely known in the world what the will is or what love is, but it is known what the heart and the lungs are,—for these are objects of sight and can be examined, and have been ex- amined and described by anatomists, while the will and the understanding are not objects of sight, and cannot be so exam- ined,—therefore when it is known that these correspond, and by correspondence act as one, many arcana relating to the will and understanding may be disclosed that could not otherwise be dis- closed, those, for instance, relating to the conjunction of the will with the understanding, and the reciprocal conjunction of the understanding with the will; those relating to the conjunction of love with wisdom, and the reciprocal conjunction of wisdom with love; also those relating to the drawing forth of love into affections, to the consociation of affe&ions, to their influx into perceptions and thoughts, and finally their influx according to correspondence into the bodily acb and senses. These and many other arcana may be both disclosed and illustrated by the conjunction of the heart and lungs, and by the influx of the blood from the heart into the lungs, and reciprocally from the lungs into the heart, and therefrom through the arteries into all the members, organs and viscera of the body. 386. (vi.) Man's mind is his spirit, and the spirit is the man, while the body is an external by means of which the mind or spirit feels and a¿7s in the world.—That man's mind is his spirit, and that the spirit is the man, can hardly enter the faith of those who have always supposed the spirit to be wind, and the soul to be an airy something like breath from the lungs. For they say, How can the spirit, when it is spirit, be the man, and how can the soul, when it is soul, be the man? They think in the same way of God because He is called a Spirit. This idea of the spirit and the soul has come from the fact that spirit and wind in some languages are the same word ;/also, that when a man dies, he is said to give up the ghost or spirit; also, that life returns, after suffocation or swooning, when the spirit or breath of the lungs comes back. Because in these cases nothing 18o ANGELIC WISDOM but the breath or air is perceived, it is concluded from the eye and bodily sense that the spirit or soul of a man after death is not the man. From this corporeal conclusion about the spirit or soul, various hypotheses have arisen, and these have given birth to a belief that man after death does not become a man until the day of the last judgment, and that meanwhile his spirit remains somewhere or other awaiting reunion with the body, according to what has been shown in the Continuation concerning Oie Last Judgment (n. 32-38). Because man's mind is his spirit, the angels, who are spirits, are called minds. 387* Man's mind is his spirit, and the spirit is the man, because the mind means all things of man's will and understand- ing, which things are in first principles in the brains and in derivatives in the body; therefore in respect to their forms they are all things of man. This being so, the mind (that is, the will and understanding) impels the body and all its belongings at will. Does not the body do whatever the mind thinks and determines? Does not the mind incite the ear to hear, and direct the eye to see, move the tongue and the lips to speak, impel the hands and fingers to do whatever it pleases, and the feet to walk whither it will? Is the body, then, anything but obedience to its mind; and can the body be this unless the mind is in its deriv- atives in the body? Is it consistent with reason to think that the body acts from obedience simply because the mind so de- termines? in which case they would be two, the one above and the other below, one commanding, the other obeying. As this is in no way consistent with reason, it follows that man's life is in its first principles in the brains, and in its derivatives in the body (according to what has been said above, n. 365); also that such as life is in first principles, such it is in the whole and in every part (n. 366); and that by means of these first prin- ciples life is in the whole from every part, and in every part from the whole (n. 367). That all things of the mind have relation to the will and understanding, and that the will and understanding are the receptacles of love and wisdom from the Lord, and that these two make the life of man, has been shown in the preceding pages. 388* From what has now been said it can also be seen that man's mind is the man himself. For the primary texture of the human form, that is, the human form itself with each and every thing thereof, is from first principles continued from the brain through the nerves, in the manner described above. It is this form into which man comes after death, who is then DE DIVINO AMORE, PARS V.—N. 390. 181 ritus et angelus, et qui est in omni perfectione homo, sed spiritualis : forma materialis, quae addita et superin- ducta est in mundo, non est humana forma ex se, sed est ex illa ; addita et superinducta, ut homo possit usus facere in naturali mundo, et quoque aliquod fixum continens spiritualium ex purioribus substantiis mundi secum ducere, et sic continuare et perpetuare vitam. Ex sapientia an- gelica est, quod mens hominis non solum in communi, sed etiam in omni particulari, sit in perpetuo conatu in for- mam humanam, quia Deus est Homo. 389. Ut homo sit homo, non potest ulla pars deesse, non in capite nec in corpore, quae in perfecto homine ex- istit, nam non aliquid ibi est quod non intrat in illam for- mam, et facit illam; est enim forma amoris et sapientiae, quae in se spectata est Divina. Omnes amoris et sapientiae determinationes sunt in illa, quae infinita sunt in Deo Ho- mine, sed finita in imagine Ipsius, quae est homo, angelus et spiritus. Si aliqua pars deesset, quae in homine existit, deesset aliquid determinationis ab amore et sapientia sibi correspondens, per quod Dominus a primis in ultimis apud hominein posset esse, et ex Divino amore suo per Divi- nam sapientiam suam providere usus in mundo creato. 390. (vii.) Quod conjunctio spiritus hominis cum cor- pore sit per correspondentiam voluntatis et intellectus ejus cum corde et pulmone ejus, et disjunctio per non correspon- dentiam.—Quoniam hactenus ignotum fuit, quod mens hominis, per quam intelligitur voluntas et intellectus, sit spiritus ejus, et quod spiritus sit homo, et ignotum fuit quod spiritui hominis aeque sit pulsus et respiratio, sicut est corpori, non sciri potuit quod pulsus et respiratio spi- ritus in homine influant in pulsum et respirationem cor- poris ejus, et producant illam. Cum itaque spiritus hominis pulsu et respiratione gaudet aeque ac corpus, sequitur quod similis correspondentia pulsus et respirationis spiritus hominis sit cum pulsu et respiratione corporis ejus; mens enim, ut est dictum, est spiritus ejus; quare cum corre- spondentia binorum illorum motuum cessat, fit separatio, quae est mors. Separatio seu mors fit, quando corpus in illum statum venit, ex quocunque morbo aut casu, ut non possit unum agere cum suo spiritu, sic enim perit corre- spondentia, et cum correspondentia conjunctio; non cum sola respiratio cessat, sed cum pulsus cordis : nam quam- CONCERNING DIVINE LOVE.—N. 387-39О.. l8l called a spirit or an angel, and who is in all completeness a man, but a spiritual man. The material form, that is added and superinduced in the world, is not a human form by itself, but only by virtue of the spiritual form, to which it is added and superinduced that man may be enabled to perform uses in the natural world, and also to draw to himself out of the purer sub- stances of the world a fixed containant of spiritual things, and thus continue and perpetuate life. It is a truth of angelic wis- dom that man's mind, not alone in general, but in every partic- ular, is in a perpetual conatus toward the human form, for the reason that God is a Man. 38«). That man may be man there must be no part lacking, either in head or in body, that has existence in the complete man; since there is nothing therein that does not enter into the human form and constitute it; for it is the form of love and wisdom, and this, in itself considered, is divine. In it are all terminations of love and wisdom, which in God-Man are infinite, but in His image, that is, in man, angel, or spirit, are finite. If any part that has existence in man were lacking, there would be lacking something of termination from the love and wisdom corresponding to it, whereby the Lord might be from firsts in outmosts with man, and might from His Divine Love through His Divine Wisdom provide uses in the created world. 390. (vii.) The conjunclion of mari s spirit with his body is by means of the correspondence of his will and understanding with his heart and lungs, and their separation is from non-corre- spondence.—As it has heretofore been unknown that man's mind, by which is meant the will and understanding, is his spirit, and that the spirit is a man; and as it has been unknown that man's spirit, as well as his body, has a pulse and respiration, it could not be known that the pulse and respiration of the spirit in man flow into the pulse and respiration of his body and pro- duce them. Since, then, man's spirit, as well as his body, enjoys a pulse and respiration, it follows that there is a like correspond- ence of the pulse and respiration of man's spirit with the pulse and respiration of his body,—for, as was said, his mind is his spirit,—consequently, when the two pairs of motions cease to correspond, separation takes place, which is death. Separa- tion or death ensues when from any kind of disease or ac- cident the body comes into such a state as to be unable to ac t in unison with its spirit, for thus correspondence perishes, and with it conjunction; not, however, when respiration alone ceases, but when the heart's pulsation ceases. For so long 182 SAPIENTIA ANGELICA diu cor movetur, tamdiu amor cum suo calore vitali remanet, et vitam conservat, ut patet a deliquiis, et a suffocationibus, tum a statu vitae embryonis in utero. Verbo, vita corporis hominis pendet a correspondentia pulsus et respirationis ejus cum pulsu et respiratione spi- ritus ejus ; et cum correspondentia illa cessat, vita cor- poris cessat, et spiritus ejus abit, et continuat vitam suam in mundo spirituali, quae tam similis est vitae ejus in mundo naturali, ut non sciat quod decesserit. Plerique post biduum e corpore in mundo spirituali sunt; post bi- duum enim cum aliquibus locutus sum. 391. Quod spiritus aeque gaudeat pulsu et respira- tione, ut homo mundi in corpore, non aliunde potest con- firmari quam ab ipsis spiritibus et angelis, cum datur copia cum illis loqui. Haec copia mihi data est ; quare de ea re interrogati dixerunt, quod aeque sint homines sicut homines in mundo, et quod aeque gaudeant corpore, sed spirituali, et quod aeque sentiant pulsum cordis in pectore, et arteriarum supra palmam, sicut illi qui sunt homines in naturali mundo: de hoc interrogavi plures, et similiter dixerunt. Quod spiritus hominis in corpore ejus respiret, datum est ex propria experientia scire. Quondam ange- lis data est copia respirationem meam ducere, et illam ad libitum diminuere, et tandem retrahere, usque dum sola respiratio spiritus mei remanserit, quam tunc sensu percepi. Quod simile mecum factum sit, dum scire datum est statum morientium, in opere De Caelo et Inferno (n. 449) videatur. Aliquoties etiam in solam respirationem spiritus mei redactus sum, quam tunc concordem respira- tioni communi caeli sensu percepi : multis etiam vicibus in simili statu cum angelis fui, et quoque ad illos in cae- lum elevatus, et tunc in spiritu extra corpus, et locutus cum illis cum respiratione, similiter ut in mundo. Ex his et aliis vivis documentis mihi patuit, non modo quod spi- ritus hominis respiret in corpore, sed etiam postquam reliquit corpus; et quod respiratio spiritus tam tacita sit, ut non percipiatur ab homine, et quod influat in respira- tionem manifestam corporis, vix aliter quam sicut causa in effectum, et cogitatio in pulmonem, et per pulmonem in loquelam. Ex his quoque patet, quod conjunctio spi- ritus et corporis apud hominem sit per correspondentiam motus cardiaci et motus pulmonaris utriusque. l82 ANGELIC WISDOM as the heart is moved, love with its vital heat remains and preserves life, as is evident in cases of swoon and suffocation, and the condition of fetal life in the womb. In a word, man's bodily life depends on the correspondence of its pulse and respiration with the pulse and respiration of his spirit; and when that correspondence ceases, the bodily life ceases, and his spirit departs and continues its life in the spiritual world, which is so similar to his life in the natural world that he does not know that he has died. Men generally enter the spiritual world two days after the death of the body. I have spoken with some after two days. 391* That a spirit, as well as a man on earth in a body, enjoys a pulse and a respiration, can only be proved by spirits and angels themselves, when permission is granted to speak with them. This permission has been granted to me. When questioned about the matter they declared that they are just as much men as those in the world are, and possess a body as well as they, but a spiritual body, and feel the beat of the heart in the chest, and the beat of the artery in the wrist, just as men do in the natural world. I have questioned many about the matter, and they all gave like answer. That man's spirit respires within his body has been granted me to learn by personal experience. On one occasion the angels were allowed to control my respiration, and to diminish it at pleasure, and at length to withdraw it, until only the respiration of my spirit remained, which was then perceptible to sense. A like expe- rience was granted me when permitted to learn the state of the dying (as may be seen in the work on Heaven and Hell, n. 449). I have sometimes been brought into the respiration of my spirit only, which I have then sensibly perceived to be in accord with the common respiration of heaven. Also many times I have been in a state like that of angels, and also raised up into heaven to them, and being then out of the body in the spirit, I conversed with angels with respiration in the same manner as in the world. From this and other personal evidence it has been made clear to me that man's spirit respires, both in the body and after it has left the body; that the respiration of the spirit is so silent as not to be perceptible to man; and that it inflows into the manifest respiration of the body almost as cause flows into effect, or thought into the lungs and through the lungs into speech. From all this it is also evident that conjunction of spirit and body in man is by means of the cor- respondence of the cardiac and pulmonic movement in both. DE DIVINO AMORE, PARS V.-N. 394. 183 392. Quod duo illi motus, cardiacus et pulmonaris, existant et persistant, est quia universum caelum angeli- cum tam in communi quam in particulari in binis illis vi- tae motibus est; quod universum caelum angelicum in illis sit, est quia Dominus e Sole, ubi Ipse est, et qui ab Ipso, infundat illos ; nam Sol ille duos illos motus a Domino agit : et quia omnia caeli et mundi a Domino per illum Solem in tali nexu ex forma pendent, sicut opus concate- natum a primo ad ultima, et quia amoris et sapientiae vita ab Ipso est, et omnes vires universi a vita sunt, patet quod non aliunde sit origo. Quod variatio illorum sit secundum amoris et sapientiae receptionem, sequitur. 393. De correspondentia illorum motuum in sequen- tibus plura dicentur ; ut qualis illa correspondentia est apud illos qui cum caelo respirant, et qualis apud illos qui cum inferno; tum qualis apud illos qui loquuntur cum caelo, et cogitant cum inferno, ita qualis apud hypocritas, assentatores, simulatores, et alios. QUOD EX CORRESPONDENTIA CORDIS CUM VOLUNTATE ET INTELLECTUS CUM PULMONE, SCIRI POSSINT OMNIA QUAE DE VOLUNTATE ET INTELLECTU, SEU DE AMORE ET SAPIENTIA, ITA QUAĘ DE ANIMA HOMINIS, SCIRI POSSUNT. 394. In orbe erudito sudarunt multi in inquisitione de anima; sed quia nihil sciverunt de mundo spirituali, et de statu hominis post mortem, non potuerunt aliter quam condere hypotheses, non de anima qualis est, sed de ope- ratione ejus in corpus : de anima qualis est, non potuerunt aliam ideam habere, quam sicut de purissimo quodam in aethere, et de ejus continente quam sicut de aethere. De hoc tamen non ausi sunt nisi pauca vulgare, ne aliquid naturale animae addicarent, scientes quod anima spiritua- lis sit. Nunc quia ita conceperunt animam, et tamen notum illis fuit quod anima operetur in corpus, et produ- cat omnia ejus, quae ad sensum et ad motum ejus se referunt, ideo sudarunt, ut dictum est, in inquisitione de operatione animae in corpus, quam quidam dixerunt fieri per influxum, et quidam per harmoniam. Sed quia sic 184 SAPIENTIA ANGELICA non aliquid detectum est, in quo mens, quae videre vult num ita sit, acquiescere potest, ideo mihi datum est loqui cum angelis, et per illorum sapientiam de ea re illustrari ; ex qua hoc est: quod anima hominis, quae vivit post mortem, sit ejus spiritus, et quod ille sit in perfecta forma homo, et quod hujus anima sit voluntas et intellectus, et quod horum anima sit amor et sapientia a Domino, et quod haec duo sint quae faciunt vitam hominis, quae a solo Domino est; et quod Dominus faciat, propter recep- tionem Ipsius ab homine, ut vita appareat sicut sit homi- nis. Sed ne homo vitam addicat sibi ut suam, et sic se a receptione Ipsius subducat, etiam Dominus docuit quod omne amoris quod vocatur bonum, et omne sapientiae quod vocatur verum, sit ab Ipso, et nihil eorum ab homine; et quia illa duo sunt vita, quod omne vitae, quod vita, sit ab Ipso. 395. Quoniam anima, quoad ipsum Esse ejus, est amor et sapientia, et haec duo a Domino apud hominem sunt, ideo apud hominem creata sunt duo receptacula, quae etiam sunt habitacula Domini apud hominem; unum pro amore, et alterum pro sapientia : illud quod pro amore est, vocatur voluntas, et alterum quod pro sapientia vocatur intellectus. Nunc quia Amor et Sapientia in Domino distincte unum sunt (videatur supra, n. 17–22); ac Divinus Amor est Divi- nae Sapientiae Ipsius, et Divina Sapientia est Divini Amo- ris Ipsius (n. 34-39) ; et illa similiter procedunt a Deo Homine, hoc est, Domino; ideo in homine duo illa recepta- cula et habitacula, quae vocantur voluntas et intellectus, a Domino ita creata sunt, ut distincte duo sint, sed usque ut unum faciant in omni operatione et in omni sensatione, non enim potest voluntas et intellectus separari in illis. Verum ut homo possit receptaculum et habitaculum fieri, ex necessitate finis, factum est, quod intellectus hominis possit supra proprium amorem ejus elevari in quandam lucem sapientiae, in cujus amore non est, et per id videre et doceri quomodo victurus est, ut quoque in illum amo- rem veniat, et sic fruiturus beatitudine in aeternum. Nunc quia homo facultate elevandi intellectum supra amo- rem suum proprium abusus est, ideo destruxit id apud se, quod potuit esse receptaculum et habitaculum Domini, hoc est, amoris et sapientiae a Domino, faciendo voluntatem habitaculum amoris sui et mundi, ac intellectum habita- I84 ANGELIC WISDOM to be effeñed by influx, and by some to be effected by harmony. But as this investigation has disclosed nothing in which the mind anxious to see the real truth can acquiesce, it has been granted me to speak with angels, and to be enlightened on the subjecl by their wisdom; the fruits of which are as follows: Man's soul, which lives after death, is his spirit, and is in com- plete form a man; the soul of this form is the will and under- standing, and the soul of these is love and wisdom from the Lord; these two are what constitute man's life, which is from the Lord alone; yet for the sake of man's acceptance of Him, He causes life to appear as if it were man's; but that man may not claim life for himself as his own, and thus withdraw himself from acceptance of the Lord, the Lord has also taught that everything of love, which is called good, and everything of wisdom, which is called truth, is from Him, and nothing of these from man; and as these two are life, that everything of life which is life is from Him. 395* Since the soul in its very esse is love and wisdom, and these two in man are from the Lord, there have been created in man two receptacles, which are also the dwelling-places of the Lord in man ; one for love, the other for wisdom, the one for love called the will, the other for wisdom called the understanding. Now since Love and Wisdom in the Lord are one distinctly (as may be seen above, n. 17-22), and Divine Love is of Divine Wis- dom, and Divine Wisdom is of Divine Love (n. 34-39), and since these so go forth from God-Man, that is, from the Lord, therefore these two receptacles and dwelling-places of the Lord in man, the will and understanding, were so created by the Lord as to be distinctly two, and yet make one in every operation and every sensation; for in these the will and understanding cannot be separated. Nevertheless, to enable man to become a receptacle and dwelling-place of the Lord, it is provided, as necessary to this end, that man's understanding can be raised above his proper love into some light of wisdom in the love of which the man is not, and that he can thereby see and be taught how he must live if he would come into that higher love, and thus enjoy eternal happiness. But by the misuse of this power to elevate the understanding above his proper love, man has destroyed in himself that which might have been the re- ceptacle and abode of the Lord (that is, of love and wisdom from the Lord), by making the will an abode for the love of self and the world, and the understanding an abode for whatever confirms those loves. From this it has come that these two CONCERNING DIVINE LOVE.