The Divine Providence 
 
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 Angelic Wisdom concerning the 
 Divine Providence 
 
 EMANUEL SWEDENBORG 
 
 First published in Latin at Amsterdam, 1764 
 
 NEW YORK 
 
 AMERICAN SWEDENBORG PRINTING AND PUBLISHING 
 SOCIETY 
 
 3 WEST TWENTY- NINTH STREET 
 
 I9H
 
 TRANSLATOR'S NOTE. 
 
 The same aims and methods have been followed in this 
 translation as in the translation of the Apocalypsis Explicata. 
 The defeats in previous translations of Swedenborg have arisen 
 mainly from too close an adherence to cognate words and to the 
 Latin order of words and phrases. This is a formal rather than 
 an essential faithfulness to the original. To convey to the Eng- 
 lish reader the meaning of the original with the utmost attain- 
 able accuracy and fulness and clearness has been the aim and 
 effort in this translation. 
 
 The numbers referring to the Concordance divisions are 
 omitted in this edition, being sufficiently indicated by the para- 
 graph divisions. 
 
 The very full index to this edition is the work of Mr. George 
 W. Colton. 
 
 JOHN C. ACER. 
 
 March 22, 1899.
 
 CONTENTS 
 
 I. THE DIVINE PROVIDENCE is THE GOVERNMENT OF THE 
 LORD'S DIVINE LOVE AND DIVINE WISDOM (n. 1-26). 
 
 (i.) The universe, with each thing and all things therein, 
 was created from Divine love by Divine wisdom 
 (n. 3)- 
 
 (ii.) Divine love and Divine wisdom go forth from the 
 Lord as a one (n. 4). 
 
 1. A one is impossible apart from a form, the 
 form itself making the one (n. 4). 
 
 2. The form makes a one the more perfectly as 
 the things entering into the form are dis- 
 tinctly different and yet united (n. 4). 
 
 (iii.) In a certain semblance this one is in every created 
 thing (n. 5). 
 
 (iv.) The end of the Divine providence is that every created 
 thing, in general and in particular, shall be such 
 a one ; and if it is not, that it shall become such 
 (n. 7). 
 
 (v.) Good of love is good only so far as it has become one 
 with truth of wisdom ; and truth of wisdom is 
 truth only so far as it has become one with good 
 
 of love (n. 10). 
 id o, 
 
 (vi.) Good of love that has not become one with truth of 
 wisdom is not good in itself, but is apparent good; 
 and truth of wisdom that has not become one with 
 good of love is not truth in itself, but is apparent 
 truth (n. 14). 
 
 The Lord does not suffer any thing to be divided ; con- 
 sequently it must be both in good and in truth, or 
 it must be both in evil and in falsity (n. 16). 
 
 That which is both in good and in truth is something, 
 but that which is both in evil and in falsity is not 
 any thing (n. 19). 
 
 The Lord's Divine providence causes the evil and 
 falsity that are together to be serviceable in the
 
 VI THE TUISINE PROVIDENCE 
 
 way of equilibrium, of relation, and of purifica- 
 tion, and thus in the conjunction oj good and truth 
 in others (n. 21). 
 
 II. THE LORD'S DIVINE PROVIDENCE HAS AS ITS END A 
 
 HEAVEN FROM THE HUMAN RACE (n. 27-45). 
 
 (i.) Heaven is conjunction with the Lord (n. 28). 
 (ii.) From creation man has an ability to be more and 
 more nearly conjoined with the Lord (n. 32). 
 
 1. How man is more and more nearly conjoined 
 with the Lord (n. 33). 
 
 2. How that conjunction appears more and more 
 near (n. 33). 
 
 (iii.) The more nearly a man is conjoined with the Lord the 
 
 wiser he becomes (n. 34). 
 (iv.) The more nearly a -man is conjoined with the Lord the 
 
 happier he becomes (n. 37). 
 ( v. ) The more nearly a man is conjoined with the Lord the 
 
 more distinctly does he appear to himself to be his 
 
 own. and the more clearly does he recognize that 
 
 he is the Lord ' s (n. 42). 
 
 III. THE LORD'S DIVINE PROVIDENCE LOOKS IN EVERYTHING 
 
 THAT IT DOES TO WHAT IS INFINITE AND ETERNAL 
 (n. 46-69). 
 
 The Infinite in itself and the Eternal in itself is the 
 
 same as the Divine (n. 48). 
 
 The Infinite and Eternal in itself must needs look to 
 what is infinite and eternal from itself in things 
 finite (n. 52). 
 
 (iii.) The Divine providence, in all that it does, looks to 
 what is infinite and eternal from itself, especially 
 in saving the human race (n. 55). 
 
 1. An image of the Infinite and Eternal in the 
 variety of all things (n. 56). 
 
 2. An image of the Infinite and Eternal in the 
 fructification and multiplication of all things 
 
 (n. 56). 
 
 (iv.) An image of the Infinite and Eternal is presented in 
 an angelic heaven (n. 60). 
 
 (v.) Looking to what is infinite and eternal in the form- 
 ation of the angelic heaven, that it may be before 
 the Lord as one man which is an image of Him-
 
 CONTENTS VII 
 
 self, is the inmost of the Divine providence (n. 
 64). 
 
 IV. THERE ARE LAWS OF DIVINE PROVIDENCE THAT ARE 
 
 UNKNOWN TO MEN (n. 70). 
 
 V. IT IS A LAW OF THE DIVINE PROVIDENCE THAT MAN 
 SHOULD ACT FROM FREEDOM IN ACCORDANCE WITH 
 REASON (n. 71-99). 
 
 (i.) Man possesses reason and freedom, or rationality 
 and liberty ; and these two faculties are in man 
 from the Lord (n. 73). 
 