—N. 395-398. 185 abodes, the will and understanding, have become abodes of infer- nal love and by confirmations in favor of these loves, abodes of infernal thought, which in hell is esteemed as wisdom. 396. The reason why the love of self and love of the world are infernal loves, and yet man was given the power to come into them and thus pervert the will and understanding within him, is as follows: the love of self and the love of the world by creation are heavenly loves; for they are loves of the natural man serviceable to spiritual loves, as a foundation is to a house. For man, from the love of self and the world, seeks the welfare of his body, desires food, clothing, and habitation, is solicitous for the good of his family, and to secure employment for the sake of use, and even, in the interest of obedience, to be honored according to the dignity of the affairs which he ad- ministers, and to find delight and refreshment in worldly enjoy- ment; yet all this for the sake of the end, which must be use. For through these things man is in a state to serve the Lord and to serve the neighbor. When, however, there is no love of serving the Lord and serving the neighbor, but only a love of serving himself by means of the world, then from being heavenly that love becomes hellish, for it causes a man to sink his mind and disposition in what is his own, and that in itself is wholly evil. 397. Now that man may not by the understanding be in heaven while by the will he is in hell, as is possible, and thereby have a divided mind, after death everything of the understanding which transcends its proper love is removed; whereby it comes that in everyone the will and understanding finally make one. With those in heaven the will loves good and the understanding thinks truth; but with those in hell the will loves evil and the understanding thinks falsity. It is the same with man in this world when he is thinking from his spirit, as he does when alone; yet many, so long as they are in the body, when they are not alone think otherwise. They then think other- wise because they raise their understanding above the proper love of their will, that is, of their spirit. These things have been said, to make known that the will and understanding are two distinct things, although created to act as one, and that they are made to act as one after death, if not before. 398. Now since love and wisdom, and therefore will and understanding, are what are called the soul, and how the soul acts upon the body, and effects all its operations, is to be shown in what follows, and since this may be known from the corre- 186 SAPIENTIA ANGELICA dicendum est quomodo anima agit in corpus, et operatur omnia ejus, et hoc sciri potest ex correspondentia cordis cum voluntate, et pulmonis cum intellectu, ideo per corre- spondentiam illam detecta sunt haec quae sequuntur :- (i.) Quod amor seu voluntas sit ipsa vita hominis. (ii.) Quod amor seu voluntas in humanam formam continue nitatur, et in omnia quae humanae formae sunt. (iii.) Quod amor seu voluntas absque conjugio cum sapientia seu intellectu non possit per humanam suam formam aliquid facere. (iv.) Quod amor seu voluntas praeparet domum seu thala- mum pro futura conjuge, quae est sapientia seu intellectus. (v.) Quod amor seu voluntas etiam praeparet omnia in hu- mana sua forma, ut conjunctim cum sapientia seu intellectu possit agere, (vi.) Quod cum nuptiae factae sunt, prima conjunctio sit per affectionem sciendi, ex qua affectio veri. (vii.) Quod altera conjunétio sit per affeétionem intelligendi, ex qua perceptio veri. (viii.) Quod tertia conjunétio sit per affectionem videndi id, ex qua cogitatio, (ix.) Quod amor seu voluntas per tres illas conjunctiones in sua vita sensitiva et in sua vita altiva sit. (x.) Quod amor et voluntas introducat sapientiam seu in- tellectum in omnia domus suae. (xi.) Quod amor seu voluntas nihil agat nisi in conjunctione cum illa, (xii.) Quod amor seu voluntas se conjungat sapientiae seu intellectui, ac faciat ut sapientia seu intellectus reciproce conjungatur. (xiii.) Quod sapientia seu intellectus ex potentia sibi data ab amore seu voluntate possit elevari, ac recipere illa quae lucis sunt e caelo, ac percipere illa. (xiv.) Quod amor seu voluntas similiter possit elevari, ac percipere illa quae caloris sunt e caelo, si amat suam conjugem in illo gradu. (xv.) Quod amor et voluntas alioqui retrahat sapientiam seu intelleétum a sua elevatione, ut secum unum agat. (xvi.) Quod amor seu voluntas purificetur a sapientia in intelleétu, si simul elevantur. (xvii.) Quod amor seu voluntas conspurcetur in intellectu et ab illo, si non simul elevantur. (xviii.) Quod amor purificatus a sapientia in intellectu fiat spiritualis et caelestis. (xix.) Quod amor conspurcatus in intellectu et ab illo, fiat naturalis et sensualis. (xx.) Quod usque remaneat facultas intelligendi, quae voca- tur rationalitas, et facultas agendi quae vocatur libertas. 186 ANGELIC WISDOM spondence of the heart with the will, and of the lungs with the understanding, by that correspondence what follows is dis- closed: (i.) Love or the will is man's very life. (ii.) Love or the will strives unceasingly towards the hu- man form and all things of that form. (iii.) Love or the will is unable to effeft anything by its human form without a marriage with wisdom or the understanding. (i v.) Love or the will prepares a house or bridal bed for its future wife, which is wisdom or the understand- ing. (v.) Love or the will also prepares all things in its own human form, that it may ail conjointly with wis- dom or the understanding. (vi.) After the nuptials, the first conjuntlion is through an affection for knowing, from "which springs an affeûionfor truth. (vii.) The second conjunûion is through an affcClion for understanding, from which springs perception of truth. (viii.) The third conjunñion is through an affeclion for see- ing truth, from which springs thought. (ix.) Through these three conjunclions love or the will is in its sensitive life and in its aclivc life. (x.) Love or the will introduces wisdom or the understand- ing into all things of its house. (xi.) Loi'c or the will does nothing except in conjunûion with wisdom or the understanding. (xii.) Lorie or the will conjoins itself to wisdom or the un- derstanding, and causes wisdom or the under- standing to be reciprocally conjoined to it. (xiii.) Wisdom or the understanding, from the potency given to it by love or the will, can be elevated, and can receive such things as are of light out of heaven, and perceive them. (xiv.) Love or thewillcan in like manner be elevated and can perceive such things as are of heat out of heaven, provided it lories its consort in that degree. (xv.) Otherwise love or the will draws down wisdom or the understanding from its elevation, that it may all as one with Itself. (xvi.) Love or the will is purified by wisdom in the under- standing, if they are elevated together. (xvii.) Lor"e or the will is defiled in the understanding and by it, if they are not elevated together. (xviii.) Love, when purified by wisdom in the understanding, becomes spiritual and celestial. , (xix.) Love, when defiled in the understanding and by ii, becomes natural and sensual. DE DIVINO AMORE, PARS V.-N. 400. 187 (xxi.) Quod amor spiritualis et caelestis sit amor erga proxi- mum et amor in Dominum : et quod amor natura- lis et sensualis sit amor mundi et amor sui. (xxii.) Quod simile sit cum charitate et fide, et cum illarum conjunctione, ut est cum voluntate et intellectu, et cum horum conjunctione. 399. (i.) Quod amor seu voluntas sit ipsa vita hominis, sequitur a correspondentia cordis cum voluntate, (de qua supra, n. 378-381,) nam sicut cor agit in corpore, ita vo- luntas in mente; et sicut omnia corporis pendent quoad existentiam et quoad motum a corde, ita omnia mentis quoad existentiam et quoad vitam a voluntate. Dicitur a voluntate, sed intelligitur ab amore, quia voluntas est receptaculum amoris, et amor est ipsa vita (videatur supra, n. 1-3); et amor qui est ipsa vita, est a solo Domino. Quod ex corde et ejus expansione in corpus per arterias et venas, sciri possit quod amor seu voluntas sit vita hominis, est quia illa quae sibi correspondent similiter agunt, cum discrimine quod unum sit naturale et alterum spirituale. Quomodo cor agit in corpore, patet ex ana- tomia, ut quod omne id vivat, aut in vitae obsequio sit, ubi cor per vasa a se emissa agit, et quod omne id non vivat, ubi cor per vasa sua non agit. Et praeterea cor est primum et ultimum, quod in corpore agit : quod sit pri- mum, constat ex embryonibus, et quod sit ultimum, constat ex morientibus ; et quod absque cooperatione pulmonis agat, constat ex suffocatis, et ex deliquiis : inde videri potest, quod sicut vita corporis succenturiata pendet a solo corde, ita similiter vita mentis a sola voluntate, et quod voluntas similiter vivat cessante cogitatione, sicut cor cessante respiratione, ut quoque patet ex embryoni- bus, morientibus, suffocatis et deliquiis. Ex quibus sequi- tur, quod amor seu voluntas sit ipsa vita hominis. 400. [(ii.)] Quod amor seu voluntas in humanam for- mam continue nitatur, et in omnia quae humanae formae sunt, patet a correspondentia cordis cum voluntate, nam notum est, quod omnia corporis formentur in utero, et quod for- mentur per fibras e cerebris, et per vasa sanguinea ex corde, et quod contexturae omnium organorum et visce- rum ex illis binis fiant : ex quo patet, quod omnia hominis ex vita voluntatis, quae est amor, a principiis suis e cere- bris per fibras existant, et quod omnia corporis ejus ex CONCERNING DIVINE LOVE.—N. 399, 40O. 187 (xx.) The capacity to understand called rationality, and the capacity io au called freedom, still remain. (xxi.) Spiritual and celestial love is love towards the neigh- bor and love to the Lord; and natural and sen- sual love is love of the world and love of self. l'xxii.) // is the same with charity and faith and their con- junclion as with ¿he will and understanding and their conjunction. 399. (i.) Love or the will is man's very life.—This follows from the correspondence of the heart with the will (considered above, n. 378-381). Foras the heart acts in the body, so does the will act in the mind; and as all things of the body depend for existence and motion upon the heart, so do all things of the mind depend for existence and life upon the will. It is said, upon the will, but this means upon the love, because the will is the receptacle of love, and love is life itself (see above, n. 1-3), and love, which is life itself, is from the Lord alone. By the heart and its extension into the body through the arteries and veins it can be seen that love or the will is the life of man, for the reason that things which correspond to each other act in the same way, except that one is natural and the other spiritual. How the heart acb in the body is evident from anatomy, which shows that wherever the heart acb by means of the vessels thrown out from it, everything is alive or is subservient to life; but where the heart by means of its vessels does not act, every- thing is lifeless. Moreover, the heart is the first and last thing to act in the body. That it is the first is evident from the fetus, and that it is the last is evident from the dying, and that it may act without the co-operation of the lungs is evident from cases of suffocation and swooning; from which it can be seen that the life of the mind depends solely upon the will, in the same way as the substitute life of the body depends on the heart alone; and that the will lives when thought ceases, in the same way as the heart lives when breathing ceases. This also is evident from the fetus, from the dying, and from cases of suffocation and swooning. From which it follows that love or the will is man's very life. 400* (ii.) Love or the will strives unceasingly towards the human form and all things of that form.—This is evident from the correspondence of heart and will. For it is known that all things of the body are formed in the womb, and that they are formed by means of fibres from the brain and blood vessels from the heart, and that out of these two the tissues of all 188 SAPIENTIA ANGELICA corde per arterias et venas. Ex his manifeste patet. quod vita, quae est amor et inde voluntas, in humanam formam continue nitatur; et quia humana forma consista ex omnibus illis quae in homine sunt, sequitur quod amor seu voluntas in continuo conatu et nisu formandi omnia illa sit: quod conatus et nisus sit in humanam formam, est quia Deus est Homo, ac Divinus Amor et Divina Sa- pientia est Vita Ipsius; e qua omne vitae est. Quisque videre potest, quod nisi Vita, quae est ipse Homo, ageret in id quod in se non vita est, non potuisset aliquid tale formari quod in homine est, in quo sunt millia millium quae unum faciunt, ac unanimiter conspirant ad imagincm Vitae a qua, ut possit homo receptaculum et habitaculum Ipsius fieri. Ex his videri potest, quod amor, et ex amore voluntas, et ex voluntate cor, in humanam formam con- tinue nitantur. 401. (iii.) Quod amor seu voluntas absque conjugio сжт sapientia seu intelleclu non possit per humanam suam for- mam aliquidfacere.—Hoc etiam patet ex correspondent1* cordis cum voluntate. Homo embryo vivit corde, sed non pulmone; non enim tunc a corde influit sanguis in pulmo- nem, et ei dat facultatem respirandi, sed per foramen in ventriculum cordis sinistrum; quare embryo non tunc aliquid corporis potest movere, jacet enim confasciatus. nec potest aliquid sentire, Organa enim sensuum sunt occlusa. Simile est cum amore seu voluntate, ex qua usque vivit, sed in obscuro, hoc est, absque sensu et aétu. At vero ut primum aperitur pulmo, quod fit post enixum, tunc incipit sentire et agere, ас similiter velle et cogitare. Ex his constare potest, quod amor seu voluntas absque conjugio cum sapientia seu intellectu non possit per hu- manam suam formam aliquid facere. 40a. (iv.) Quod amor seu voluntas praeparet domum seu thalamum pro futura conjuge, quae est sapientia seu tn- telleclus.—In universo creato et in singulis ejus est conju- gium boni et veri, et hoc inde est, quia bonum est amoris et verum est sapientiae, et haec duo in Domino sunt, et ex Ipso omnia creata sunt. Hoc conjugium quomodo in homine existit, videri potest in speculo in conjunctione cordis cum pulmone; nam cor correspondet amori seu bono, ас pulmo sapientiae seu vero (ut supra, n. 378-381, l88 ANGELIC WISDOM organs and viscera are made; by which it is evident that all things of man have their existence from the life of the will, which is love, from their first principles, out of the brains, through the fibres; and all things of his body out of the heart through the arteries and veins. From this it is clearly evident that life (which is love and the will therefrom), strives unceasingly towards the human form. And as the human form is made up of all the things there are in man, it follows that love or the will is in a continual conatus and effort to form all these. There is a conatus and effort towards the human form, because God is a Man, and Divine Love and Divine Wisdom is His life, and from His life is everything of life. Any one can see that unless Life which is very Man acted into that which in itself is not life, the formation of anything such as exists in man would be im- possible, in whom are thousands of thousands of things that make one thing, and that unanimously aspire to an image of the Life from which they spring, that man may become a receptacle and abode of that Life. From all this it can be seen that love, and out of the love the will, and out of the will the heart, strives unceasingly towards the human form. 401. (in.) Love or the will is unable to effecl anything by its human form without a marriage with wisdom or the understand- ing.—This also is evident from the correspondence of heart and will. The embryo man lives by the heart, not by the lungs. For in the fetus the blood does not flow from the heart into the lungs, giving him ability to respire; but it flows through the foramen ovale into the left ventricle of the heart; consequently the fetus is unable to move any part of his body, but lies bound up, neither has he sensation, for his organs of sense are closed.' It is the same with love or the will, from which the fetus lives indeed, though obscurely, that is, without sensation or action. But as soon as the lungs are opened, which is the case from birth, he begins to feel and act, and likewise to will and think. From all this it can be seen, that love or the will is unable to effect anything by means of its human form without a marriage with wisdom or the understanding. 402. (iv.) Love or the will prepares a house or bridal bed for its future wife, which is wisdom or the understanding.—In the created universe and in each of its particulars there is a marriage of good and truth; and this is so because good is of love and truth is of wisdom, and these two are in the Lord, and out of Him all things are created. How this marriage has existence in man can be seen mirrored in the conjunction of the heart with DE DIVINO AMORE, PARS V.-N. 403. 189 382-384). Ex illa conjunctione videri potest, quomodo amor seu voluntas desponsat sibi sapientiam seu intellec- tum, et postea ducit illam seu quasi conjugium cum illa init; desponsat sibi illam, per quod praeparet domum seu thalamum pro illa; et ducit illam per quod conjungat illam sibi per affectiones, et dein agat sapientiam cum illa in domo ista. Quod ita sit, non plene describi potest nisi quam lingua spirituali, quia amor et sapientia, et inde voluntas et intellectus, sunt spirituales; quae quidem na- turali lingua possunt tradi, sed non ad perceptionem nisi obscuram, propter inscitiam quid amor, quid sapientia, tum quid affectiones boni, et quid affectiones sapientiae quae sunt affectiones veri. Sed usque videri potest qua- lis desponsatio et quale conjugium amoris cum sapientia, seu voluntatis cum intellectu est, per parallelismum, qui datur per correspondentiam illorum cum corde et pul- mone: simile enim est cum his ut cum illis ; tam simile ut prorsus nihil differat, praeter quod unum sit spiritu- ale, et alterum naturale. Ex corde itaque et pulmone constat, quod cor primum formet pulmonem, et postea se conjungat cum illo; format pulmonem in embryone, et se conjungit cum illo post enixum. Hoc facit cor in sua domo, quae vocatur pectus, ubi contubernium eorum est, separatum a reliquis corporis per septum quod vocatur dia- phragma, et per involucrum quod vocatur pleura. Simile est cum amore et sapientia, seu cum voluntate et intellectu. 403. (v.) Quod amor seu voluntas praeparet omnia in humana sua forma, ut conjunctim cum sapientia seu intel- lectu possit agere.—Dicitur voluntas et intellectus, sed probe sciendum est, quod voluntas sit totus homo; est enim voluntas cum intellectu in principiis in cerebris, ac in principiatis in corpore, et inde in toto et in qualibet parte, ut supra (n. 365-367,) ostensum est: inde constare potest, quod voluntas sit totus homo quoad ipsam for- mam, tam communem quam omnium particularem; et quod intellectus sit ejus consocia, sicut est pulmo cordis. Caveat sibi quisque ne ideam voluntatis foveat, sicut ali- cujus rei separatae a forma humana, est enim eadem. Ex hoc videri potest, non solum quomodo voluntas praeparat thalamum pro intellectu, sed etiam quomodo praeparat omnia in sua domo, quae est universum corpus, ut con- junctim cum intellectu possit agere. Hoc praeparat eo CONCERNING DIVINE LOVE.—N. 40I-403. 189 the lungs; since the heart corresponds to love or good, and the lungs to wisdom or truth (see above, n. 378-381, 382-384). From that conjunction it can be seen how love or the will be- troths to itself wisdom or the understanding, and afterwards weds it, that is, enters into a kind of marriage with it. Love betroths to itself wisdom by preparing for it a house or bridal bed, and marries it by conjoining it to itself by affeclions, and afterwards lives wisely with it in that house. How this is can- not be fully described except in spiritual language, because love and wisdom, consequently will and understanding, are spiritual; spiritual things can, indeed, be expressed in natural language, but can be perceived only obscurely, from a lack of knowledge of what love is, what wisdom is, what affections for good are, and what affections for wisdom, that is, affections for truth, are. Yet the nature of the betrothal and of the marriage of love with wisdom, or of will with understanding, can be seen by the paral- lel that is furnished by their correspondence with the heart and lungs. What is true of these is true of love and wisdom, so entirely that there is no difference whatever except that one is natural and the other spiritual. Thus it is evident from the heart and lungs, that the heart first forms the lungs, and afterwards joins itself to them; it forms the lungs in the fetus, and joins itself to them after birth. This the heart does in its abode which is called the breast, where the two are encamped together, separated from the other parts of the body by a partition called the diaphragm and by a covering called the pleura. It is the same with love and wisdom or with will and under- standing. 403. (v.) Love or the will prepares all things in its own human form, that it may ail conjointly with wisdom or the under- standing.—We say, will and understanding, but it is to be care- fully borne in mind that the will is the entire man; for it is the will that, with the understanding, is in first principles in the brains, and in derivatives in the body, consequently in the whole and in every part (see above, n. 365-367). From this it can be seen that the will is the entire man as regards his very form, both the general and the particular form of all parts; and that the under- standing is its partner, as the lungs are the partner of the heart. Beware of cherishing an idea of the will as something separate from the human form, for it is that same form. From this it can be seen not only how the will prepares a bridal bed for the understanding, but also how it prepares all things in its house (which is the whole body) that it may act conjointly with the un- 190 SAPIENTIA ANGELICA modo, quod omnia et singula corporis conjuncta sint intel- lectui sicut conjuncta sunt voluntati, seu ut omnia et singula corporis sub obsequio intellectus sint, sicut sub obsequio voluntatis sunt. Quomodo omnia et singula corporis ad conjunctionem cum intellectu sicut cum voluntate prae- parata sunt, non videri potest, nisi sicut in speculo seu in imagine per scientiam anatomicam in corpore. Per illam scitur quomodo omnia in corpore connexa sunt, ut dum pulmo respirat, omnia et singula in toto corpore a respiratione pulmonis agantur, dum etiam a pulsu cordis. Ex anatomia notum est, quod cor conjunctum sit pulmoni per auriculas, et quod hae continuantur in pulmonum in- teriora; tum quod omnia viscera totius corporis cum ca- mera pectoris per ligamenta conjuncta sint, ac ita conjuncta, ut dum pulmo respirat, omnia et singula in communi et in parte aliquid ex respiratorio motu recipiant: cum enim pulmo tumescit, tunc costae expandunt thoracem, pleura dilatatur, et diaphragma diducitur, et cum his omnia in- feriora corporis, quae per ligamenta ex illis connexa sunt, per actus pulmonicos recipiunt aliquem actum : ne me- morem plura, ne illi qui non in scientia anatomica sunt, ex ignorantia terminorum illius scientiae in obscuritatem de hac re veniant. Consule modo anatomiae gnaros et sagaces, annon omnia in toto corpore a pectore ad imum ita colligata sint, ut tumescente per respirationem pul- mone, omnia et singula excitentur in actum pulmonico synchronum. Ex his nunc patet, qualis praeparata est conjunctio intellectus cum omnibus et singulis formae hu- manae a voluntate: rimare modo nexus, et lustra illos oculo anatomico, et postea secundum nexus specta coope- rationem illorum cum pulmone respirante et cum corde, et dein pro pulmone cogita intellectum, et pro corde vo- luntatem, et videbis. 404. (vi.) Quod cum nuptiae factae sunt, prima con- junctio sit per affectionem sciendi, ex qua affectio veri.- Per nuptias intelligitur status hominis post partum, a statu ignorantiae usque ad statum intelligentiae et ab hoc ad statum sapientiae. Primus status, qui est merae ignoran- tiae, hic non per nuptias intelligitur, quia tunc nulla cogi- tatio intellectus est, sed sola affectio obscura quae amoris seu voluntatis ; hic status est initiamentum ad nuptias. Quod in secundo statu, qui est homini in pueritia, sit affec- ICO ANGELIC WISDOM derstanding. This it prepares in such a way that as each and every thing of the body is conjoined to the will, so is it con- joined to the understanding; in other words, that as each and every thing of the body is submissive to the will, so is it sub- missive to the understanding. How each and every thing of the body is prepared for conjunction with the understanding as well as with the will, can be seen only in the body, as in a mir- ror or image, by the aid of anatomical knowledge, which shows how all things in the body are so connected, that when the lungs respire each and every thing in the entire body is moved from the respiration of the lungs, and at the same time from the beating of the heart. Anatomy shows that the heart is joined to the lungs through the auricles, which are continued into the interiors of the lungs; also that all the viscera of the entire body are joined through ligaments to the chamber of the breast; and so joined that when the lungs respire, each and all things, in general and in particular, partake of the respiratory motion. Thus when the lungs are inflated, the ribs expand the thorax, the pleura is dilated, and the diaphragm is stretched wide, and with these all the lower parts of the body, which are connected with them by ligaments therefrom, receive some action through the pulmonic action; not to mention further facts, lest those who have no knowledge of anatomy, on account of their ignorance of its terms should be confused in regard to the subject. Con- sult any skilful and discerning anatomist whether all things in the entire body, from the breast down, be not so bound together, that when the lungs expand by respiration, each and all of them are moved to action synchronous with the pulmonic action. From all this the nature of the conjunction prepared by the will between the understanding and each and every thing of the human form is now evident. Only explore the connections well and scan them with an anatomical eye; then, following the connections, consider their co-operation with the breathing lungs and with the heart; and finally, in thought, substitute for the lungs the understanding, and for the heart the will, and you will see. 404. ( vi. ) After the nuptials, the first conjunclion is through, an affeHion for knowing, from which springs an affeclion for truth.—By the nuptials is meant man's state afterbirth, from a state of ignorance to a state of intelligence, and from this to a state of wisdom. The first state, however, which is one of pure ignorance, is not meant by nuptials, because there is then no thought from the understanding, and only an obscure affection CONCERNING DIVINE LOVE. N. 404. ICI from the love or will. This state is preliminary to the nuptials. In the second state, which belongs to man in childhood, there is, as we know, an affection for knowing, by means of which the infant child learns to speak and to read, and afterwards gradually learns such things as belong to the understanding. That it is love, belonging to the will, that effects this, cannot be doubted; for unless it were effected by love or the will it would not be done. That every man has, after birth, an affection for knowing, and through that acquires the knowledge by which his under- standing is gradually formed, enlarged, and perfected, is acknowl- edged by every one who thoughtfully takes counsel of experi- ence. It is also evident that from this comes an affection for truth; for when man, from an affection for knowing, has become intelligent, he is led not so much by an affection for knowing as by an affection for reasoning and forming conclusions on subjects which he loves, whether economical or civil or moral. When this affection is raised to spiritual things, it becomes an affection for spiritual truth. That its first or initiatory state was an affec- tion for knowing, may be seen from the fact that an affection for truth is an exalted affection for knowing; for to be affected by truths is the same as to wish from affeclion to know them, and when found, to drink them in from the joy of affection. (vii.) The second conjunclion is through an ajfection for un- derstanding; from which springs perception of truth.—This is evident to any one who is willing by rational observation to examine the matter. From rational observation it is clear that affection for truth and perception of truth are two powers of the understanding, which in some persons harmonize as one, and in others do not. They harmonize as one in those who wish to perceive truths with the understanding, but do not in those who only wish to know truths. It is also clear that every one is in a perception of truth so far as he is in an affection for understanding; for if you take away the affection for under- standing truth, there will be no perception of truth; but give the affection for understanding truth, and there will be percep- tion of truth according to the degree of affection for it. No man of sound reason ever lacks perception of truth, so long as he has an affection for understanding truth. That every man has a capacity to understand truth, which is called rationality, has been shown above. (viii.) The third conjunclion is through an affeclion for seeing truth, from which springs thought.—That affection for knowing is one thing, affection for understanding another, and /* 192 SAPIENTIA ANGELICA clare apud illos qui distincte possunt. Quod hoc non nisi quam obscure pateat apud illos qui non distincte percipi- unt operationes mentis, est quia simul sunt in cogitatione apud illos qui in affectione veri et in perceptione veri sunt, et cum simul sunt, non distingui possunt. Homo in cogita- tione manifesta est, cum spiritus ejus cogitat in corpore, quod fit imprimis dum in consortio est cum aliis ; at cum est in affectione intelligendi, et per hanc venit in percep- tionem veri, tunc est in cogitatione spiritus sui, quae est meditatio, quae quidem cadit in cogitationem corporis, sed tacitam; est enim supra hanc, ac intuetur illa quae cogita- tionis ex memoria sunt, sicut infra se ; nam ex illis vel con- cludit, vel confirmat. At ipsa affectio veri non appercipitur aliter quam sicut voluntatis nisus ex aliquo volupi, quod intus est in meditatione sicut vita ejus, ad quod parum attenditur. Ex his nunc constare potest, quod haec tria, affectio veri, perceptio veri, et cogitatio, ordine sequantur ex amore, et quod non alibi existant quam in intellectu; cum enim amor intrat intellectum, quod fit cum conjunctio facta est, tunc primum producit affectionem veri, dein affectionem intelligendi id quod scit, et tandem affectio- nem videndi id in cogitatione corporis quod intelligit, cogitatio enim non aliud est quam visus internus. Cogi- tatio quidem primum existit, quia est mentis naturalis, sed cogitatio ex perceptione veri quae est ex affectione veri, ultimo existit ; haec cogitatio est cogitatio sapien- tiae, illa autem est cogitatio ex memoria per visum men- tis naturalis. Omnes operationes amoris seu voluntatis extra intellectum non se referunt ad affectiones veri, sed ad affectiones boni. 405. Quod haec tria ex amore qui est voluntatis, in intellectu ordine sequantur, ex rationali homine quidem comprehendi potest, sed tamen non clare videri, et sic usque ad fidem confirmari. Nunc quia amor qui est vo- luntatis per correspondentiam unum agit cum corde, ac sapientia quae est intellectus unum agit cum pulmone, ut supra ostensum est, ideo non alibi clarius videri et con- firmari possunt illa quae de affectione veri, perceptione veri, et cogitatione, mox supra (n. 404) dicta sunt, quam in pulmone et ejus fabrica; quare haec paucis describenda est. Cor post partum a dextro suo ventriculo immittit DE DIVINO AMORE, PARS V.-N. 406. 193 sanguinem in pulmonem ; et post transitum emittit illum in sinistrum suum ventriculum ; (sic aperit pulmonem. Hoc facit cor per arterias et venas pulmonares. Sunt pulmoni bronchia, quae ramificantur, et tandem abeunt in vesiculas, in quas pulmo admittit aerem et sic respirat. Circum bronchia et ejus ramificationes etiam sunt arte- riae et venae, quae bronchiales vocantur, oriundae ex azyga seu vena cava et aorta. Hae arteriae et venae ab arteriis et venis pulmonaribus distinctae sunt. Ex his patet, quod sanguis per binas' vias influat in pulmo- nem, et per binas vias effluat ex illo. Inde est quod pulmo possit respirare non synchrone cum corde. Quod alternae vices cordis, et alternae vices pulmonis non unum agant, notum est. Nunc quia correspondentia cordis et pulmonis est cum voluntate et intellectu, ut ostensum est, et conjunctio per correspondentiam est talis, ut sicut unum agit, ita alterum, videri potest ex influxu sanguinis e corde in pulmonem, quomodo voluntas influit in intel- lectum, et facit illa, quae mox supra (n. 404) de affectione et perceptione veri, et de cogitatione, dicta sunt. Corre- spondentia hoc mihi detexit, et plura adhuc de illis, quae non paucis describi possunt. Quoniam amor seu voluntas correspondet cordi, ac sapientia seu intellectus correspon- det pulmoni, sequitur quod vasa sanguinea cordis in pul- mone correspondeant affectionibus veri, et quod ramificatio- nes bronchiorum pulmonis correspondeant perceptionibus et cogitationibus ex illis affectionibus. Qui indagat om- nes texturas pulmonis ex illis originibus, et facit parallel- ismum cum amore voluntatis et cum sapientia intellectus, ille potest sicut in quadam imagine videre illa quae supra (n. 404) dicta sunt, et sic ad fidem confirmari. Sed quia illa quae scientiae anatomicae sunt de corde et pulmone, paucis nota sunt, et confirmare aliquid per ignota inducit obscuritatem, ideo supersedeo parallelismum pluribus de- monstrare. 406. (ix.) Quod amor seu voluntas per tres illas con- junctiones in sua vita sensitiva, et in sua vita activa sit.- Quod amor absque intellectu, seu affectio quae amoris absque cogitatione quae intellectus, in corpore non possit sentire, nec agere, est quia amor absque intellectu est sicut caecus, seu affectio absque cogitatione est sicut in caligine, 194 SAPIENTIA ANGELICA intellectus enim est lux e qua amor videt: sapientia intel- lectus etiam est e luce quae procedit a Domino ut Sole. Cum itaque amor voluntatis, absque luce intellectus nihil videt, et est caecus, sequitur quod absque luce intellectus etiam sensus corporis in caecitate et obesitate forent, non solum visus et auditus, sed etiam reliqui. Quod etiam reli- qui sensus, est quia omnis perceptio veri est amori in intel- lectu, ut supra ostensum est, et omnes sensus corporis trahunt perceptionem suam ex perceptione mentis suae. Simile est cum omni actu corporis; nam actus ex amore absque intellectu, est sicut actus hominis in nocte ; nescit enim tunc homo quid agit ; inde in actu nihil ex intelligen- tia ac sapientia foret, qui actus non potest vocari actus vivus; actus etiam trahit suum esse ab amore, et suum quale ab intelligentia. Praeterea omnis potentia boni est per verum ; quare bonum in vero et sic per illud agit, ac bonum est amoris, et verum est intellectus. Ex his con- stare potest, quod amor seu voluntas per tres illas con- junctiones, de quibus supra (n. 404), in sua vita sensitiva, et in sua vita activa sit. 407. Quod ita sit, ad vivum confirmari potest ex conjunctione cordis cum pulmone, quia talis correspon- dentia est inter voluntatem et cor, ac inter intellectum et pulmonem, ut sicut amor cum intellectu spiritualiter agit, ita cor cum pulmone naturaliter ; inde possunt supradicta sicut in imagine oblata oculo videri. Quod homo non in aliqua vita sensitiva sit, nec in aliqua vita activa sit, dum cor et pulmo non simul agunt, constat ex statu embryo- nis seu infantis in utero, et ex statu ejus post partum. Quamdiu homo est embryo, seu in utero, pulmones clausi sunt; inde ei non est aliquis sensus, nec aliquis actus, sensoria sunt occlusa, manus sunt ligatae, similiter pedes; at post partum aperiuntur pulmones, et sicut hi aperiun- tur, ita homo sentit et agit; aperiuntur pulmones per im- missum e corde sanguinem. Quod homo non in aliqua vita sensitiva, nec in aliqua vita activa sit, absque coope- ratione cordis et pulmonis, patet quoque a deliquiis ; in illis solum cor agit, et non pulmo, est enim tunc respira- tio adempta : quod in illis nulla sensatio sit, nec ulla actio, notum est. Simile est cum homine qui suffocatur, sive sit per aquam, sive per Waliquid quod obstipat laryngem, et 194 ANGELIC WISDOM body; since love without the understanding is as it were blind, and affection without thought is as it were in darkness, for the understanding is the light by which love sees. The wisdom of the understanding, moreover, is from the light which proceeds from the Lord as a sun. Since, then, the will's love, without the light of the understanding, sees nothing and is blind, it follows that without the light of the understanding even the bodily senses would be blind and blunted, not only sight and hearing, but the other senses also,—the other senses, because all per- ception of truth is a property of love in the understanding (as was shown above), and all the bodily senses derive their per- ception from the mind's perception. The same is true of every bodily act; for action from love without understanding is like man's action at night, when he does not know what he is doing; consequently in such action there would be nothing of intelli- gence or wisdom. Such action cannot be called living action, for action derives its esse from love and its quality from intelli- gence. Moreover, the whole power of good is by means of truth; consequently good acts in truth, and thus by means of truth; and good is of love, and truth is of the understanding. From all this it can be seen that love or the will through these three conjunctions (see above, n. 404) is in its sensitive life and in its active life. 407* That this is so can be proved to the life by the con- junction of the heart with the lungs, because the correspondence between the will and the heart, and between the understanding and the lungs, is such that just as the love acts with the under- standing spiritually, so does the heart act with the lungs natur- ally: from this, what has been said above can be seen as in an image presented to the eye. That man has neither any sensitive life nor any active life, so long as the heart and the lungs do not act together, is evident from the state of the fetus or the infant in the womb, and from its state after birth. So long as man is a fetus, that is, in the womb, the lungs are closed, where- fore he has no feeling nor any action; the organs of sense are sealed up, the hands are bound, likewise the feet; but after birth the lungs are opened, and as they are opened man feels and acts; the lungs are opened by means of the blood sent into them from the heart. That man has neither sensitive life nor active life without the co-operation of the heart and the lungs, is evident also in swoons, when the heart alone acts, and not the lungs, for respiration then ceases; in this case there is no sensation and no aétion, as is well known. It is the DE DIVINO AMORE, PARS V.