 (ii.) Whatever a man does from freedom, whether it be 
 of reason or not, provided it is in accordance with 
 his reason, appears to him to be his (n. 74). 
 
 (iii.) Whatever a man does from freedom in accordance 
 with his thought is appropriated to him as his 
 and remains (n. 78). 
 
 (iv.) It is by means of these two faculties that man is re- 
 formed and regenerated by the Lord ; and with- 
 out them he cannot be reformed and regenerated 
 (n. 82). 
 
 1. Man ' s first state, which is a state of damna- 
 tion (n. 83). 
 
 2. Mans second state, which is the state of re- 
 formation (n. 83). 
 
 3. Man's third state, which is a state of regen- 
 eration (n. 83). 
 
 (v.) By means of these two facilities man can be so far 
 reformed and regenerated as he can be led by 
 means of them to acknowledge that every thing 
 good and true that he thinks and does is from the 
 Lord, and not from himself (n. 87). 
 
 (vi.) By means of these two faculties the conjunction of the 
 Lord with man and the reciprocal conjunction of 
 man with the Lord are effected (n. 92). 
 
 (vii.) The Lord preserves these two faculties in man un- 
 harmed and as sacred in the whole course of His 
 Divine providence (n. 96). 
 
 1. Without these two faculties man would not 
 possess -will and understanding, and would 
 not be man (n. 96). 
 
 2. Withotit these two faculties man could not be 
 conjoined with the Lord, and thus could not 
 be reformed and regenerated (n. 96).
 
 VIII THE TllVINE 'PROVIDENCE 
 
 3. That man -without these two faculties could 
 
 not have immortality and eternal life (n. 96). 
 
 (viii.) Therefore it is [a law] of the Divine providence that 
 
 man should aft from freedom in accordance with 
 
 reason (n. 97). 
 
 VI. IT IS A LAW OF THE DIVINE PROVIDENCE THAT MAN 
 
 SHOULD AS IF FROM HIMSELF PUT AWAY EVILS AS 
 SINS IN THE EXTERNAL MAN ; AND THE LORD IS 
 ABLE IN THIS WAV AND IN NO OTHER TO PUT AWAY 
 EVILS IN THE INTERNAL MAN, AND SIMULTANEOUSLY 
 IN THE EXTERNAL (n. 100-128). 
 
 Every man has an external and an internal of thought 
 
 (n. 103). 
 The external of man s thought is in itself of the same 
 
 character as its internal (n. 106). 
 The internal cannot be cleansed from the lusts of evil 
 so long as the evils in the' external man are not 
 put away, since these obstruct (n. in), 
 (iv.) The evils in the externat man can be put away by 
 the Lord only through man's instrumentality (n. 
 114). 
 (v.) Therefore man ought as if of himself to put away 
 
 evils from the external man (n. 118). 
 
 (vi.) Then the Lord cleanses man from the lusts \of evil~\ 
 in the internal man, and from the evils themselves 
 in the external (n. 119). 
 
 (vii.) // is the unceasing effort of the Lord' s Divine pro- 
 vidence to conjoin man with Himself and Himself 
 with man, that He may be able to bestow upon 
 man the happinesses of eternal life ; and this can 
 be done only so far as evils with their lusts are 
 put away (n. 123). 
 
 1. The Lord in no wise acts upon any particular 
 thing in man singly without acting simultan- 
 eously upon all things of man (n. 124). 
 
 2. The Lord acts from inmosts and from out- 
 mosts simultaneously (n. I24[4]). 
 
 VII. IT IS A LAW OF THE DIVINE PROVIDENCE THAT MAN 
 
 SHOULD NOT BE COMPELLED BY EXTERNAL MEANS TO 
 THINK AND WILL, AND THUS TO BELIEVE AND LOVE, 
 THE THINGS OF RELIGION, BUT SHOULD GUIDE HIM- 
 SELF, AND SOMETIMES COMPEL HIMSELF (n. 129-153).
 
 CONTENTS IX 
 
 (i.) No one is reformed by miracles and signs, because 
 
 they compel (n. 130). 
 (ii.) No one is reformed by visions or by conversations 
 
 with the dead, because they compel (n. 134). 
 (iii.) No one is reformed by threats and punishments, be- 
 cause they compel (n. 136). 
 
 i % The external cannot compel the internal, but 
 the internal can compel the external (n. 
 I36[2]). 
 
 2. The internal is so averse to compulsion by the 
 external that it turns itself away (n. 136^] >. 
 
 3. External enjoyments allure the internal to 
 consent, and also to love (n. I36[5]). 
 
 4. A compelled internal and a free internal are 
 possible (n. I36[9]). 
 
 (iv.) No one is reformed in states that do not spring from 
 rationality and liberty (n. 138). 
 
 1. In a state of fear (n. 139). 
 
 2. In a state of misfortune (n. 140). 
 
 3. In unhealthy mental states (n. 141). 
 
 4. In a state of bodily disease (n. 142). 
 
 5. In a state' of ignorance (n. 143). 
 
 6. In a state of blindness of the understanding 
 (n. 144). 
 
 (v.) To compel oneself is not contrary to rationality and 
 
 liberty (n. 145). 
 
 (vi.) The external man must be reformed by means of thj 
 internal, and not the reverse (n. 150). 
 