—N. 408. tÇ5 claudit viam pro respiratione pulmonis, quod homo tunc appareat sicut mortuus, nihil sentiat et nihil agat, et quod usque vivat corde, notum est; redit enim in utramque vitam, sensitivam et activam, ut primum obstipationes pul- monis remotae sunt. Sanguis quidem interca agit circu- lum per pulmonem, sed per arterias et venas pulmonares, sed non per arterias et venas bronchiales, et hae dant homini facultatem respirandi. Simile tst cum influxu amoris in intelleéctum. 408* (x.) Quod amor seu voluntas introducat sapien- tiam sen intelleclum in omnia do mus suae.—Per domum amo- ris seu voluntatis intelligitur totus homo quoad omnia quae ejus mentis sunt; quae quia correspondent omnibus cor- poris, (ut supra ostensum est,) per domum etiam intelligi- tur totus homo quoad omnia quae ejus corporis sunt, quae vocantur membra, Organa et viscera. Quod pulmo intro- ducatur in omnia illa, similiter ut intellectus in omnia mentis, constare potest ex illis quae supra ostensa sunt: ut. Quod amor seu voluntas praeparet domum scu thala- mum pro futura conjuge, quae est sapientia seu intellectus (n. 402): et, Quod amor seu voluntas praeparet omnia in humana sua forma, seu in sua domo, ut conjunctim cum sapientia seu intellectu possit agere (n. 403). Ex iHis, quae ibi dicta sunt, patet, quod omnia et singula in toto corpore per emissa e costis, vertebris, sterno, diaphrag- mate, peritonaeo quod ex illis pendet, ligamenta, ita con- nexa sint, ut respirante pulmone trahantur et ferantur in actus alternos similiter. Quod alterna respirationis etiam intrent in ipsa viscera usque ad recessus eorum 1ntimos, ex anatome constare potest ; nam ligamenta supra memo- rata cohaerent involucris viscerum, ac involucra per ex- sertiones intrant usque ad intima eorum, sicut etiam faciunt arteriae et venae per ramificationes. Inde constare pot- est, quod respiratio pulmonis in omni conjunctione sit cum corde in omnibus et singulis corporis: utque con- junctio omnimoda sit, etiam ipsum cor in pulmonico motu est, jacet enim in sinu pulmonis, et cohaeret ei per auri- culas, et cubat super diaphragmate, ex quo etiam arteriae ejus ex motu pulmonico participant. Praeterea ventri- culus in simili conjun&ione est per cohaerentiam ejus oesophagi cum trachia. Haec anatomica adducta sunt. I96 SAPIENTIA ANGELICA ob finem ut videatur qualis conjunctio est amoris seu vo- luntatis cum sapientia seu intellectu, ac utriusque in con- sortio cum omnibus mentis; nam similis est. 409. (xi.) Quod amor seu voluntas nihil agat nisi in conjunàione cum sapientia seu intelleclu.—Cum enim amori non aliqua vita sensitiva, пeс aliqua vita activa est absque intellectu, et cum amor introducit intellectum in omnia mentis, (ut supra, n. 407, 408, ostensum est,) sequitur quod amor seu voluntas nihil agat nisi in conjunàione cum intellectu: quid enim est ex amore agere absque in- telleéhi? hoc non aliter vocari potest quam irrationale; intellectus enim instruit quid agendum, et quomodo agen- dum est; hoc nescit amor absque intellectu: quapropter tale conjugium est inter amorem et intellectum, ut tam- etsi duo sunt, usque ut unum agant. Simile conjugium est inter bonum et verum, nam bonum est amoris, et ve- rum est intellectus. Tale conjugium est in singulis uni- versi, quae a Domino creata sunt; usus illorum se refert ad bonum, ac forma usus ad verum. Ex hoc conjugio est quod in omnibus et singulis corporis sit dextrum et sin- istrum, et dextrum se refert ad bonum ex quo verum, ас sinistrum ad verum ex bono, ita ad conjunctionem. Ex eo est quod paria sint in nomine. Sunt duo cerebra, sunt duo hemisphaeria cerebri, sunt duo ventriculi cordis, sunt duo lobi pulmonis, sunt duo oculi, aures, nares, brachia, manus, lumbi, pedes, renes, testes, et alia; et ubi non sunt paria, ibi est dextrum et sinistrum. Haec sunt, quia bonum spectat verum ut existat, ас verum spectat bonum ut sit. Simile est in caclis angelicis, et in singulis illorum socie- tatibus. Plura de his videantur supra (п. 401), ubi osten- sum est, quod amor seu voluntas absque conjugio cum sapientia seu intellectu non possit per humanam suam for- inam aliquid facere. De conjunctione mali et falsi, quae opposita est conjunctioni boni et veri, alibi dicetur. 410* (xii.) Quod amor seu voluntas se conjungat sapien- tiae seu intellcclui, ac facial ut sapientia seu intelleclus reci- procc conjungatur.—Quod amor seu voluntas se conjungat sapientiae seu intelleélui, patet a correspondentia eorum cum corde et pulmone. Experientia anatomica docet, quod cor in suae vitae motu sit dum nondum pulmo. Hoc docet experientia ex illis qui deliquium patiuntur, et 196 ANGELIC WISDOM duced to show what kind of a conjunction there is of love or the will with wisdom or the understanding, and how the two united are conjoined with all things of the mind; for the spirit- ual and the bodily conjunction are alike. 409. (xi.) Love or ihe will does nothing except in conjunc- tion with wisdom or the understanding.—For as love has no sensitive nor any aClive life apart from the understanding; and as love introduces the understanding into all things of the mind (as was shown above, n. 407, 408), it follows that love or the will does nothing except in conjunclion with the understanding. For what is it to act from love without the understanding? Such action can only be called irrational. The understanding teaches what ought to be done and how it ought to be done. Apart from the understanding love does not know this; con- sequently such is the marriage between love and the under- standing, that although they are two, they aél as one. There is a like marriage between good and truth, for good is of love and truth is of the understanding. In every particular thing of the universe as created by the Lord there is such a marriage, their use having relation to good, and the form of their use to truth. From this marriage it is that in each and every thing of the body there is a right and a left, the right having relation to good from which truth proceeds, and the left to truth from good, thus to their conjunction. From this it is that there are pairs in man; there are two brains, two hemispheres of the brain, two ventricles of the heart, two lobes of the lungs, two eyes, ears, nostrils, arms, hands, loins, feet, kidneys, testicles, etc.; and where there are not pairs, there is a right and a left: this for the reason that good looks to truth that it may have existence, and truth looks to good that it may have being. It is the same in the angelic heavens and in their several socie- ties. On this subjeft more may be seen above (n. 401), where it is shown that love or the will is unable to efFeCl anything by its human form without a marriage with wisdom or the under- standing. Conjunction of evil and falsity, which is the opposite of the conjunction of good and truth, will be spoken of else- where. 410. (xii.) Love or the will conjoins itself to wisdom or the understanding, and causes wisdom or Ihe understanding to be re- ciprocally conjoined to it.—That love or the will conjoins itself to wisdom or the understanding is plain from their correspondence with the heart and lungs. Anatomical observation shows that the heart is in its life's motion when the lungs are not yet in CONCERNING DIVINE LOVE. N. 4O9, 4IO. I97 motion; this it shows by cases of swooning and of suffocation, also by the fetus in the womb and the chick in the egg. Anatomical observation also shows that the heart, while acting alone, forms the lungs and so adjusts them that it may carry on respiration in them; also that it so forms the other viscera and organs that it may carry on various uses in them,—the organs of the face that it may have sensation, the organs of motion that it may act, and the remaining parts of the body that it may exhibit uses corresponding to the affeclions of love. From all this it can now for the first time be shown that as the heart produces such things for the sake of the various functions which it is afterwards to discharge in the body, so love, in its receptacle called the will, produces like things for the sake of the various affections that constitute its form, which is the human form (as was shown above). Now as the first and nearest of love's affections are an affection for knowing, an affection for understanding, and an affection for seeing what it knows and understands, it follows, that for these affections love forms the understanding and actually enters into them when it begins to feel and to act and to think. To this the understanding contributes nothing, as is evident from the analogy of the heart and lungs (of which above). From all this it can be seen, that love or the will conjoins itself to wisdom or the understanding, and not wisdom or the under- standing to love or the will; also it is evident that knowledge, which love acquires to itself by an affection for knowing, and perception of truth, which it acquires by an affection for understanding, and thought which it acquires by an affection for seeing what it knows and understands, are not of the under- standing but of love. Thoughts, perceptions, and knowledges therefrom, flow in, it is true, out of the spiritual world, yet they are received not by the understanding but by love, accord- ing to its affections in the understanding. It appears as if the understanding received them, and not love or the will, but this is an illusion. It appears also as if the understanding conjoined itself to love or the will, but this, too, is an illusion; love or the will conjoins itself to the understanding, and causes the under- standing to be reciprocally conjoined to it. This reciprocal con- junction is from love's marriage with wisdom, wherefrom a conjunction seemingly reciprocal, from the life and consequent power of love, is effected. It is the same with the marriage of good and truth; for good is of love and truth is of the under- standing. Good does everything; it receives truth into its house and conjoins itself with it so far as the truth is accordant. 198 SAPIENTIA ANGELICA et cogitandi sua, dum nondum determinavit se ad usus, qui sunt fines ejus, et vocantur bona ejus. Conjunctio reciproca, seu veri cum bono, est prorsus nulla ; quod conjungatur reciproce, est ex vita boni. Inde est, quod omnis homo, ac omnis spiritus et angelus spectetur a Do- mino secundum ejus amorem seu bonum, et nullus secun- dum ejus intellectum seu verum separatum ab amore seu bono : vita enim hominis est ejus amor, ut supra ostensum est, ac vita ejus est sicut affectiones suas exaltaverat per vera; hoc est, sicut affectiones perfecerat ex sapientia ; nam affectiones amoris exaltantur et perficiuntur per vera, ita per sapientiam ; et tunc agit amor conjunctim cum illa, sicut ex illa, sed agit ex se per illam, ut per suam formam, quae prorsus nihil ducit ex intellectu, sed omne ex aliqua amoris determinatione, quae vocatur affectio. 411. Amor vocat omnia illa sua bona, quae ei favent, et vocat omnia illa sua vera, quae ut media ducunt ad bona; et quia illa sunt media, amantur et fiunt affectionis ejus, et sic fiunt affectiones in forma ; quare verum non aliud est quam forma affectionis quae est amoris. Forma humana non aliud est quam forma omnium affectionum amoris; pulchritudo est sua intelligentia, quam sibi com- parat per vera, quae recipit vel visu vel auditu externo et interno. Haec sunt quae amor disponit in formam affec- tionum suarum, quae formae in multa varietate sunt, sed omnes trahunt similitudinem ex communi sua forma, quae est humana : omnes hae formae sunt ei pulchrae et ama- biles, reliquae autem ei sunt impulchrae et inamabiles. Ex his etiam constat, quod amor se conjungat intellectui, et non vicissim, et quod reciproca conjunctio etiam sit ex amore. Hoc est quod intelligitur per quod amor seu vo- luntas faciat ut sapientia seu intellectus reciproce conjun- gatur. 412. Haec quae dicta sunt, in quadam imagine videri et sic confirmari possunt ex correspondentia cordis cum amore, et pulmonis cum intellectu, de qua supra; nam cum cor correspondet amori, tunc determinationes ejus, quae sunt arteriae et venae, correspondent. affectionibus, et in pulmone affectionibus veri: et quia in pulmone etiam sunt alia vasa, quae vocantur aerifera, per quae fit respira- 200 SAPIENTIA ANGELICA pere arcana sapientiae, dum audit illa, supra passim osten- sum est. Haec facultas hominis est quae vocatur rationa- litas, quae cuivis homini est ex creatione. Per hanc facul- tatem, quae est facultas interius intelligendi res, et con- cludendi de justo et aequo, ас de bono et vero, homo dis- tinguitur a bestiis; hoc itaque est, quod intelligitur per quod intelleetus possit elevari, et recipere illa quae lucis sunt e caelo, et percipere illa. Quod ita sit, etiam in qua- dam effigie videri potest in pulmone, quia pulmo corre- sponds intellectui. Videri potest in pulmone ex sub- stantia ejus cellulosa, quae consistit ex continuatis bron- chus usque ad folliculos minimos, qui sunt receptiones aeris in respirationibus; haec sunt, cum quibus cogitatio- nes unum per correspondentiam agunt. Substantia illa follicularis est talis, ut possit expandi et contrahi in du- plici statu; in uno cum corde, et in altero paene separa to a corde: in statu una cum corde, per arterias et venas pulmonares, quae ex solo corde sunt; in statu paene separato a corde per arterias et venas bronchiales, quae ex vena cava et aorta sunt: haec vasa extra cor sunt. Hoc in pulmone, quia intellectus potest super amorem proprium, qui correspondet cordi, elevari, et recipere lu- cem e caelo: sed usque dum intelleetus elevatur supra amorem proprium, non recedit ab illo, sed trahit ex illo id quod vocatur affectio sciendi ac intelligendi propter aliquid honoris, gloriae aut lucri in mundo: hoc aliquid adhaeret cuivis amori sicut superficies, ex quo amor superficie tenus lucet, at apud sapientes translucet. Haec de pulmone allata sunt, ut confirmetur quod intelleetus possit elevari, ac reciperc et percipere illa quae lucis caeli sunt, est enim plenaria correspondentia. Ex correspondentia videre est ex intelleetu pulmonem, et ex pulmone intelleetum, et sic ex utroque simul confirmationem. 4Ж4. (xiv.) Quod amor seu voluntas possit similiter elevari, Ъс recipere illa quae ealoris sunt e caelo, si ama/ sitam conjugem sapientiam, in eo gradu.—Quod intelleetus possit elevari in lucem caeli, et ex illa haurirc sapientiam, in articulo antecedente et supra passim ostensum est: quod autem amor seu voluntas aeque possit elevari, si amet illa quae lucis caeli, seu quae sapientiae sunt, etiam passim ostensum est: at amor seu voluntas non per ali- 200 ANGELIC WISDOM them, has been shown above in many places. This capacity of man is called rationality. It belongs to every man by creation. It is the capacity to understand things interiorly, and to decide what is just and right, and what is good and true; and by it man is distinguished from beasts. This, then, is what is meant when it is said, that the understanding can be elevated and re- ceive things that are of light out of heaven, and perceive them. That this is so can also be seen in an image in the lungs, for the reason that the lungs correspond to the understanding. In the lungs it can be seen from their cellular substance, which consists of bronchial tubes continued down to the minutest air-cells, which are receptacles of air in respirations; these are what the thoughts make one with by correspondence. This cell- like substance is such that it can be expanded and contracted in a twofold mode, in one mode with the heart, in the other almost separate from the heart. In the former, it is expanded and contracted through the pulmonary arteries and veins, which are from the heart alone; in the latter, through the bronchial arteries and veins, which are from the vena cava and doria, and these vessels are outside of the heart. This takes place in the lungs, for the reason that the understanding has the ability to be raised above its proper love, which corresponds to the heart, and to receive light from heaven. Still, when the understand- ing is raised above-its proper love, it does not withdraw from it, but derives from it what is called the affection for knowing and understanding, with a view to somewhat of honor, glory, or gain in the world: this clings to every love as a surface, and by it the love shines out to the surface, and with the Avise, shines through. These things respecting the lungs are brought forward to prove that the understanding can be elevated and can receive and perceive things that are of the light of heaven; for the correspondence is plenary. To see from correspond- ence is to see the lungs from the understanding, and the understanding from the lungs, and thus from both together to perceive proof. 414* (xiv.) Love or the will can in like manner be elevated- andean receive such things as are of heat out of heaven, provided it loves wisdom, its consort, in tliat degree.—That the understand- ing can be elevated into the light of heaven, and from that light draw forth wisdom, has been shown in the preceding chapter and in many places above; also that love or the will can be elevated as well, provided it loves those things that are of the light of heaven, or that are of wisdom, has also been shown in DE DIVINO AMORE, PARS V.-N. 415. 201 quid honoris, gloriae aut lucri ut finem, sed per amorem usus ; non ita propter se, sed propter proximum ; et quia hic amor non datur nisi quam e caelo a Domino, et datur a Domino cum homo fugit mala ut peccata, ideo per haec media potest amor seu voluntas etiam elevari, et absque his mediis non potest. At amor seu voluntas elevatur in calorem caeli, intellectus autem in lucem caeli; et si uterque elevatur, fit conjugium eorum ibi, quod conjugium caeleste vocatur, quia est amoris cae- lestis et sapientiae : quare dicitur, quod amor etiam ele- vetur, si amat sapientiam conjugem suam in eo gradu. Amor erga proximum a Domino, est amor sapientiae, seu genuinus amor intellectus humani. Est hoc simile cum luce et calore in mundo. Datur lux absque calore, et datur cum calore ; absque calore datur tempore hie- mis, et cum calore tempore aestatis ; et cum calor cum luce est, tunc forent omnia. Lux apud hominem corre- spondens luci hiemis est sapientia absque amore ejus, et lux apud hominem correspondens luci aestatis est sapi- entia cum ejus amore. 