 VIII. IT IS A LAW OF THE DIVINE PROVIDENCE THAT MAN 
 SHOULD BE LED AND TAUGHT BY THE LORD FROM 
 HEAVEN BY MEANS OF THE WORD AND BY MEANS 
 OF DOCTRINE AND PREACHINGS FROM THE WORD 
 AND THIS TO ALL APPEARANCE AS IF BY HIMSELF 
 
 (n. 154-174). 
 
 (i.) Man is led and taught by the Lord alone (n. 155). 
 
 1. There is an only essence, an only substance, 
 and an only form, from which have come all 
 the essences,- substances, and forms that have 
 been created (n. I57[2]). 
 
 2. That only essence, substance, and form is the 
 Divine love and the Divine wisdom, from 
 which all things that have relation to love. 
 and wisdom in man are derived (n. iS7[s]).
 
 X THE 'DIVINE TROYIDENCE 
 
 3. // is likewise the Good itself and the Truth 
 itself to which all things have relation (n. 
 I57[6J). 
 
 4. These are the life, which is the source of the 
 life of all things and of all things of life (n. 
 
 I57[7])- 
 
 5. This Only and Itself is omnipresent, omnisci- 
 ent, and omnipotent (n. I57[8]). 
 
 6. This Only and Itself is the Lord from eter- 
 nity, or Jehovah (n. I57[9]). 
 
 (ii.) Man is led and taught by the Lord alone through the 
 angelic heaven and from it (n. 162). 
 
 (iii.) Man is led by the Lord by means of influx, and 
 taught by means of enlightenment (n. 165). 
 
 (iv.) Man is taught by the Lord by means of the Word, 
 and by means of doctrine and preaching from the 
 "Word, and thus immediately by the Lord alone 
 (n. 171). 
 
 1. The Lord is the Word because the Word is 
 from Him and treats of Him (n. 172(2]). 
 
 2. The Lord is the Word because it is the Divine 
 truth of the Divine good (n. I72[3]). 
 
 3. Thus to be taught from the Word is to be 
 taught by the Lord Himself (r\.. I72[s]). 
 
 4. That this is done mediately through preach- 
 ing does not take away the immediateness (n. 
 
 I 7 2[6]). 
 
 (v.) In externals man is led and taught by the Lord in 
 all appearance as if by himself '(n. 174). 
 
 IX. IT IS A LAW OF THE DIVINE PROVIDENCE THAT NO- 
 THING OF THE OPERATION OF THE DIVINE PROVID- 
 ENCE SHOULD HE EVIDENT TO MAN'S PERCEPTIONS 
 OR SENSES, BUT THAT HE SHOULD, NEVERTHELESS, 
 KNOW ABOUT IT AND ACKNOWLEDGE IT (n. 175-190). 
 
 (i.) If the operation of the Divine providence were made 
 evident to man s perceptions and senses he would 
 not aft from freedom in accordance with reason ; 
 nor would any thing seem to him to be his. It 
 would be the same if he foreknew events (n. 176). 
 (ii.) If man clearly saw the Divine providence he would 
 set himself against the order and tenor of its 
 course, and would pervert and destroy it (n. 180).
 
 CONTENTS XI 
 
 1. Externals are so connected with internals as 
 to make one in every operation (n. i8o[>]). 
 
 2. If man should be at the same time in the inter- 
 nals he would pervert and destroy the whole 
 order and tenor of the Divine providence (n. 
 I8o[6]). 
 
 (iii.) If man clearly saw the Divine providence, either he 
 would deny God or he would make himself to be 
 God (n. 182). 
 
 (iv.) // is granted man to see the Divine providence in the 
 back and not in the face ; and to see it in a spirit- 
 ual state and not in a natural state (n. 187). 
 
 X. MAN'S OWN PRUDENCE is NOTHING ; IT MERELY APPEARS 
 
 TO BE SOMETHING, AND SHOULD SO APPEAR ; BUT THE. 
 DIVINE PROVIDENCE, BECAUSE OF ITS MINUTE PAR- 
 TICULARS, IS UNIVERSAL (n. 191-213). 
 
 (i.) All of man s thoughts are from the affections of his 
 life's love ; and apart from these there are and 
 can be no thoughts whatever (n. 193). 
 
 (ii.) The affections of a man's life's love are known to the 
 Lord alone (n. 197). 
 
 (iii.) By means of His Divine providence the Lord leads 
 the affections of a mans life's love, and at the 
 same time leads his thoughts, from which human 
 prudence is derived (n. 200). 
 
 (iv.) By means of His Divine providence the Lord com- 
 bines the affections [of the whole human race] into 
 one form, which is the human form (n. 201), 
 Heaven and hell are in such a form (n. 204). 
 Those that have acknowledged nature alone and hu- 
 man prudence alone constitute hell ; while those 
 that have acknowledged God and His Divine pro- 
 vidence constitute heaven (n. 205). 
 
 1. Whence man s prudence is and what it is (n. 
 206). 
 
 2. Whence the Divine providence is and what it 
 is (n. 207). 
 
 3. Who and what those of each class are (n. 208). 
 
 (vii.) None of these things could be done except from the 
 appearance to man that he thinks from himself 
 and directs all thitigs from himself (n, 210).
 
 XII THE 1)1VINE 'PROVIDENCE 
 
 XI. THE DIVINE PROVIDENCE LOOKS TO ETERNAL THINGS, 
 
 AND TO TEMPORAL THINGS ONLY SO FAR AS THEY 
 AGREE WITH ETERNAL THINGS (n. 214-220). 
 
 (i.) Temporal things relate to dignities and riches, thus 
 to honors and acquisitions in the world (n. 215). 
 
 1. What dignities and riches are, and whence 
 they are (n. 2150]). 
 
 2. What the love of riches and dignities for their 
 own sake is, and what the love of riches and 
 dignities for the sake of uses is (n. 2i5[6]). 
 
 3. These two loves are distinfl from each other 
 as heaven and hell are (n. 2i5[io]). 
 
 4. The difference between these loves can scarcely 
 be made known to man (n. 2l5[i2]). 
 
 (ii.) Eternal things relate to spiritual honors and posses- 
 sions which pertain to love and wisdom in heaven 
 (n. 216). 
 
 1. Honors and possessions are blessings and they 
 are curses (n. 2i7[i]). 
 
 2. When dignities and possessions are blessings 
 they are spiritual and eternal, and when they 
 are curses they are temporal and perishable 
 (n. 2i7[ 3 ]). 
 
 3. Dignities and possessions that are curses, com- 
 pared with dignities and possessions that are 
 blessings, are as nothing to everything, or as 
 that which in itself is not to that which in it- 
 self is (n. 2I 7 [6]). 
 
 (iii.) Temporal things and eternal things are separated by 
 man, but are conjoined by the Lord (n. 218). 
 
 1. What temporal things are and what eternal 
 things are (n. 2i9[i]). 
 
 2. Man is in himself temporal, and the Lord is 
 in Himself eternal ; and therefore only what 
 is temporal can proceed from man, and only 
 what is eternal from the Lord (n. 2i,9[2]). 
 
 3. Temporal things separate eternal things from 
 themselves, and eternal things conjoin temp- 
 oral things to themselves (n. 2I9[4]). 
 
 4. The Lord conjoins man with Himself by means 
 of appearances (n. 2i9[s]). 
 
 5. The Lord conjoins man with Himself by means 
 of correspondences (n. 2I9[6]).
 
 CONTENTS Xlll 
 
 (iv.) The conjunction of temporal things and eternal things 
 in man is the Lord s Divine providence (n. 220). 
 
 1. // is from the Divine providence that by death 
 man puts off what is natural and temporal, 
 and puts on what is spiritual and eternal (n. 
 
 220[ 2 ]). 
 
 2. Through His Divine providence the Lord con- 
 joins Himself with natural things by means 
 of spiritual things, and with temporal things 
 by means of eternal things, according to uses 
 
 (n. 220[ 4 ]). 
 
 3. The Lord conjoins Himself with uses by means 
 of correspondences, and thus by means of ap- 
 pearances in accordance with the confirma- 
 tions of these by man (n. 22o[6]). 
 
 4. This conjunction of temporal and eternal things 
 is the Divine providence (n. 22o[8]). 
 
 XII. MAN IS ADMITTED INTERIORLY INTO TRUTHS OF FAITH 
 AND INTO GOODS OF CHARITY ONLY SO FAR AS HE 
 CAN BE KEPT IN THEM UNTIL THE END OF HIS LIFE 
 
 (n. 221-233). 
 
 (i.) A man may be admitted into the wisdom of spiritual 
 things, and also into a love for them, and yet not 
 be reformed (n. 222). 
 
 (ii.) If a man afterwards recedes from these spiritual 
 things and passes over into the opposite he pro- 
 fanes holy things (n. 226). 
 
 1. Whatever a, man thinks, says, and does from 
 his will, whether good or evil, is appropri- 
 ated to him, and remains (n. 22y[i]). 
 
 2. But the Lord by means of His Divine pro- 
 vidence continually foresees and directs, in 
 order that evil may be by itself and good by 
 itself, and thus the two may be separated (n. 
 
 2I7[ 2 ]). 
 
 3. But this cannot be done if man acknowledges 
 the truths of faith and lives according to them, 
 and afterwards withdraws from and denies 
 them (n. 227[3]). 
 
 4. Man then mixes together good and evil to such 
 an extent that they cannot be separated (n. 
 
 22 7 [ 4 ]). 
 
 5. Since good and evil must be separated in every
 
 XIV THE ^DIVINE TROflDENCE 
 
 human being, and cannot be separated in such 
 a one, he is therefore destroyed in respect to 
 everything truly human (n. 227^]) . 
 
 (iii.) There are many kinds ofprofanation of what is holy, 
 but this is the worst kind of all (n. 229). 
 
 1. The first kind of profanation is committed by 
 those who make jests from the Word and about 
 the Word, or from the Divine things of the 
 church and about them (n. 23i[i]). 
 
 2. The second kind ofprofanation is committed 
 by those who understand and acknowledge 
 Divine truths, and still live contrary to them 
 (n. 23 1[>]). 
 
 3. The third kind ofprofanation is committed by 
 those who adapt the sense of the letter of the 
 Word to the confirmation of evil loves and 
 
 false principles (n. 23i[ 3 ]). 
 
 4. The fourth kind of profanation is committed 
 by those who say with the lips pious and holy 
 things, and counterfeit the affections of love 
 
 for these in tone and in gesture, and yet in 
 heart do not believe them or love them (n. 
 
 5. The fifth kind ofprofanation is committed by 
 those who attribute to themselves what is Di- 
 vine (n. 23 1 [5]). 
 
 6. The sixth kind ofprofanation is committed bv 
 those who acknowledge the Word and yet deny 
 the Divinity of the Lord (n. 23i[6]). 
 
 7. The seventh kind of profanation is committed 
 by those who first acknowledge Divine truths 
 and live according to them, but afterwards 
 recede and deny them (n. 231(7]). 
 