415. Haec conjunctio et disjunctio sapientiae et amo- ris in pulmonis conjunctione cum corde quasi effigiata spectari potest: cor enim potest ex sanguine a se emisso conjungi vesiculis racemosis bronchiorum, et potest ex sanguine non a se sed a vena cava et aorta; per hoc pot- est respiratio corporis separari a respiratione spiritus; at cum sanguis solum a corde agit, tunc non possunt respi- rationes separari. Nunc quia cogitationes unum agunt cum respirationibus per correspondentiam, patet etiam ex duplici pulmonis statu quoad respirationem, quod homo possit aliter cogitare, et ex cogitatione loqui et agere in consortio cum aliis, ac aliter cogitare et ex cogitatione lo- qui et agere cum non in consortio est, hoc est, cum non timet aliquam jacturam famae. Tunc enim potest cogitare et loqui contra Deum, proximum, spiritualia ecclesiae, et contra moralia et civilia ; et quoque agere contra illa, fu- rando, vindicando, blasphemando, adulterando: at in con- sortiis ubi timet jacturam famae, potest loqui, praedicare et agere prorsus sicut homo spiritualis, moralis et civilis. Ex his constare potest, quod amor seu voluntas possit similiter ac intellectus, elevari ac recipere illa quae calo- CONCERNING DIVINE LOVE.—N. 414, 415. 201 many places. Yet love or the will cannot be thus elevated through anything of honor, glory, or gain as an end, but only through a love of use, thus not for the sake of self, but for the sake of the neighbor ; and because this love is given only by the Lord out of heaven, and is given by the Lord when man shuns evils as sins, therefore it is that love or the will can be elevated by these means, and cannot without these means. But love or the will is elevated into heaven's heat, while the understanding is elevated into its light. When both are elevated, a marriage of the two takes place there, which is called celestial mar- riage, because it is a marriage of celestial love and wisdom; consequently it is said that love also is elevated if it loves wis- dom, its consort, in that degree. The love of wisdom, that is, the genuine love of the human understanding, is love towards the neighbor from the Lord. It is the same with light and heat in the world. Light exists without heat and with heat : light is without heat in winter time, and with heat in summer time; and when heat is with light all things flourish. The light with man that corresponds to the light of winter is wis- dom without its love; and the light with man that corresponds to the light of summer is wisdom with its love. 415. This conjunction and disjunction of wisdom and love can be seen effigied, as it were, in the conjunction of the lungs with the heart. For the heart can be conjoined to the cluster- ing vesicles of the bronchia by blood sent out from itself, and also by blood sent out not from itself but from the vena cava and the aorta. Thereby the respiration of the body can be sepa- rated from the respiration of the spirit; but when blood from the heart alone acts the respirations cannot be separated. Now since thoughts act as one with respirations by correspondence, it is plain, from the twofold state of the lungs in respiration, that man is able to think and from thought to speak and act in one way when in company with others, and to think and from thought to speak and act in another way when not in company, that is, when he has no fear of loss of reputation ; for he can then think and speak against God, the neighbor, the spiritual things of the church, and against moral and civil laws; and he can also act contrary to them, by stealing, by being revengeful, by blaspheming, by committing adultery. But in company with others, where he is afraid of losing reputation, he can talk, preach, and act precisely like a spiritual, moral, and civil man. From all this it can be seen that love or the will as well as the under- standing can be elevated and can receive such things as are of DE DIVINO AMORE, PARS V.—N. 419. 2O3 naturales homines, imprimis apud hypocritas, separantur; at apud spirituales et sinceros homines raro: quare mere naturalis homo et hypocrita, apud quem intellects ele- vatus est, et inde plura quae sapientiae sunt in memoria remanent, in coetu ex cogitatione e memoria potest sapi- enter 1oqui; at cum non in coetu est, non ex memoria sed ex spiritu suo, ita ex amore suo, cogitat. Similiter etiam respirat, quoniam cogitatio et respiratio correspon- denter agunt. Quod fabrica pulmonis talis sit, ut respi- rare possit ex sanguine e corde, et ex sanguine extra cor, supra ostensum est. 418. Communis opinio est, quod sapientia faciat ho- minem; quare cum audiunt aliquem sapienter loqui aut docere, credunt quod talis sit; immo ipse de se ita credit tunc; quia cum in coetu loquitur et docet, cogitat ex memoria, et si mere naturalis est, ex amoris sui superficie, quae est affectio honoris, gloriae et lucri; at vero idem cum solus est, ex interiore amore sui spiritus cogitat, et tunc non sapienter, sed quandoque insane. Ex his constare potest, quod nemo ex sapiente loquela judicandus sit, sed ex vita ejus; hoc est, non ex sapiente loquela separata a vita, sed ex sapiente loquela conjuncta vitae. Per vitam intelligitur amor; quod amor sit vita, supra ostensum est. 419. (xvi.) Quod amor scu voluntas purificctur in intel- Icclu, si simul elevantur.—Homo ex nativitate non amat nisi se et mundum, nam non aliud coram oculis ejus appa- ret, et inde non aliud in animo ejus versatur; et hic amor est naturalis corporeus, et vocari potest materialis; et praeterea ille amor faetus est impurus ex separatione amoris caelestis ab eo apud parentes. Hic amor ab im- puritate sua non separari potest, nisi homini facultas sit elevandi intellectum in lucem caeli, ac videre quomodo victurus est, ut amor ejus una cum intellectu in sapientiam elevari possit. Per intellectum videt amor, hoc est, homo, quaenam mala sunt quae amorem inquinant et conspur- cant; et quoque videt, quod si illa mala ut peccata fugit et aversatur, amet illa quae malis illis opposita sunt, quae omnia sunt caelestia: tum etiam videt media, per quae mala illa ut peccata fugere et aversari possit. Hoc videt amor, hoc est, homo per usum facultatis elevandi intel- lectum suum in lucem caeli, ex qua sapientia. Tunc 2СЦ SAPIENTIA ANGELICA quantum amor primo loco ponit caelum, et secundo mun- aum, et simul quantum primo loco ponit Dominum, et secundo semet, tantum amor defaecatur ab immundis suis, et purificatur; hoc est, tantum elevatur in calorem caeli, et conjungitur luci caeli, in qua est intellectus, et fit con- jugium, quod vocatur conjugium boni et veri, hoc est, amoris et sapientiae. Quisque potest intellectu compre- hendere, et rationaliter videre, quod quantum quis fugit et aversatur furta et defraudationes, tantum amet sinceri- tatem, rectitudinem et justitiam; tum quantum quis fugit et aversatur vindictas et odia, tantum amet proximum; ut et quantum quis fugit et aversatur adulteria, tantum amet castitatem, et sic porro. Immo vix aliquis cognoscit quid caeli et quid Domini est in sinceritate, rectitudine, justitia, amore erga proximum, castitate, et in reliquis amoris caelestis affectionibus, prius quam removerat eorum opposita. Cum removerat opposita, tunc in il lis est, et ex illis cognoscit et videt illas; interea est sicut velamen interpositum, quod quidem lucem caeli ad amorem trans- mittit, sed quia conjugem sapientiam non in eo gradu amat, non recipit illam, immo forte redarguit et increpat illam. dum ex elevatione redit; sed usque adblanditur per id, quod sapientia intellectus sui possit inservire honori, gloriae aut lucro pro medio ; at tunc primo loco ponit semet et mun- dum, et secundo Dominum et caelum; et quod secundo loco ponitur, tantum amatur quantum inservit; et si non inservit, abdicatur et rejicitur; si non prius, usque post mortem. Ex his nunc constat veritas, quod amor seu vo- luntas purificetur in intellectu, si simul elevantur. 420. Simile effigiatur in pulmone, cujus arteriae et venae correspondent affectionibus quae sunt amoris, et cujus respirationes correspondent perceptionibus et cogi- tationibus quae sunt intelleetus, ut supra dietum est. Quod sanguis cordis in pulmone se purificet ab indigestis, et quod ex acre attraeto se etiam nutriat conducibilibus, ex multa experientia constat. Quod sanguis se purificet ai indigestis in pulmone, constat non solum ex sanguine influente, qui est venosus, et inde oppletus chylo colleeto ab esculentis et vinosis, sed etiam ab exspirationibus quae humidae sunt, et ab illis perceptis odore narium ab aliis, ut et ex sanguinis refluentis in ventriculum cordis CONCERNING DIVINE LOVE.—N. 42O, 421. 205 ventricle of the heart. (2.) That the blood nourishes itself with suitable food from the inhaled air is evident from the immense volumes of odors and exhalations continually flowing forth from fields, gardens, and woods; from the immense supply of salts of various kinds in the water that rises from the ground and from rivers and ponds, and from the immense quantity of exhalations and effluvia from human beings and animals with which the air is impregnated. That these things flow into the lungs with the inhaled air is undeniable: it is therefore undeniable also that from them the blood attracb such things as are useful to it; and such things are useful as correspond to the affections of its love. For this reason there are, in the vesicles or innermost recesses of the lungs, little veins in great abundance with tiny mouths that absorb what they want; consequently, the blood that flows back into the left ventricle of the heart is changed into arterial blood of brilliant hue. These fails prove that the blood purifies itself of heterogeneous things and nourishes itself with homogeneous things. That the blood in the lungs purifies and nourishes itself correspondently to the affections of the mind is as yet unknown; but in the spiritual world it is very well known, for angels in the heavens enjoy only the odors that correspond to the love of their wisdom, while the spirits in hell enjoy only the odors that correspond to a love opposed to wisdom; these are foul odors, but the former are perfumes. It follows that men in the world impregnate their blood with similar things according to correspondence with the affections of their love; for what the spirit of a man loves, his blood according to correspondence craves and by respiration attracb. From this correspondence it results that man, as regards his love, is purified if he loves wisdom, and is defiled if he does not love it. Moreover, all purification of man is effected by means of the truths of wisdom, and all pollution of man is effected by means of falsities that are opposite to the truths of wisdom. 421. (xvii.) Love or the will is defiled in the understanding and by it, if they are not elevated together.—This is because love, if not elevated, remains impure (as stated above, n. 419, 420); and while it remains impure it loves what is impure, such as revenge, halied, deceit, blasphemies, adulteries, for these are then its affections that are called lusts, and it rejecb what be- longs to charity, justice, sincerity, truth, and chastity. Love is said to be defiled in the understanding, and by it: in the under- standing, when love is affected by these impure things; by the understanding, when love makes the things of wisdom to become 206 SAPIENTIA ANGELICA impuris illis; ab intellectu, dum amor facit ut illa, quae sapientiae sunt, fiant sua servitia, et magis cum pervertit, - falsificat et adulterat illa. De statu his correspondente cordis seu sanguinis ejus in pulmone, non opus est plura dicere quam quae supra (n. 420) dicta sunt: solum quod loco purificationis sanguinis fiat conspurcatio ejus ; et loco nutritionis sanguinis ex fragrantiis fiat nutritio ex putori- bus, prorsus sicut in caelo et in inferno fit. 422. (xviii.) Quod amor purificatus a sapientia in intel- lectu fiat spiritualis et caelestis.-Homo nascitur naturalis, sed secundum intellectum elevatum in lucem caeli, et una amorem elevatum in calorem caeli, fit spiritualis et cae- lestis ; fit tunc sicut hortus Edenis, qui in luce vernali et simul in calore vernali est. Intellectus non fit spiritualis et caelestis, sed amor fit; et cum amor fit, etiam intellec- tum conjugem suam facit spiritualem et caelestem. Amor fit spiritualis et caelestis ex vita secundum vera sapientiae, quae intellectus docet et monstrat : amor per intellectum suum haurit illa, et non a se; nam amor non potest ele- vare se, nisi sciat vera, et haec scire non potest nisi quam per intellectum elevatum et illustratum ; et tunc quantum amat vera faciendo illa, tantum elevatur: nam aliud est intelligere, et aliud est velle; seu aliud est loqui, et aliud est facere. Sunt qui intelligunt et loquun- tur vera sapientiae, at usque non volunt et faciunt illa : cum ita amor facit vera lucis quae intelligit et loquitur, tunc elevatur. Quod ita sit, homo ex sola ratione pot- est videre ; quid enim est homo qui intelligit et loqui- tur vera sapientia, dum contra illa vivit, hoc est, dum contra illa vult et facit ? Quod amor purificatus a sapien- tia fiat spiritualis et caelestis, est quia homini tres gradus vitae sunt, qui vocantur naturalis, spiritualis et caelestis, de quibus in Tertia Parte hujus operis; et homo potest elevari ab uno in alterum : at non elevatur per solam sapientiam, sed per vitam secundum illam, vita enim hominis est ejus amor; quare quantum vivit secundum sapi- entiam, tantum amat illam; ac tantum vivit secundum sapientiam, quantum purificat se ab immundis quae sunt peccata; et quantum hoc facit, tantum amat illam. 423. Quod amor purificatus a sapientia in intellectu, fiat spiritualis et caelestis, non ita videri potest per cor- respondentiam cum corde et pulmone, quia nemo potest 20б ANGELIC WISDOM its servants, and still more when it perverts, falsifies, and adul- terates them. Of the corresponding state of the heart, that is, of its blood in the lungs, there is no need to say more than has been said above (n. 420), except that instead of the purification of the blood its defilement takes place; and instead of the nutrition of the blood by fragrant odors its nutrition is effected by stenches, precisely as it is in heaven and in hell. 422. (xviii.) Love, when purified by wisdom in the under- standing, becomes spiritual and celestial.—Man is born natural, but in the measure in which his understanding is raised into the light of heaven, and his love conjointly is raised into the heat of heaven, he becomes spiritual and celestial; he then becomes like a garden of Eden, which is at once in vernal light and ver- nal heat. It is not the understanding that becomes spiritual and celestial, but the love; and when the love has so become, it makes its consort, the understanding, spiritual and celestial. Love becomes spiritual and celestial by a life according to the truths of wisdom which the understanding teaches and enforces. Love imbibes these truths by means of its understanding, and not from itself; for love cannot elevate itself unless it knows truths, and these it can learn only by means of an elevated and enlightened understanding; and then so far as it loves truths in the practice of them so far it is elevated; for to understand is one thing and to will is another; or to say is one thing and to do is another. There are those who understand and talk about the truths of wisdom, yet neither will nor practice them. When, therefore, love does put in practice the truths of light which it understands and speaks, it is elevated. This one can see from reason alone; for what kind of a man is he who understands the truths of wisdom and talks about them while he lives con- trary to them, that is, while his will and conduct are opposed to them? Love purified by wisdom becomes spiritual and celes- tial, for the reason that man has three degrees of life, called natural, spiritual, and celestial (of which in the Third Part of this Work), and he is capable of elevation from one degree into another. Yet he is not elevated by wisdom alone, but by a life according to wisdom, for a man's life is his love. Conse- quently, so far as his life is according to wisdom, so far he loves wisdom; and his life is so far according to wisdom as he puri- fies himself from uncleannesses, which are sins; and so far as he does this does he love wisdom. 423* That love purified by the wisdom in the understand- ing becomes spiritual and celestial cannot be seen so clearly by r DE DIVINO AMORE, PARS V.-N. 424. 207 videre qualis est sanguis, per quem pulmo in statu respi- rationis suae tenetur. Potest sanguis scatere immundis, et hic usque non dignoscitur a sanguine mundo; et quo- que respiratio hominis mere naturalis similis apparet res- pirationi hominis spiritualis: at usque probe dignoscitur in caelo, quisque enim ibi respirat secundum conjugium amoris et sapientiae; quare sicut angeli cognoscuntur ex illo con- jugio, etiam cognoscuntur ex respiratione: quae causa est, quod dum aliquis, qui non in illo conjugio est, in caelum venit, in angorem pectoris veniat, ac anima respirationis ejus luctetur sicut apud illos qui in agone mortis sunt; quare etiam praecipites se inde dejiciunt, et non requies- cunt quam cum apud illos sunt, qui in simili respiratione sunt ; tunc enim per correspondentiam in simili affectione et inde cogitatione sunt. Ex his constare potest, quod qui spiritualis est, ejus sanguis purior, qui a quibusdam vocatur spiritus animalis, sit qui purificatus est; et quod tantum purificatus, quantum homo in conjugio amoris et sapientiae est. Purior ille sanguis est, qui illi conjugio proxime cor- respondet; et quia ille influit in sanguinem corporis, sequi- tur quod etiam hic per illum purificetur. Contrarium est apud illos, apud quos amor conspurcatus est in intellectu. Sed, ut dictum est, nemo potest hoc per aliquam experien- tiam ex sanguine explorare, sed potest ex amoris affec- tionibus, quoniam hae sanguini correspondent. 424. (xix.) Quod amor conspurcatus in intellectu et ab illo fiat naturalis, sensualis et corporeus.-Amor naturalis separatus ab amore spirituali, est oppositus amori spirituali: causa est, quia amor naturalis est amor sui et amor mundi, et amor spiritualis est amor Domini et amor proximi ; et amor sui et mundi spectat deorsum et extrorsum, et amor Domini spectat sursum et introrsum ; quare quando amor naturalis separatus est ab amore spirituali, non potest ele- vari a proprio hominis, sed manet ei immersus, et quantum illud amat, ei agglutinatus ; et tunc si intellectus ascendit, et ex luce caeli videt talia quae sapientiae sunt, retrahit illam, et conjungit illam secum in suo proprio, et ibi vel reji- cit illa quae sapientiae sunt, vel falsificat illa, vel ponit illa circum se, ut loquatur illa ob famam. Quemadmodum amor naturalis potest per gradus ascendere, et fieri spiri- tualis et caelestis, ita quoque potest per gradus descendere et fieri sensualis et corporeus; et tantum descendit, quan- 208 SAPIENTIA ANGELICA tum amat dominium ex nullo amore usus, sed ex solo amore sui ; hic amor est, qui vocatur diabolus. Illi qui in eo amore sunt, possunt similiter loqui et agere sicut illi qui in amore spirituali sunt; sed tunc vel ex memoria, vel ex intellectu a se elevato in lucem caeli. Sed usque illa quae loquuntur et agunt, sunt comparative sicut fructus superficie tenus apparentes pulchri, qui intus plane putres sunt; aut sicut amygdalae crusta tenus apparentes inte- grae, sed intus a vermibus plane corrosae. Haec in mundo spirituali appellant phantasias, per quas scorta, quae ibi vocantur sirenes, inducunt sibi pulchritudinem, et ornant se vestibus decoris, sed tamen remota phantasia apparent ut spectra; et sunt sicut diaboli, qui se lucis angelos fa- ciunt ; nam cum amor ille corporeus ab elevatione retrahit intellectum suum, quod fit cum solus est, et tunc ex amore suo cogitat, tunc contra Deum pro natura, contra caelum pro mundo, et contra vera et bona ecclesiae pro falsis et malis inferni, cogitat, ita contra sapientiam. Ex his constare potest, quales sunt qui vocantur homines cor- porei ; non enim sunt corporei quoad intellectum, sed sunt corporei quoad amorem ; hoc est, non sunt corporei quoad intellectum dum loquuntur in coetu, sed cum lo- quuntur secum in spiritu; et quia in spiritu tales sunt, ideo post mortem quoad utrumque, tam amorem quam intel- lectum, fiunt spiritus qui vocantur spiritus corporei. Illi tunc, qui in summo amore dominandi ex amore sui in mundo fuerunt, et simul in intellectus elevatione supra alios, apparent quoad corpus sicut mumia Aegyptiaca, et quoad mentem crassi et fatui. Quis hodie in mundo scit, quod ille amor in se talis sit ? Sed usque datur amor dominandi ex amore usus, sed ex amore usus non propter se, sed propter commune bonum. At homo aegre potest distinguere hunc ab illo, sed usque inter illos discrimen est quale inter caelum et infernum. Discrimina inter binos illos amores dominandi, videantur in opere De Caelo et Inferno (n. 23551-565). 