 (iv.) Therefore the Lord admits man interiorly into the 
 truths of wisdom and at the same time into the 
 goods of love only so far as he can be kept in them 
 even to the end of his life (n. 232). 
 
 1. Good and evil cannot be in man s interiors to- 
 gether, neither, therefore, the falsity of evil 
 and the truth of good together (n. 233[i]). 
 
 2. Good and the truth of good can be brought into 
 a man s interiors by the Lord only so far as 
 evti and the falsity of evil there have been 
 removed (n. 233[3J). 
 
 $ If good with its truth were to be brought in
 
 CONTENTS XV 
 
 before or to a greater extent than evil with 
 its falsity is removed, man would recede from 
 good and return to his evil (n. 233(4]) . 
 
 4. When man is in evil many truths may be 
 brought into his understanding, and these 
 may be stored up in the memory, and yet not 
 be profaned (n. 23317]). , 
 
 5. But the Lord by His Divine providence takes 
 especial care that the will shall receive from 
 the understanding only so fast as, and to the 
 extent that, man as if of himself removes evils 
 in the external man (n. 233[g]). 
 
 6. If it should receive faster or more, the will 
 would adulterate good and the understanding 
 would falsify truth by mixing them with evils 
 and with falsities therefrom (-ft.. 233[io]). 
 
 7. Therefore the Lord admits man interiorly into 
 the truths of wisdom and into the goods of 
 love only so far as he can be kept in them to 
 the end of his life (n. 233[i3]). 
 
 XIII. THE LAWS OF PERMISSION ARE ALSO LAWS OF THE Dl- 
 VINE PROVIDENCE (n. 234-274). 
 
 Some things enumerated that belong to permission, and yet are 
 in accord with the laws of Divine providence, by which a merely 
 natural man confirms himself in favor of nature against God, and 
 and in favor of human prudence against Divine providence (see n. 
 236-240). First, Some things from the Word (see n. 236). 
 
 (i.) The wisest of mankind, Adam and his wife, suffered 
 themselves to be seduced by a serpent, and God did 
 not avert this by His Divine providence (n. 241). 
 (ii.) Their first son Cain killed his brother Abel, and God 
 did not withhold him at the time by speaking with 
 him, but only after the deed, by cursing him (n. 
 242). 
 
 (iii.) The Israelitish nation worshipped a golden calf in the 
 desert and acknowledged it as God who led them 
 out of the land of Egypt ; and yet Jehovah saw 
 this from Mount Sinai near by, and did not seek 
 to prevent it (n. 243). 
 
 (iv.) David numbered the people, and in consequence a 
 plague was sent upon them, by which so many 
 thousands of men perished ; and God, not before 
 but after the deed, sent Gad the prophet to David, 
 and denounced punishment upon him (n. 244).
 
 XVI THE -THY IN E 'PROVIDENCE 
 
 (v.) So/omon was permitted to establish idolatrous worship 
 
 (n. 245). 
 
 (vi.) Many kings after Solomon were permitted to profane 
 the temple and the holy things of the church (n. 
 246). 
 (vii. ) That nation was permitted to crucify the Lord(\\. 247). 
 
 Second, Some things seen in the \rorld (see n. 237). 
 
 (i.) Every worshipper of himself and of nature confirms 
 himself against the Divine providence when he 
 sees in the world so many impious people, and so 
 many of their impieties, and at the same time the 
 glorying of some in these impieties, and yet no 
 punishment of such by God (n. 249). 
 
 (ii.) The worshipper of himself and of nature confirms him- 
 self against the Divine providence when he sees 
 the impious exalted to honors and to high offices 
 in church and state, -also abounding in wealth 
 and living in luxury and magnificence, -while he 
 sees the worshippers of God despised and poor (n. 
 250). 
 
 (iii.) The -worshipper of himself and of nature confirms 
 himself against Divine providence when he re- 
 flects that wars are permitted, and the consequent 
 slaughter of so many men, and the plundering of 
 their wealth (n. 251). 
 
 (iv.) The worshipper of himself and of nature confirms 
 himself against Divine providence when he refiefts 
 according to his perception that victories are on 
 the side of prudence, and sometimes not on the 
 side of justice ; and that it makes no difference 
 whether the commander is an upright man or 
 not (n. 252). 
 
 Third, Things relating to the religious conditions of various 
 peoples (see n. 238). 
 
 (i.) The merely natural man confirms himself against the 
 Divine providence when he considers the religious 
 condition of various peoples that there are some 
 who are totally ignorant of God, and some who 
 worship the sun and moon, and some who worship 
 idols and graven images (n. 254). 
 
 (ii.) The merely natural man confirms himself against the 
 Divine providence when he sees the Mohammedan 
 religion accepted by so many empires and king- 
 doms (n. 255).
 
 CONTENTS. XVH 
 
 (iii.) The merely natural man confirms himself against the 
 Divine providence when he sees that the Christian 
 religion is accepted only in the smaller division 
 of the habitable globe called Europe, and is there 
 divided (n. 256). 
 
 (iv.) The merely natural man confirms himself against the 
 Divine providence by the fact that in many of the 
 kingdoms where the Christian, religion is accepted 
 there are some who claim for themselves Divine 
 power, and wish to be worshipped as gods, and 
 invoke the dead (n. 257). 
 
 (v.) The merely natural man confirms himself against 
 the Divine providence by the facl that among 
 those who profess the Christian religion there are 
 some who place salvation in certain phrases which 
 they must think and talk about, making no ac-. 
 count of the good works they must do (n. 258). 
 
 (vi.) The merely natural man confirms himself against 
 the Divine providence by the facl that there 
 have been and still are so many heresies in the 
 Christian world, such as Quakerism, Moravian- 
 ism, Anabaptism, and others (n. 259). 
 
 (vii.) The merely natural man confirms himself against the 
 Divine providence by the facl that Judaism 
 still continues (n. 260). 
 
 Fourth, Things relating to Christian dodlrine (see n. 239). 
 
 (i.) A doubt may arise in opposition to the Divine pro- 
 vidence from the facl that the whole Christian 
 world worships one God under three persons, 
 which is to worship three Gods, not knowing 
 hitherto that God is one in person and essence, in 
 whom is a trinity, and that the Lord is that God 
 (n. 262). 
 
 (ii.) A doubt may arise in opposition to Divine providence 
 from the facl that hitherto men have not known 
 that there is a spiritual sense in all the particu- 
 
 lars of the Word, and that its holiness is there- 
 
 from (n. 264). 
 
 1. The spiritual sense of the Word has not been 
 revealed before, because if it had been the 
 church would have profaned it, and thereby 
 have profaned the essential holiness of the 
 
 Word (n. 26^[2]). 
 
 2. The genuine truths in which the spiritual 
 sense of the Word resides were not revealed
 
 XVIII THE <DIVINE VROWDENCE 
 
 by the Lord until the last judgment had been 
 accomplished, and the new church that is 
 meant by ' ' the Holy Jerusalem ' ' was about 
 to be established by the Lord (n. 2641:4]). 
 
 (iii.) A doubt may arise in opposition to Divine provid- 
 ence from the fact that hitherto men have not 
 known that to shun evils as sins is the Christian 
 religion itself (n. 265). 
 
 (iv.) A doubt may arise in opposition to Divine provid- 
 ence from the fact that it has not hitherto been 
 known that man lives as a man after death ; also 
 that this has not been disclosed before (n. 274). 
 
 XIV. EVILS ARE PERMITTED FOR THE SAKE OF THE END, 
 WHICH IS SALVATION (n. 275-284). 
 
 (i.) Every man is in evil, and mttst be led away front 
 
 evil in order to be reformed (n. 2770). 
 (ii.) Evils cannot be removed unless they appear (n. 278^). 
 
 1. Of those who confess themselves guilty of all 
 sins, and do not search out any sin in them- 
 selves (n. 278^1]). 
 
 2. Of those who neglect the search from reli- 
 gious reasons (n. 278^2] ). 
 
 3. Of those who for worldly reasons think no- 
 thing about sins and are therefore ignorant 
 of them (n. 268^3]). 
 
 4. Of those that favor sins, and in consequence 
 are ignorant of them (n. 278//[4]). 
 
 5. To all such sins are not apparent, and there- 
 fore cannot be removed (n. 278^5]). 
 
 6. The reason hitherto hidden why evils cannot 
 be remoaed unless they are sought out, dis- 
 covered, acknowledged, confessed, and re- 
 sisted (n. 278^6]). 
 
 (iii.) So far as evils are removed they are remitted (n. 
 279)- 
 
 1. // is an error of the age to believe that evils 
 have been separated, and even cast out, when 
 they have been remitted (n. 27Q[2]). 
 
 2. It is an error of the age to believe that the 
 state of man s life can be changed instantly, 
 and thus from being evil man can become 
 good, and in consequence can be led otit of 
 hell, and transferred straight^oay into heaven,
 
 CONTENTS XIX 
 
 and this bv fhe Lord's mercy apart from 
 means i'n. 279(^4] ). 
 
 3. Those who so believe know nothing whatever 
 aboiitwhat evil is or what good is (n. 279^] ). 
 
 4. Those who believe in instant salvation and 
 mercy apart from means do not know that 
 affections, which belong to the will, are no- 
 thing but changes of the state of the purely 
 organic substances of the mind ; and that 
 thoughts, which belong to the understanding, 
 are nothing but changes and variations in the 
 
 form of the substances ; and that memory is 
 the state of these changes and variations that 
 remains permanent (n. 279[6]). 
 
 (iv.) Thus the permission of evil is for the sake of the end, 
 that there may be salvation (n. 281). 
 
 XV. THE DIVINE PROVIDENCE is EQUALLY WITH THE EVIL 
 
 AND WITH THE GOOD (n. 285-307). 
 
 (i.) The Divine providence, not only with the good but 
 with the evil as well, is universal in every least 
 particular ; and yet it it not in their evils (n. 
 287). 
 
 1 . They could not then be blamed for doing evil 
 (n. 2940]). 
 
 2. This makes evil to seem to be from the Lord 
 (n. 2 94 [ 5 ]). 
 
 3. They do not comprehend how the Lord alone 
 can cause all to think so diversely (n. 294[6]). 
 
 (ii.) The evil are continually leading themselves into evils, 
 but the Lord is continually leading them away 
 from evils (n. 295). 
 
 1. In every evil there are things innumerable 
 (n. 2o6[i]). 
 
 2. An evil man from himself continually leads 
 himself more deeply into his evils (n. 296^] ). 
 
 3. The Divine providence with the evil is a con- 
 tinual permission of evil, to the end that there 
 may be a continual withdrawal from it (n. 
 2 9 6[ 7 ]). 
 
 4. The withdrawal from evil is effefled by the 
 Lord in a thousand ways, and even in most 
 secret ways (n. 296[io] .
 
 XX THE TliyiNE TROYIDENCE 
 
 (iii.) The evil cannot be wholly led by the Lord away 
 from evil and into good so long as they believe 
 their own intelligence to be everything and the 
 Divine providence nothing (n. 297). 
 