425. (xx.) Quod usque remaneat facultas intelligendi quae vocatur rationalitas, et facultas agendi quae vocatur libertas.-De his binis facultatibus, quae homini sunt, actum est supra (n. 264–267). Illae binae facultates homini sunt, ut possit a naturali fieri spiritualis, quod est regene- rari. Nam, ut supra dictum est, amor hominis est qui DE DIVINO AMORE, PARS V.-N. 425. 209 spiritualis fit, et regeneratur ; et ille non potest spiritualis fieri seu regenerari, nisi per intellectum suum sciat quid malum et quid bonum, et inde quid verum et quid falsum: haec cum scit, potest eligere unum aut alterum ; et si eligit bonum, potest per intellectum suum informari de mediis, per quae ad bonum possit venire. Omnia media, per quae homo venire potest ad bonum, sunt provisa. Illa media scire et intelligere est ex rationalitate; et illa velle et facere est ex libertate. Libertas etiam est velle scire, intelligere et cogitare illa. De his facultatibus, quae vo- cantur rationalitas et libertas, non sciunt aliquid illi, qui credunt ex doctrina ecclesiae, quod spiritualia seu theo- logica transcendant intellectum, et quod ideo absque intellectu credenda sint; hi non possunt aliter quam fac- ultatem, quae vocatur rationalitas, negare. Ac illi qui credunt ex doctrina ecclesiae, quod nemo possit bonum facere a se, et quod ideo non bonum ex aliqua voluntate faciendum sit salutis causa, hi non possunt aliter quam ex principio religionis utramque illam facultatem, quae homini est, negare. Ideo etiam illi, qui se confirmaverunt in illis, post mortem secundum fidem suam orbantur utraque, et loco quod potuerint in libero caelesti esse, in libero infer- nali sunt; et loco quod potuerint ex rationalitate in sapi- entia angelica esse, in insania infernali sunt. Et, quod mirum est, agnoscunt utramque illam facultatem dari in faciendo mala, et in cogitando falsa; non scientes quod liberum faciendi mala sit servum, ac rationale cogitandi falsa sit irrationale. At probe sciendum est, quod utraque illa facultas, libertas et rationalitas, non sint hominis, sed quod sint Domini apud hominem, et quod non appropriari possint homini ut ejus ; tum quod non dari possint homini ut ejus, sed quod continue sint Domini apud illum; et ta- men quod nusquam homini auferantur : causa est, quia homo absque illis non potest salvari, nam absque illis non potest regenerari, ut supra dictum est. Quare homo ab ecclesia instruitur, quod non possit verum cogitare a se, nec bonum facere a se. Sed quia homo non percipit aliter, quam quod verum cogitet a se, et bonum faciat a se, evi- denter patet, quod credere debeat quod verum cogitet sicut a se, et quod bonum faciat sicut a se: nam si hoc non credit, tunc vel non cogitat verum, nec facit bonum, 2IO SAPIENTIA ANGELICA et sic ei nulla religio est; vel cogitat verum et facit bo- num a se, et tunc quod Divinum est, sibi addicat. Quod homo verum cogitare et bonum facere [debeat] sicut a se, videatur in Doclrina Vitae pro Nova Hicrosolyma, a principio ad finem. 426. (xxi.) Quod amor spirit ua lis et caeles t is sit amor erga proximum et amor in Dominum; et quod amor natu- ralis et sensualis sit amor mundi et amor sui.—Per amorem erga proximum intelligitur amor usuum, et per amorem in Dominum intelligitur amor faciendi usus, ut prius osten- sum est. Causa quod hi amores sint spirituales et caeles- tes, est quia amare usus, et facere illos ex amore illorum, est separatum ab amore propra hominis; nam qui spiritua- liter amat usus, is non se, sed alios extra se, quorum bono afficitur, spectat. His amoribus oppositi sunt amo- res sui et mundi, nam hi non spectant usus propter alios, sed propter se; et qui hoc faciunt, invertunt ordinem Divinum, ас se ponunt loco Domini, et mundum loco caeli; inde est quod spectent retro a Domino et a caelo; et spectare retro ab illis, est ad infernum: sed plura de his amoribus videantur supra (n. 424). Sed homo amo- rem faciendi usus propter usus non sentit et percipit, sicut amorem faciendi usus propter se; inde quoque ne- scit, dum usus facit, num illos propter usus aut propter se faciat. At sciat, quod tantum faciat usus propter usus, quantum fugit mala; nam quantum haec fugit, tantum non a se facit usus, sed a Domino: malum enim et bonum sunt opposita; quare quantum quis non in malo est, tan- tum in bono est. Nemo in malo et in bono potest simul esse, quia nemo potest duobus dominis simul servire. Haec dicta sunt, ut sciatur, quod tametsi homo non sensu percipit, num usus quos facit, sint propter usus, aut num sint propter se, hoc est, num usus sint spirituales, vel num sint mere naturales, usque id scire possit ex eo, num cogitat mala esse peccata vel non: si cogitat esse peccata, et propterea non facit illa, tunc usus quos facit sunt spi- rituales; et hic dum ex aversatione fugit peccata, tunс etiam incipit sensu percipere amorem usuum propter usus, et hoc ex spirituali jucundo in illis. 437. (xxii.) Quod simile sit cum charitate et fide, et cum illarum conjunclione, ut est cum voluntate et intelhelu, et 2IO ANGELIC WISDOM and does as if from himself what is good. For if he does not believe this, either he does not think what is true nor do good, and therefore has no religion, or he thinks what is true and does good from himself, and thus ascribes to himself that which is divine. That man ought to think what is true and do good as if from himself, may be seen in the Doclrine of Life for the New ferusalem, from beginning to end. 426* (xxi.) Spiritual and celestial love is love towards the neighbor and love to the Lord; and natural and setisual love is love of the world and love of self.—By love towards the neigh- bor is meant the love of uses, and by love to the Lord is meant the love of doing uses (as has been shown before). These loves are spiritual and celestial, because loving uses, and doing them from a love of them, is different from the love of what is man's own; for whoever loves uses spiritually looks not to self, but to others outside of self for whose good he is moved. Opposed to these loves are the loves of self and of the world, for these look to uses not for the sake of others but for the sake of self; and those who do this invert divine order, and put self in the Lord's place, and the world in the place of heaven; as a consequence they look backward, away from the Lord and away from heaven, and looking backward away from these is looking to hell. (More about these loves may be seen above, n. 424). Yet man does not feel and perceive the love of performing uses for the sake of uses as he feels and perceives the love of performing uses for the sake of self; consequently when he is performing uses he does not know whether he is doing them for the sake of uses or for the sake of self. But he may know that he is performing uses for the sake of uses in the measure in which he shuns evils ; for so far as he shuns evils, he performs uses not from himself, but from the Lord. For evil and good are opposites; consequently so far as any one is not in evil he is in good. No one can be in evil and in good at the same time, because no one can serve two masters at the same time. All this has been said to show that although man does not sensibly perceive whether the uses which he performs are for the sake of use or for the sake of self, that is, whether the uses are spiritual or merely natural, still he can know it by this, whether or not he considers evils to be sins. If he regards them as sins, and for that reason abstains from doing them, the uses which he does are spiritual. And when one who does this shuns sins from a feeling of aversion, he then begins to have a sensible perception of the love of uses for the sake of uses, and this from spiritual enjoyment in them. DE DIVINO AMORE, PARS V.-N. 427. 211 cum horum conjunctione.-Sunt bini amores, secundum quos caeli distincti sunt, amor caelestis et amor spiritualis : amor caelestis est amor in Dominum, et amor spiritualis est amor erga proximum. Distinguuntur hi amores per id, quod amor caelestis sit amor boni, ac amor spiritualis sit amor veri ; illi enim qui in amore caelesti sunt, faciunt usus ex amore boni, et illi qui in amore spirituali sunt, faciunt usus ex amore veri. Conjugium amoris caelestis est cum sapientia, ac conjugium amoris spiritualis est cum intelligentia ; sapientiae enim est facere bonum ex bono, ac intelligentiae est facere bonum ex vero; quare amor caelestis facit bonum, ac amor spiritualis facit verum. Discrimen inter hos binos amores non potest describi quam per haec; quod illi qui in amore caelesti sunt, sapi- entiam vitae suae inscriptam habcant, et non memoriae ; quae causa est, quod non de Divinis veris loquantur, sed quod faciant illa. At illi qui in amore spirituali sunt, sapientiam memoriae suae inscriptam habent; quare lo- quuntur de Divinis veris, ac faciunt illa ex principiis in memoria. Quia illi qui in amore caelesti sunt, sapientiam vitae suae inscriptam habent, ideo quicquid audiunt, illico percipiunt num verum sit vel non; et cum interrogantur num verum, respondent solum vel quod sit, vel quod non sit. Hi sunt qui intelliguntur per haec Domini verba, “Sermo vester erit Immo immo, Non non" (Matth. v. 37): et quia tales sunt, non volunt aliquid audire de fide ; di- centes, “Quid fides ? estne sapientia ? et quid charitas ? estne facere?” Et quum illis dicitur quod fides sit credere quod non intelligitur, avertunt se, dicentes, “Hic delirat." Hi sunt qui in tertio caelo sunt, et qui omnium sapientis- simi sunt. Tales facti sunt in mundo illi, qui Divina quae audiverunt, statim applicuerunt vitae, aversando mala sicut infernalia, et adorando solum Dominum. Hi quia in innocentia sunt, apparent aliis sicut infantes ; et quia nihil de veris sapientiae loquuntur, et nihil ex fastu inest ser- moni illorum, apparent etiam simplices. Sed usque dum audiunt aliquem loquentem, ex sono percipiunt omnia amoris ejus, et ex loquela omnia intelligentiae ejus. Hi sunt qui in conjugio amoris et sapientiae sunt a Domino; et qui cardiacum caeli referunt, de quo prius. 214 ANGELIC WISDOM terweavings these were, as it were, consorts and partners. It was further shown in the light of heaven, which fell brightly on it, that the structure of this little brain within,as to position and movement, was in the order and form of heaven, and that its outer structure was in direct opposition to that order and form. After these things were seen and pointed out, the an- gels said that the two interior degrees, which were in the order and form of heaven, were the receptacles of love and wisdom from the Lord; and that the exterior degree, which was in direct opposition to the order and form of heaven, was the receptacle of infernal love and insanity; for the reason that man, by hereditary corruption, is born into evils of every kind, and these evils reside there in the outermosts; and that this corruption cannot be put away, unless the higher degrees are opened, which, as was said, are receptacles of love and wisdom from the Lord. And as love and wisdom are very man, for love and wisdom in their essence are the Lord, and this primi- tive of man is a receptacle, it follows that in that primitive there is a continual effort towards the human form, which also it gradually assumes. CONCERNING DIVINE LOVE. 219 Charity.--Charity is aſ the work of his calling which a man does from the Lord (n. 253); is of affection (n. 214). Charity and faith are essentials of the church (n. 253): are substance and form, and not abstractions; are not possible outside of subjects which are substances, but are states of subjects (n. 209). Charity, faith, and good works are in a series of discrete degrees (n. 214). Acting sincerely, uprightly, justly, and faithfully in the work proper to the calling of each is what the angels call charity (n. 431). Church.-Difference between the churches before and after the Lord's advent (n. 233). By a man of the church is meant a man in whom the church is (n. 118). A man of the church is an angel in respect to his interiors (n. 118). In the Word, times of the day and seasons of the year signify states of the church (n. 73). Cineritious.-Cineritious substances in the brain, what they are (n. 316). Civil matters.--Civil matters are not abstract but are substantial; do not exist outside of subjects which are substances, but are states of subjects (n. 209). Clouds.-By “clouds," in the Word, are meant spiritual clouds, which are thoughts. In the spiritual world, thoughts from truths appear as shining white clouds, but thoughts from falsities as black clouds (n. 147). . Colors. -There are all kinds of colors in the spiritual world, of which red and white are the fundamental, the rest deriving their varieties from these and their opposites, which are dusky fire color and black (n. 380). (See also n. 348). Communication.-Communication between the three heavens is made only through correspondences (n. 202). Likewise between the natural and spiritual man or mind (n. 90, 252). Communication by correspondences is not sensibly felt (n. 238); is perceived in the understanding only by the fact that truths are seen in light; and is perceived in the will only by the fact that uses are performed from affection (n. 252). Composites.-All composites consist of degrees of height or discrete degrees (n. 184, 190). Conatus.-Conatus does nothing of itself, but acts through forces corresponding to it, thereby producing visible motion; it is the all in forces, and through forces is the all in motion (n. 218). In earths there is a conatus to produce uses in forms (n. 310-312). Within every thing spiritual there is a conatus to clothe itself with a body (n. 343). Living conatus in man is his will united to his understanding (n. 219). (See Force and Motion.) Conception.-Conception of a man from his father is not a conception of life (0.6). Conclusion.—Pertains to both love and wisdom (n. 363). Confirm.-The natural man is able to confirm whatever he wishes. Evils and falsities of every kind can be confirmed (n. 267). When confirmed in man they are permanent, and come to be of his love and life (n. 268). Confirmations.-Confirmation in favor of the Divine from the wonderful things in nature (n. 351-356). Every one should beware of confirmations in favor of nature (n. 357). Confirming evil and falsity is a closing up of heaven (n. 268). Conjunction. That there may be conjunction there must be reciprocation (n. 48, 115, 410). Conjunction of the Lord with an angel (n. 115). Of the spirit with the body (n. 390). Of the will and understanding; of charity and faith; of love and wisdom (n. 371-431). CONCERNING DIVINE LOVE. 2IQ Charity.—Charity is all the work of his calling which a man does from the Lord (n. 253); is of affection (n. 214). Chanty and faith are essentials of the church (n. 253): are substance and form, and not abstractions; are not possible outside of subjects which are substances, but are states of subjects (n. 209). Charity, faith, and good works are in a series of discrete degrees (n. 214). Acting sincerely, uprightly, justly, and faithfully in the work proper to the calling of each is what the angels call charity (n. 431). Church.—Difference between the churches before and after the Lord's advent 0». 233). By a man of the church is meant a man in whom the church is (n. 118). A man of the church is an angel in respect to his interiors (n. 118). In the Word, times of the day and seasons of the year signify states of the church (n. 73). Cineritious.—Cineritious substances in the brain, what they are (n. 316). Civil matters.—Civil matters are not abstract but are substantial; do not exist outside of subjects which are substances, but are states of subjects (n. 209). Clouds.—By " clouds," in the Word, are meant spiritual clouds, which are thoughts. In the spiritual world, thoughts from truths appear as shining white clouds, but thoughts from falsities as black clouds (n. 147). Colors.—There are all kinds of colors in the spiritual world, of which red and white are the fundamental, the rest deriving their varieties from these and their opposites, which are dusky fire color and black (n. 380). (See also n. 348). Communication.—Communication between the three heavens is made only through correspondences (n. 202). Likewise between the natural and spiritual man or mind (n. 90, 252). Communication by correspondences is not sensibly felt (n. 238); is perceived in the understanding only by the fact that truths are seen in light; and is perceived in the will only by the fact that uses are performed from affection (n. 252). Composites.—All composites consist of degrees of height or discrete degrees (n. 184, 190). Conatus.—Conatus does nothing of itself, but acts through forces corresponding to it, thereby producing visible motion; it is the all in forces, and through forces is the all in motion (n. 218). In earths there is a conatus to produce uses in forms (n. 310-312). Within every thing spiritual there is a conatus to clothe itself with a body . .(n-343)- Living conatus in man is his will united to his understanding (n. 210). (See Force and Motion.) Conception.—Conception of a man from his father is not a conception of life (n. 6). Conclusion.—Pertains to both love and wisdom (n. 363). Confirm.—The natural man is able to confirm whatever he wishes. Evils and falsities of every kind can be confirmed (n. 267). When confirmed in man they are permanent, and come to be of his love and life (n. 268). Confirmations.—Confirmation in favor of the Divine from the wonderful things in nature (n. 351-356). Every one should beware of confirmations in favor of nature (n. 357). Confirming evil and falsity is a closing up of heaven (n. 268). Conjunction.—That there may be conjunction there must be reciprocation (n. 48, 115, 410). Conjunction of the Lord with an angel (n. 115). Of the spirit with the body (n. 390). Of the will and understanding; of charity and faith; of love and wisdom (n.371-43')- 222 ANGELIC WISDOM Divine Essence.—Divine Essence, which is the Creator, U Divine Lore and Divin« Wisdom (n. 33). It is one (n. 35). Divine Ufe.—Is the Divine Essence, and is one (n. 35). Divine Love and Divine Wisdom.—{See Contents, Parts I. and II.) Divine Soul.—The Divine Soul of God-Man is meant by the Divine Eat (п. 14). Divine Truth.—The Lord made Himself Divine Truth in ultimales by fulfilling all things of the Word concerning Himself in Moses and the Prophet: (n. 331). Divinum a quo (the Divine from which).—In the trinity is called "the Father'' (n. 146). Dust.—Damned dust, what it is (n. 341). Dwelling-places.—Dwelling-places of the Lord in man (n. 170, 395). OÍ angels and spirits are according to their reception of love and wisdom (n.121). An angel, unlike man in the world, knows his own house and his own dwelling-place wherever he may go (n. 134). Ear.—The appearance is that the ear hears, but the understanding hears through the ear (n. 363). From sensation man knows nothing of the numberless things in the ears ( n. 22). The more the ear is looked into the more do wonders meet the eye, and they are interiorly more perfect according to discrete degrees (n. 201). Earths.—Earths are the passive forces from which all effects have existence (n. 178). In earths there is a conatus to produce uses in forms, that is, forms of uses (n. 310-312). The first production from these earths, while they were still new, was the production of seeds (n. 312). Origin of earths (n. 302-306). In the spiritual world there are earths, but they are spiritual (n. 173-178). East.