 1. One ' s own intelligence, wken the will is in 
 evil, sees nothing but falsity, and has no 
 desire or ability to see anything else (n. 298[i]). 
 
 2. If one' s own intelligence then sees truth it 
 either turns itself away or it falsifies the 
 truth ^n. 298[ 3 ]). 
 
 3. The Divine providence continually causes 
 man to see truth, and also gives an affeclion 
 
 for perceiving it and receiving it (n. 298^] ). 
 
 4. By this means man is withdrawn from evil, 
 not by himself but by the Lord (n. 2g8[5]). 
 
 (iv.) The Lord governs hell by opposites ; and He governs 
 in hell the evil who are in the world in respecl 
 to their interiors, but not in respeft to their ex- 
 teriors (n. 299). 
 
 1. That the Lord governs hell by means of oppos- 
 ites (n. 307[i]). 
 
 2. The evil who are in the world the Lord 
 governs in hell (n. soyfajl 
 
 3. The Lord in this way governs the evil in the 
 world in respect to their interiors, but other- 
 wise in respecl to their exteriors (n. 3oy[3]). 
 
 XVI. THE DIVINE PROVIDENCE APPROPRIATES NEITHER EVIL 
 
 NOR GOOD TO ANY ONE; BUT MAN'S OWN PRUDENCE 
 APPROPRIATES BOTH ^n. 308-321). 
 
 (i.) What one's own prudence is, and what prudence not 
 
 one's own is (n. 310). 
 
 (ii.) Man from his own prudence persuades himself and 
 corroborates in himself that all good and truth are 
 from himself and in himself ; likewise all evil and 
 falsity (n. 312). 
 
 (iii.) Every thing that a man has adopted by persuasion 
 and confirmation remains in him as his own (n. 
 317). 
 
 1. There is nothing that cannot be confirmed, 
 and falsity is confirmed more readily than the 
 truth (n. 3i8[2] . 
 
 2. When falsity has been confirmed the truth is
 
 CONTENTS XXI 
 
 not seen, but from confirmed truth falsity is 
 seen (n. 3i8[s]). 
 
 3. An ability to confirm -whatever one pleases is 
 not intelligence, but only ingenuity, which may 
 exist even in the worst of men (n. 3i8[8]). 
 
 4. There is confirmation that is intellectual and 
 not at the same time voluntary ; but all vol- 
 untary confirmation is also intellectual (n. 
 3i8[ 9 ]). 
 
 5. The confirmation of evil that is both voluntary 
 and intellectual causes man to believe that his 
 own prudence is everything and the Divine' 
 providence nothing ; but this is not true of in- 
 tellectual confirmation alone (n. 3i8[io]). 
 
 6. Every thing confirmed by both the will and 
 the understanding remains to eternity, but 
 not what has been confirmed by the under- 
 standing only (n. 3i8[n]). 
 
 (iv.) If man believed, as is the truth, that all good and 
 truth are from the Lord and all evil and fals- 
 ity from hell, he would not appropriate good to 
 himself and make it meritorious, nor appropriate 
 evil to himself and make himself guilty of it (n. 
 320). 
 
 1. To one who confirms in himself the appear- 
 ance that wisdom and prudence ai~e from 
 man and are in man as his, it must needs 
 seem that otherwise he would not be a man, 
 but a beast or a statue ; and yet the contrary 
 is the tmith (n. 32i[i]). 
 
 2. To believe and think, as is the truth, that every 
 good and truth is from the Lord and every 
 evil and falsity from hell appears like an im- 
 possibility ; and yet it is the truly human 
 principle, and therefore the angelic (n. 32i[4]). 
 
 3. To believe and think thus is impossible to those 
 who do not acknowledge the Divinity of the 
 Lord and who do not acknowledge that evils 
 are sins ; but it is possible to those who do 
 acknowledge these two things (n. 32i[6]). 
 
 4. Those that are in these two acknowledgments, 
 so far as they shun and turn ,away from 
 evils as sins, need only to refiect upon the 
 evils within them, and to cast them away to 
 the hell from whence they are (n. 321(7]). 
 
 5. Thus the Divine providence does not appro-
 
 XXII THE 'DIVINE TROWDENCE 
 
 priate evil to any one nor good to any one, 
 but his own prudence appropriates both (n. 
 32i[8]). 
 
 XVII. EVERY MAN MAY BE REFORMED, AND THERE is NO 
 
 SUCH THING AS PREDESTINATION (n. 322-330). 
 
 (i.) The end of creation is a heaven from the human race 
 (n. 323)- 
 
 1. Every man was created to live forever (n. 
 324[i])- 
 
 2. Every man was created to live to eternity in 
 a state of blessedness (n. 324[6]). 
 
 3. Thus every man was created to come into 
 heaven (n. 324(7]). 
 
 4. The Divine love must needs "will this, and the 
 Divine wisdom must needs provide for it (n. 
 
 (ii.) Therefore it is of the Divine providence that every 
 man can be saved, and that those are saved who 
 acknou ledge God and live well (n. 325). 
 
 1. The acknowledgment of God causes a conjunc- 
 tion of God with man and of man with God / 
 and the denial of God causes severance (n. 
 326[i]). 
 
 2. Every one acknowledges God and is con- 
 joined with Him so far as his life is good 
 
 (n. 3a6[6]). 
 
 3. Good of life, or living rightly, is shunning 
 evils because they are against religion, thus 
 against God (n. 326[8]). 
 
 4. These are the general principles of all reli- 
 gions, whereby every one can be saved (n. 
 
 (iii.) Man himself is to blame if he is not saved (n, 327). 
 