—The east in the spiritual world is where the Lord appears as a Sun, and from that the other quarters are determined (n. 119-123). At every turn of their bodies the angels have the east before their faces (n. 105). In the Word, the " east," in the highest sense, signifies the Lord, and in a relative sense, love to Him (n. 121, 122). In the spiritual world those who are in a higher degree of love dwell in the east (n. 121). Eden.—The "Garden of Eden" describes man in regard to wisdom and intelli- gence (n. 325, 422). Effect.—An effect alone, that is, an effect without a cause and its end, is impossi- ble (n. 167). The effect, is the complex, containant, and base of causes and ends (n. 212). Every effect is the fulness of causes (n. 217). From effecb nothing but effects can be learned, and when they alone are considered no cause is brought to light (n. 119). Effects can only appear as it were in the darkness of night, unless the causes of the effects are seen at the same time (n. 107). To know effecb from causes is to be wise, but to search out cames from effects is not to be wise (n. 119). To see from effects only is to see from fallacies (n. 187). All effecb which are called last ends, become anew first ends in an uninter rupted succession from the First (n. 172). {See also n. 168, 256, 257}. Effluvia.—A wave of effluvia is constantly flowing forth out of every object in nature (n 293). Effecb which these effluvia have on the blood (n. 430). 226 ANGELIC WISDOM All good is of love (n. 84,402,406); of spiritual beat (n. 253); if from the Lord, and nothing of good it from man (n. 394). The whole power of good is by means of truth (n. 406). Good acts in truth, thus by means of truth in. 406). Grandfathers.—Hereditary evils are from the father, thus from grandfathers and great-grandfathers, successively transmitted to offspring (n. 269). Greatest.—The Divine in things greatest and least is the same (n. 77-82). The greatest things in which there are degrees of both kinds (n. 225). Gyration.—Gyration from right to left tends downward, from left to right, upward. Follows the flow of the interiors (n. 270). Hand».—In the Word, "hands" signify power, and the "right hand" suptiiot power (n. 220). The "work of the hands of Jehovah" means the work of the Divine Love and the Divine Wisdom (n. 59). Why inductions into the ministry are performed by the laying on of hands in. 220). Head.—The head rules the body under it at will, for the undemanding and will have their seat in the head (n. 25). Those in hell appear head downward and feet upward (n. 275). Several heads on one body (n. 24). Hearing.—Is predicated of attention and ayving heed, which pertain to the under- standing (n. 363). Hearing is effected by means of the lowest atmosphere called air (n. 176). Hearing is in the ear, and not in the place where the sound originates, and is an affecting of the substance and form of the ear. Does not go out from the ear to catch the sound, but the sound enters the ear and affects it It is not something volatile flowing from its organ, but is the organ considered in its substance and form (n. 41). Communicates immediately through fibres with the brains, and derives there- from its sensitive and active life (n. 365). (See Sense.) Heart.—The heart and the lungs are life's two fountains of motion (n. 291). So long as the heart is moved, love with its vital heat remains and preserves Ufe (n. 390). The heart is more perfect interiorly according to discrete degrees (n. 201). The will corresponds to the heart (n. 378). The heart corresponds to love or good (n. 402). In the Word, " heart" signifies the love of the will (n. 383). Heat.—The heat which proceeds from the spiritual sun in its essence is love (n. S.32.363)- The first proceeding of love is heat (n. 95). In the spiritual world there is continuous heat (n. 161). The heat of the spiritual world in itself is alive, but the heat of the natural world in itself is dead (n. 89). The heat of the natural world can be vivified by the influx of heavenly beat (n. 88). Heat has existence not in love itself, but from love in the will and thence in the body (n. 95). Spiritual heat is the good of charity (n. 83, 84). It is obtained only by shunning rvils as sins (n. 246). Vital heat, its ongin (n. 379). Heat corresponds to love (n. 32). (See also Contents, Part II.) Hearen.—The whole heaven, and all things therein, look to one God ( n. 25, 26). The whole heaven in the aggregate resembles a single man (n. 288, 381). Heaven is divided into regions and provinces according to the members, viscera, and organs jf man (n. 288). There are three heavens disposed according to discrete degrees (n. 202,275). CONCERNING DIVINE LOVE. 227 The heavens are divided into two kingdoms, the celestial and the spiritual (n.381). Helght.—In the Word, "height" signifies degrees of good and truth (n. 71). The sun in the spiritual world appears in a middle altitude, why (n. 105). Hell.—There are three hells, and they are distinct according to three degrees of height or depth opposite to the three heavens (n. 275). The hells are not distant from men, but are about them, yea, within those who are evil (n. 343). (See also n. 339, 341). Hemispheres.—Hemispheres of the brain, why there are two (n. 384,409). The right is the receptacle of love, the left of wisdom (n. 432). Herbs.—Poisonous herbs, etc., their origin (n. 338, 339, 341). Hereditary evils.—Hereditary evils are from the father, thus from grandfathers and great-grandfathers, successively transmitted to offspring (n. 269). Hereditary corruption cannot be put away unless the higher degrees are opened, which are the receptacles of love and wisdom from the Lord (n. 432). Heresy.—An abominable heresy (n. 130). Every heresy is confirmed by its adherents (n. 297). Higher.—In the Word, " higher" signifies inner (n. 206). It is according to order for the higher to act upon the lower, and not the reverse (n. 365). "The Most High" signifies the inmost (n. 103). The highest of successive order becomes the innermost of simultaneous order (n. 206). Hours.—" Hours," in the Word, signify states (n. 73). House.—By the house of the will is meant the whole man (n. 408). Human Divine (n. n, 12, 233). In the trinity is called "the Son" (n. 146). The Human Divine is the inmost in every created thing (n. 285). The two Humans of the Lord (n. 221). Humiliation.—Adoration and worship flow forth from humiliation (n. 335). Ideas.—Spiritual and natural ideas (n. 7, 294, 306). Spiritual idea derives nothing from space, but it derives its all from state. In natural idea there is space, for it is formed out of such things as are in the world (n. 7). Natural and spiritual ideas differ according to degrees of height (n. 294). In all the heavens there is no other idea of God than that He is a Man, which is the same as the idea of a Human Divine (n. 11). Every nation in the spiritual world has its place allotted in accordance with its idea of God as a Man (n. 13). Ideas of thought (n. 1, 69, 71, 223, 224). In the natural world man forms the ideas of his thought, and thereby his understanding, from space and time (n. 69). Ignorance.—Ignorance of the man of the church of what love and wisdom are (5.188). -Thec Image.—the created universe, viewed as to uses, is the image of God (n. 298, 64). Things created repeat in an image things that are in the Lord (n. 223). In all forms of uses there is an image of creation (n. 313); and an image of man (n. 317); and of the Infinite and the Eternal (n. 318). AU things of the created universe, viewed in reference to uses, represent man in an image (n. 319). The natural mind that is in evils and their falsities is a form and image of hell (n. 273). Countless things in the spiritual sun are presented as in an image in the created universe (n. 155). In Genesis, by the " image of God " is meant the Divine Wisdom (n. 358). 228 ANGELIC WISDOM Impur«.—Impure things of the will in the undemanding (n. 421). Infinits.—God is infinite, not only because he is very Esse and Existen in itself, but because in Him there are infinite things (n. 17). An infinite without infinite things in it is infinite in name only {ib.). The infinite things in God-Man appear in heaven, in angel, and in man at in a mirror (n. 19, 21). In God-Man infinite things are one distinctly (n. 17-22). Influx.—Influx is effected by correspondences, and it cannot be effected by con- tinuity (n. 88). There is an unceasing influx out of the spiritual world into the natural (n. 340) . No physical influx into the spiritual operations of the soul is possible (a. 166). There are two forms into which the operation by influx takes place, the vegetable and the animal form (n. 346I. Influx of light into the three degrees of life in man that belong to his mind (n.345)- , „ , Mediate and immediate influx (n. 233 . Inner moil.—The innermost of simultaneous order is the highest of successive order (n. 206). Insects (n. 62, 341, 342). Noxious insects, whence their origin (n. 339, 342). Wonderful things presented by the smallest insects (n. 352, 373). Intelligence.—It is of intelligence to do good from an affection for truth (n. 427, 428). Those who are in spiritual love have intelligence inscribed on their life (n. 428). To think from causes is of intelligence (n. 202). Intention.—The thought of the will is called intention (n. 215). Interiors.—The interiors of the body correspond to its exteriors, through which actions come forth (n. 219). The interiors which are not open to view can in no way be discovered ex- cept through a knowledge of degrees (n. 184). Interiors when opened, interiors when closed (n. 138). Interiors of the mind make one with interiors of the body (n. 137). Internale.—(See Externals.) Jehovah.—Jehovah is Esse itself, uncreate and infinite (n. 4). God the Creator of the universe is called "Jehovah," which is from the verb to be, because He alone is (n. 282, 100, 151). In the New Testament, Jehovah is called "the Lord" (n. 282). Judge.—Why it is said in the Word that "man shall be judged according to his deeds" (n. 281). Judgment.—By "righteousness and judgment," in the Word, are meant Divine Love and Divine Wisdom (n. 38). (See Last Judgment) Kidneye, ete.—Why there are two (n. 384, 409). Wonderful things and interior perfections of kidneys (n. 201). Kingdoms.—Two kingdoms in the heavens, the celestial and the spiritual (n. rot, 232, 381). The celestial kingdom is called heaven's cardiac kingdom, and the spiritual is called heaven's pulmonic kingdom (n. 381). To these is added a third, wherein are men in the world, and this is the natural kingdom (n. 232). Mineral, Vegetable, and Animal kingdoms (n. 61, 65, 313 -316). CONCERNING DIVINE LOVE. 231 The understanding corresponds to the lungs (n. 382, 383). Particulars concerning the lungs (n. 413). Are more perfect interiorly according to discrete degrees (n. 201). Why there are two lobes of the lungs (n. 384, 409). (See Heart, Structure.) Machiavelli.-Machiavelli and his followers (n. 267). Malignity.-Malignity of evil increases according to the degree in which the spirit. ual mind is closed up (n. 269). Man.-Man is a recipient of life (n. 4, 68). The conception of a man from his father is not a conception of life, but only a conception of the first and purest form capable of receiving life (n. 6). The nature of man's initial form by conception (n. 432). A man is not a man from face and body, but from understanding and will (n. 251). Man is born an animal, but becomes a man (n. 270). Every man as to the interiors of his mind is a spirit, and is in the spiritual world in the midst of angels and spirits there (n. 90, 92). The spirit of man is a man, because it is receptive of love and wisdom from the Lord (n. 287). There are in every man degrees of both kinds (n. 225, 236). In the Lord the three degrees of height are infinite and uncreate, but in man they are finite and created (n. 230-235). A wave of effluvia constantly flows forth out of man (n. 293). Man is a form of all uses, and all the uses in the created universe correspond to those uses in him (n. 298). The spiritual man, the natural man, and the spiritual-natural man (n. 250–255). The spiritual man is altogether distinct from the natural, and there is no other communication between them than such as there is between cause and effect (n. 251). The natural man is a menial and servant, and the spiritual man is a master and a lord (n. 249). How man is distinguished from beasts (n. 247). Because God is a Man He has a body and everything pertaining to it (n. (See also CONTENTS, Parts III. and V.) Marriage.—Marriage between love and wisdom, between will and understanding, and between good and truth (n. 402, 409, 410, 419). Between celestial love and wisdom, and between spiritual love and intelli- gence (n. 414, 423, 427). Marrow. Spinal marrow (n. 366). Matter.-Its origin (n. 302, 305, 158, 311, 340). In the substances and matters of which' earths consist, there is nothing of the Divine in itself, but still they are from the Divine in itself (n. 305). Means.-All the means by which man is enabled to attain good are provided (n. 425, 171). The end qualifies the means (n. 261). Measure of time.-Whence derived (n. 73). Mediations. There are continual mediations from the first to outmosts, and nothing can have existence except from what is prior to itself, and finally from the first (n. 303). Meditation.—Meditation is the thought of the spirit (n. 404). Medulla oblongata.-Its composition (n. 366). Medullary.--Medullary substance of the brain (n. 366). Mombers.—Members, organs, and viscera of a man (n. 22, 370, 376, 377, 384 385, 408). 18). CONCERNING DIVINE LOVE. 235 to be one not received's -99). (Se Hs (1.451 cings, 154, 11 7. 346) -03-208) 3); of er substant The perception of truth springs from an affection for understanding (n. 404). Perceptions are substances and forms, and not entities abstracted from sub- stance and form (n. 42). Perceptions flow in out of the spiritual world, yet are received, not by the understanding, but by love according to its affections in the understanding (n. 410). (See Affections and Thoughts.) Perfection.- Perfection itself is in the Lord and from Him in the spiritual sun (n. 204). All perfections increase and ascend along with degrees and according to degrees (n. 199–204). Perfection of forces is perfection of all things which are actuated and moved by life, in which, however, there is no life (n. 200). Perfection of life is perfection of will and understanding (n. 200). Perfection of forms and perfection of forces make one (n. 200). Perfection of the universe, whence it comes (n. 227). Peritoneum.-Its relation to the lungs (n. 408). Perpetuity.—The perpetuity of every Divine work is from the union of love and wisdom (n. 36). Pleura.--Its relation to the heart and lungs (n. 384, 402, 403). Plurality.-A plurality of Gods impossible (n. 27). Poisons.---Their origin (n. 339). Pollution. All pollution of man is effected by means of falsities that are opposite to the truths of wisdom (n. 420). Preacher.-Affected by zeal (n. 148). Presence.-Presence of the Lord, how He is everywhere (n. 299). Presence of angels, how it is realized (n. 291). Man is able by means of thought to be present as it were elsewhere, in any place however remote (n. 285). Primitive. The primitive of man is seed from the father, by which conception is effected (n. 432). What it is in the womb after conception (n. 432). Principles.--First principles in man are the receptacles of love and wisdom (n. 369). By life in first principles is meant the will and the understanding (n. 365). Will and understanding are in their first principles in the brains (n. 365, 387, 403). Such as life is in first principles such it is in the whole and in every part (n. 366). By means of first principles life is in the whole from every part, and in every part from the whole (n. 367). . First principles in the brain which appear like glands, the multitude of them compared to the multitude of stars (n. 366, 373). Prior things. -Prior things consist of their primes (n. 208). They are more perfect than posterior things (n. 204). From prior things posterior things can be seen, but not the reverse (n. 119). Proceeding. The first proceeding from the Lord's Love and Wisdom is that fire- like spiritual (substance] which appears before the angels as a sun (n. 97, 152, 290, 300). Proceeding Divine.—The Proceeding Divine in the trinity is called the “Holy Spirit" (n. 146). What the Proceeding Divine or the Holy Spirit is (n. 146-150). Production.—Production of seed was the first production from the earths (n. 312). Progression. The progression of all things in the universe from firsts to outmosts, and from outmosts to firsts (n. 304, 314, 316). Propagation.-Propagation of subjects of the vegetable and animal kingdoms (n. 347). Provinces. The whole angelic heaven is divided into regions and provinces, according to the members, viscera, and organs of man (n. 288). Stranger 236 ANGELIC WISDOM Pulmonary pipes.-Their existence in minute insects (n. 373). Pulmonic kingdom.—The pulmonic kingdom of heaven is that where wisdom pre. dominates (n. 381). In it are those who are in love towards their neighbor (n. 428). (See also n. 391, 392.) Pulse.—(See n. 378.) Man's spirit as well as his body has pulse and respiration, and these flow into the pulse and respiration of the body, and produce them (n. 390, 391); there is a correspondence between them (n. 390). Purification.—Purification of the love in the understanding, how it is effected (n. 419, 420). All purification of a man is effected by means of the truths of wisdom (n. 420). Purification of the blood (n. 420, 423). Quality. That which is not in a form has no quality, and what has no quality is not anything (n. 15, 223). Quarters.Quarters in the spiritual world (n. 119-128). The quarters in that world are not determined from the south, as in the natural world, but from the east (n. 120, 132); they are not determined by the sun of the spiritual world, but by the inhabitants there (n. 120), according to their reception of love and wisdom (n. 124-128, 132). The variety of reception of love and wisdom gives rise to the quarters in the spiritual world (n. 126). Man as to his spirit is in some quarter of the spiritual world, whatever quarter of the natural world he may be in (n. 126). Ramifications.-Ramifications of the bronchial tubes of the lungs (n. 405, 412). They correspond to the perceptions and thoughts from the affections for truth (n. 405). Rationality.-Rationality is the capacity by which man is able to understand what truth is and what good is; it is a capacity of the understanding (n. 240, 264, 413, 425); it is with every man by creation, consequently by birth, and united with freedom distinguishes him from the beasts (n. 264,413). A bad man enjoys this capacity equally with a good man (n. 266). It is never taken away from man (n. 247, 258, 264). It does not exist with a man until his natural mind matures (n. 266). It may be absent when the externals have been injured by accident (n. 259). The rational power to think what is false is irrational (n. 425). Rational.—The rational of man is the height of the understanding (n. 237, 254). Man's rational is in appearance as if it were of three degrees (n. 258). The rational man is he who is in natural and in spiritual love both at once (n. 416). Man can become rational, by elevation, even to the third degree (n. 258). How the rational is perfected (n. 332). The rational is the higher region of the natural degree (n. 254). Rats.—Their origin (n. 339, 341). Reaction.-In everything created by God there is reaction (n. 68, 260). Reaction is caused by the action of life (n. 68). (See Action.) Réason.-All things of auman reason join and as it were centre in this, that there is one God (n. 23). Human reason, on what it depends (n. 23). Human reason is such as to be unwilling to yield assent unless it sees a thing from its cause (n. 291). How reason becomes unsound (n. 23). Receive.—To receive more of heat than of light, and conversely (n. 101). CONCERNING DIVINE LOVE. 237 Man is able to receive wisdom even to the third degree, but not love, un- less he shuns evils as sins and looks to the Lord (n. 242). Receptacles.-(See n. 191, 223.) Two receptacles and habitations for Himself, called will and understanding, are created and formed by the Lord in man; the will for His Divine Love, and the understanding for His Divine Wisdom (n. 358–361, 364, 410). Divine Love and Wisdom received in three degrees (n. 242). Reception.-Reception of the Divine Good and the Divine Truth is according to man's application of the laws of order, which are divine truths (n. 57). Recipients of life.-Angels and men are such (n.4-6). Man is a recipient in the degree in which he is affected by those things which are from God, and thinks from that affection (n. 33). All things in the created universe are recipients of the Divine Love and the Divine Wisdom of God-Man (n. 55-60). Reciprocation.—Reciprocation is necessary that there may be conjunction (n. 115, 170). What gives the ability to reciprocate (n. 116). Reciprocal conjunction of love and wisdom; cf the will and understand- ing; of good and truth (n. 385, 410). These reciprocal conjunctions are from the love (n. 411). Red.-Red corresponds to love (n. 380). Reflection.-Reflection pertains to wisdom or the understanding (n. 363). Reformation.-Reformation and regeneration are effected through the reception of love and wisdom from the Lord, and then through the opening of interior degrees of the mind in their order (n. 187, 263). Regeneration (see Reformation).-To be regenerated is from being natural to become spiritual (n. 425). Relation.—There is a general relation of all things to God, as well as the par- ticular relation to man (n. 64). The relation to man in each and all things of the animal, vegetable, and mineral kingdoms (n. 61). Religion.—Those who have confirmed the falsities of their religion continue in the same after their life in the world (n. 268). Representation.-Angelic representation of the correspondence of the will and understanding with the heart and lungs (n. 376). Respiration.—How effected (n. 176, 412). Man has a twofold respiration, one of the spirit, the other of the body; on what they each depend (n. 412, 417). The respiration of the spirit in man flows into the respiration of the body, and produces it (n. 390, 391). There is a correspondence between them (n. 390). These two respirations may be separated, and may be conjoined (n. 415, 417). Thought produces respiration (n.412). Angels and spirits breathe just as men do (n. 176, 391). The respirations of the lungs correspond to the perceptions and the thoughts of the understanding (n. 420). Resurrection.—The Lord rose again with the whole body, differently from man (n. 221). Return.-Return of all things to the Creator (n. 167–172). Revelation.-Every man is taught respecting the Divine precepts, not by imme. diate revelation, but by others who know them from religion (n. 249). Ribs.—Their relation to the lungs (n. 403, 408). Right.--The "right hand,” in the Word, signifies superior power (n. 220). “Sitting at the right hand of the power and might of God” signifies to have all power (n. 221). In angel and man the right parts correspond to love from which is wisdom or to good from which is truth (n. 127, 384, 409). CONCERNING DIVINE LOVE. 237 Man is able to receive wisdom even to the third degree, but not love, un- less he shuns evils as sins and looks to the Lord (11. 242). Receptacles.—(See n. 191, 223.) Two receptacles and habitations for Himself, called will and understanding, are created and formed by the Lord in man; the will for His Divine Love, and the understanding for His Divine Wisdom (n. 358-361, 364,410). Divine Love and Wisdom received in three degrees (n. 242). Reception.—Reception of the Divine Good and the Divine Truth is according to man's application of the laws of order, which are divine truths (n. 57). Recipients of life.—Angels and men are such (n.4-6). Man is a recipient in the degree in which he is affected by those things which are from God, and thinks from that affection (n. 33). All things in the created universe are recipients of the Divine Love and the Divine Wisdom of God-Man (n. 55-60). Reclprocation.—Reciprocation is necessary that there may be conjunction (n. 115, 170). What gives the ability to reciprocate (п. пб). Reciprocal conjunclion of love and wisdom; cf the will and understand- ing; of good and truth (n. 385, 410). These reciprocal conjunctions are from the love (n. 411). Red.—Red corresponds to love (n. 380). Reflection.—Reflection pertains to wisdom or the understanding (n. 363). Reformation.—Reformation and regeneration are effected through the reception of love and wisdom from the Lord, and then through the opening of interior degrees of the mind in their order (n. 187, 263,). Regeneration (see Reformation).—To be regenerated is from being natural to become spiritual (n. 425). Relation.—There is a general relation of all things to God, as well as the par- ticular relation to man (n. 64). The relation to man in each and all things of the animal, vegetable, and mineral kingdoms (n. 61). Religlon.—Those who have confirmed the falsities of their religion continue in the same after their life in the world (n. 268). Representation.—Angelic representation of the correspondence of the will and understanding with the heart and lungs (n. 376). Respiration.—How effected (n. 176, 412). Man has a twofold respiration, one of the spirit, the other of the body; on what they each depend (n. 412, 417). The respiration of the spirit in man flows into the respiration of the body, and produces it (n. 390, 391). There is a correspondence between them (n. 390). These two respirations may be separated, and may be conjoined (n. 415, 417). Thought produces respiration (n. 412). Angels and spirits breathe just as men do (n. 176, 391). The respirations of the lungs correspond to the perceptions and the thoughts of the understanding (n. 420). Resurrection.—The Lord rose again with the whole body, differently from man (n. 221). Return.—Return of all things to the Creator (n. 167-172). Rerelation.—Every man is taught respecting the Divine precepts, not by imme- diate revelation, but by others who know them from religion (n. 249). Ribs.—Their relation to the lungs (n. 403, 408). > Right—The "right hand," in the Word, signifies superior power (n. 220). "Sitting at the right hand of the power and might of God" signifies to have all power (n. 221). In angel and man the right parts correspond to love from which is wisdom or to good from which is truth (n. 127, 384, 409). 238 ANGELIC WISDOM Satan.—The love of possessing the goods of others by every evil device is called "Satan" (n. 273). Cunning villanies and subtleties are the "satanic crew" (n. 273). (See Deri/.) Scorpions.—Their origin (n. 339, 341). Seasons.—Tr e four seasons of the year, in the Word, signify states of the church (n. 73)- See.—An angel can see God both within himself and also without himself (n. 4°)- No one while he is in evil can see good, but he who is in good can see evil (n. 271). When man thinks from wisdom he sees things as it were in light (n. 95). Why those who are in the one world cannot see those who are in the other world (n. 91). To see from effects only is to see from fallacies (n. 187). Seeing is predicated of the understanding (n. 363). S*«d.—The seed which is from the father is the first receptacle of life, but such a receptacle as it was with the father (n. 269). The produclion of seeds was the first production from the earths while they were still new (n.312). In seeds there is an endeavor to multiply and to fructify themselves infi- nitely and eternally (n. 60). Interiorly they are more perfect according to discrete degrees (n. 201). Selfhoid.—The angel's selfhood, like man's, is evil (п. щ). What is man's own stops influx and reception, and hardens and shots up the heart (n. 336). Sensations.—Sensations are not things abstract from the organs of sensation (n. 210). Sensations are ultimately derived from love and wisdom (n. 363). Sense.—Sense is an affecting of the substance and form of the organ (n. 41). The affecting of the substance and form which causes sense is not a some- thing separate from the subject, but only causes a change in it, the subject remaining the subject then as before and afterwards (n. 41). The external senses of the body communicate immediately through fibres with the brains, and derive therefrom their sensitive and active life (n- 3б5)- All the bodily senses derive their perception from the mind's perception (n. 406). Sensual.—Sensual men are the lowest natural men, who are incapable of think- ing above the appearances and fallacies of the bodily senses (n. 249). The sensual is the lowest region of the natural degree (n. 254). Series.—One thing is from another in a threefold series (n. 212). The outmost of each series is the complex and containant of all the prior (n. 215). Serpents.— Their origin (n. 339, 341). Sight.—Sight is possible only by means of an atmosphere purer than air (n. '76)- ... Sight is not a something volatile flowing from its organ, but is the organ considered in its substance and form; when this is affected sensation is produced (n. 41). Sight is in the eye which is the subject, and is an affecting of the subject (n-4l)- Sight does not go out from the eye to the object, but the image of the ob- ject enters the eye, and affects its substance and form (n. 41). The sense of sight communicates immediately through fibres with the brain, and derives therefrom its sensitive and active life (n. 365). The grossness of bodily sight (n. 352). (See Sense.) Simple.—The simple see more clearly what is good and true than those who think themselves their superiors in wisdom (n. 361). CONCERNING DIVINE LOVE. 239 Simples.—Simples are more perfect than composites, because they are more naked and less covered over with substances and matters devoid of life (n. 204). The more simple anything simple is the more exempt from injury it is, because it is more perfect (n. 204). Without such pre-eminent perfection in things simple, neither man nor any kind of animal could have come into existence from seed and could afterwards continue to exist: nor could the seeds of trees and shrubs vegetate and bear fruit (n. 204). Sirens.—Their fantastic beauty (n.424). Skin.—The skin by which man is enveloped is the subject of touch (n. 41). The substance and form of the skin cause it to feel whatever is applied to it (n. 41). Sleep.—In sleep the lapse of time is not noticed (n. 74). What becomes of conatus and forces in man during sleep (n. 219). Shane, Sir Hans (n. 344). Small.—There is nothing so small that has not in it degrees of both kinds (n. 223). Smell.—The sense of smell is in the nostrils, and is an affecting of the nostrils by odoriferous particles touching them (n. 41). The smell is not a something volatile flowing from its organ, but is the organ considered in its substance and form; and when the organ is afTected sensation is produced (n. 41). The sense of smell communicates immediately through fibres with the brains, and derives therefrom its sensitive and active life (n. 365). To smell is predicated of perception (n. 363). (See Sense.) Societies.—In heaven, societies are divided according to all the differences of heavenly love (n. 141). Angelic societies are countless and in the same order as the glands of the brain (n. 366). Soul.—The soul in its very esse is love and wisdom in man from the Lord (n. 395, 398). There can be no soul apart from its body, nor body apart from its soul (n. 14). Every man's soul is in a spiritual body afta it has cast off the material cov- erings which it caried about in the world (n. 14). Fruitless researches of the learned into the operations of the soul in the body (n. 394). How the soul acts upon the body and effects all its operations (п. 398-Ч3')- Soul of beasts (n. 346). "Soul," in the Word, signifies the understanding, also the wisdom of the understanding (n. 383). Sound.—Sound which is articulated into words all comes forth from the lungs through the trachea and epiglottis (n. 382). The angels recognize a man's love from his tone in speaking, his wisdom from articulation, and his knowledge from the meaning of the words (n. 280). Beasts utter sounds in accordance with the knowledge pertaining to their love (n. 255). South.—In the Word, "south" signifies wisdom in light (n. 121). In the spiritual world those in a higher degree of wisdom dwell in the south (n. 121). Space.—Space is a property of nature (n. 69, 70). Space is in each and all things in the world as seen by the eye (n. 7). In the spiritual world there appear to be spaces, yet they are only appear- ances (n. 7). Spaces there are not constant as in the natural world, but are subject to change according to states of life (n. 70). CONCERNING DIVINE LOVE. 245 In the spiritual world there are waters just as in the natural world, but they are spiritual (n. 173-178). Ways.—Ways in the spiritual world (n. 145). Weeks.—In the Word, "weeks" signify states (n. 73). West.—In the Word," west " signifies a diminishing love towards the Lord (n. 121). In the spiritual world those who are in a lower degree of love are in the west (n. 121). Whole.—The whole has existence from the parts, and the parts have permanent existence from the whole (n. 367). Will.—The will is the receptacle of love (n. 360). The will is the entire man as regards his very form (n. 403). The will and understanding are distinct from each other, as love and wis- dom are distincl (n. 361). They are substance and form, and not abstracl things; they are not possible outside of subjects which are substances, but are states of subjects (n. 209,42). They are organic forms, or forms organized out of the purest substances (n. 373). They have been so created as to be distinctly two, and yet make one in every operation and in every sensation (n. 395-397). The will leads the understanding, and causes it to act as one with itself (n. 244). The will corresponds to the heart (n. 378). (See Contents, Part V.) Wind.—Why man believes the soul or spirit to be wind, or an airy something like breath from the lungs (n. 383). Winter.—In the Word, "winter" signifies the end of the church (n. 73). Wisdom.—Wisdom is the existere of life from the esse, which is love (n. 14,358, 368). It is nothing but an image of love, for in wisdom love presents itself to be seen and recognized (n. 358!. It is from love, and is its form (n. 368). It is the cause of which love is the end, and use the effect (n. 241). It does not beget love, but simply teaches how man ought to live, and it shows the way in which he ought to go (n. 244). Wisdom without love is like an existere without its esse; it is like the light of winter (n. 139). It is of wisdom to do good from an affection for good (n. 428). {See Contents, Part V. See also Love.) Wise.—He that doeth is called a wise man in the Word (n. 220). Man is not to be judged of by wisdom of speech, but by his life (n. 418). Wolves.—Their origin (n. 339). Womb.—Formation of man in the womb (n. 6, 365, 400). State of the infant in the womb (n. 407, 410). In the animal kingdom the body is formed by a seed deposited in a womb or ovum; in the vegetable kingdom seeds are the beginnings, the womb or ovum is like the ground (n. 316). Wonderful things.—By the wonderful things which every one sees in nature he may confirm himself in favor of the Divine, if he will (n. 351-356). Wonderful things which the instincts of animals present (n. 60). Word.—Why the Lord is called "the Word" (n. 221). There are three senses in the Word, according to the three degrees, the celestial sense, the spiritual sense, and the natural sense (n. 221). A word is a kind of resultant, involving tone, articulation, and meaning (n. 280). In each single word of the Word there is a spiritual meaning from Divine Wisdom, and a celestial from Divine Love (n. 280). Work.—In every Divine work there is a union of love and wisdom (n. 36). Works. ) —All things which are of the three degrees of the natural mind are in- Deeds. ) eluded in deeds (n. 277-281). From the deeds of a man we judge of the thought of his will (n. 215). WHO WILL HELP? The Society It constantly finding more to do than its resources permit Its ta- cóme from Invested rands now amounts to about $3,500 a year. "Our field is the world." Something, at least, of Swedenborg should be translated into the language of every civilized people, and placed where it will be accessible to those who are ready for it Every dollar contributed helps forward this work to the utmost that a dollar can. Every sum given for investment will be a permanent missionary, preaching the truths of " the True Christian Church " to generation after generation. Can you do better with what the Lord has given you to use than devote some of it, at least to this work? Direllions for the guidance of persons desirous of making provision by Will for the uses of this Society. It Is the safer еоатае for inch persons to eoniralt a competent lawver of the fttate where theprop- erty may be aituated. Especially is tola Important If the property to* be given consista of real estate. Th,- law. of more than one State provide thai a devise of land altuated within that Mate cannot be) ni.v]r' directly to a foreign corporation organized or situated In some other Mate or country than the State In which the land la situated. In auch rases. Form 4 (below) should be used. Io several Rtates, moreover, no such devise or bequest la good, unless a certain time after the will la made shall elapse before Uie death of the testator. It Is Impracticable to give directions which will be In conformity with th* varying ■,e,"'— of an the RtAtea. But except for thou« «lutea whose law requires a certain time to elapse between the' making of the will and the death of the testator, the following forms are hollered to be respect. Itely sufficient. Form I.—BEQUEST OF MONEY. "I give and bequeath to the American Swedenborg Printing and Publishing Society, located in the City of New York, the sum of dollars." Гош П.—BEQUEST OF NOTES, BONDS, etc "I give and bequeath to the American Swedenborg Printing and Publishing Society, located in the City of New York, iNtrt atttrtit tht mtltt. Sonde, sirte er elhtr praftrty ínítnotd Is trf/M«,NW consisting ef tend or Masar J Font III.—DEVISE OF REAL ESTATE Located In the Otate of New Yorh, whose laws Permit a Jr-.iit t* be made direeify t* Mas Society: and also adapted to a devisc of land in any State whose laws may permit that land fit noted in tuch State may Se devised to ска r. table or benevolent corpora- tions located in another State than ihe State in which the land it situated. "I give and devise to the American Swedenborg Printing and Publishing Society, located in the City of New York, and to its successors and assigns for ever, all that certain Ubre éeserise the real estate míemete le to given./eUemeng. if possible, the esscripeion geventn the siete attä. in order to avoid nneerlaiMty.) Fou* IV.-DEVISE OF REAL ESTATE totaled net within the State of Neu, Yorh, but in any ether State whose laws do net per. mil a devise of land tob* made directly to a corporation for charitable uses organised or situated outside ofsuch Stale. "I give and devise to {Here insert names */trustees) all that certain piece or parcel of land and premises with the appurtenances, bounded and described as follows: {Mere insert the description, which, i/preJIusib, thsuld/etlem that groen tu the stile dent, m order as avoid uncerlotnty.) IN Trust, however, for the following uses and purposes:—The said trustees are hereby empowered and directed to sell the same as soon as practicable after my de- cease; and to pay over the net proceeds thereof to the Treasurer of the American Swedenborg Printing and Publishing Society, located in the City of New York, for the use of said Society in printing, publishing, and circulating the works and writings of Emanuel Swedenborg according to the provisions of their certificates of incor- poration, and of the laws of the State of New York affecting the powers and uses of said Society."