 1. In process of time every religion declines and 
 is consummated (n. 328[i]). 
 
 2. Every religion declines and is consummated 
 by the inversion of God's image in man (n. 
 328[ 5 ]). 
 
 3. This comes from the continual increase of he- 
 reditary evil from generation to generation 
 (n. 3 28[ 7 ]).
 
 CONTENTS XXIII 
 
 4. Nevertheless the Lord provides that every 
 one may be saved (n. 3a8[8]). 
 
 5. // is provided also that a new church should 
 take the place of a former devastated church 
 (n. 328[io]). 
 
 (iv.) Thus all men were predestined to heaven, and no one 
 to hell (n. 329). 
 
 I. Any predestination except to heaven is con- 
 trary to the Divine love, which is infinite (n. 
 
 2. Any predestination except to heaven is con- 
 trary to the Divine wisdom, which is infinite 
 (n. 33[3])- 
 
 3. That only those born within the church are 
 saved is an insane heresy (n. 33o[s]). 
 
 4. That any of the human race are damned by 
 predestination is a cruel heresy (n. 33o[8]). 
 
 XVIII. THE LORD CANNOT ACT CONTRARY TO THE LAWS OF 
 
 THE DIVINE PROVIDENCE, BECAUSE ACTING CON- 
 TRARY TO THEM WOULD BE ACTING CONTRARY 
 
 TO His DIVINE LOVE AND CONTRARY TO His DI- 
 VINE WISDOM, THUS CONTRARY TO HIMSELF (n. 
 331-340). 
 
 (i.) The operation of the Divine providence for the salva- 
 tion of man begins at his birth and continues until 
 the end of his life and afterwards to eternily (n. 
 332).. 
 
 (ii.) The operation of the Divine providence goes on un- 
 ceasingly, through means, out of pure mercy (n. 
 
 335)- 
 
 (iii.) Instantaneous salvation from mercy apart from 
 means is impossible (n. 338). 
 
 1. The belief in instantaneous salvation out of 
 mercy apart from means has been adopted 
 
 from the natural state of man (n. 338[2]). 
 
 2. This belief comes from an ignorance of the 
 spiritual state, which is wholly different 
 from the natural state (n. 338[4]). 
 
 3. The doctrines of the churches in the Christ- 
 ian world, viewed interiorly, are opposed to 
 instantaneous salvation ortt of mercy apart
 
 THE 'DIVINE PROVIDENCE 
 
 from means ; but it is upheld, nevertheless, 
 by the external men of the church (n. 3s8[8]). 
 
 (iv.) Instantaneous salvation out of mercy apart from 
 means is the " fiery flying serpent" in the church 
 (n. 340). 
 
 1. Religion is abolished thereby (n. 34o[a]). 
 
 2. A belief in instantaneous salvation out of 
 pure mercy alone induces a security of life (n. 
 
 340W). 
 
 3. By that belief damnation is attributed to the 
 Lord (n. 34c[s]).
 
 THE DIVINE PROVIDENCE 
 
 THE DIVINE PROVIDENCE IS THE GOVERNMENT OF THE 
 LORD'S DIVINE LOVE AND DIVINE WISDOM. 
 
 I. 
 
 TO understand what the Divine providence is, 
 and that it is the government of the Lord's 
 Divine love and Divine wisdom, it is im- 
 portant to know what has already been said and 
 shown respecting the Divine love and the Divine 
 wisdom in the work on that subject, which is as fol- 
 lows : In the Lord Divine love is of Divine wisdom, 
 and Divine wisdom is of Divine love (n. 34-39). 
 Divine love and Divine wisdom must necessarily 
 have being and existence in other things created 
 by them (n. 47-51). All things of the universe are 
 creations from Divine love and Divine wisdom (n. 
 5 2 > 53> I 5 I ~ I 5 6 )- All things of the universe are 
 recipients of Divine love and Divine wisdom (n. 
 55-60). Before the angels the Lord appears as a 
 sun ; and the heat that goes forth therefrom is love r 
 and the light that goes forth therefrom is wisdom 
 (n. 83-88, 89-92, 93-98, 296-301). The Divine love 
 and the Divine wisdom that go forth from the Lord
 
 2 THb THWNE 
 
 make one (n. 99-102). The Lord from eternity, 
 who is Jehovah, created the universe and all things 
 thereof from Himself, and not from nothing (n. 
 282-284, 290-295). These things are treated of in 
 the work entitled Angelic Wisdom concerning the 
 Divine Love and the Divine Wisdom. 
 
 2. From these things, in connection with what 
 is set forth in the same work respecting creation, it 
 can be clearly seen that what is called Divine pro- 
 vidence is the government of the Lord's Divine love 
 and Divine wisdom. But as creation was the subject 
 there treated of, and not the conservation of the state 
 of things after creation, which is the Lord's govern- 
 ment, the latter shall now be considered. The sub- 
 ject of this chapter will be the conservation of the 
 union of Divine love and Divine wisdom or of Di- 
 vine good and Divine truth in things created ; and 
 this shall be set forth in the following order : 
 
 (i.) The universe, with each thing and all things 
 therein, was created from Divine love 
 by means of Divine wisdom. 
 
 (ii.) Divine love and Divine wisdom go forth 
 from the Lord as a one. 
 
 (iii.) In a certain semblance this one is in every 
 created thing. 
 
 (iv.) The end of the Divine providence is that 
 every created thing, in general and in 
 particular, shall be such a one ; and if 
 it is not that it shall become such. 
 (v.) Good of love is good only so far as it has 
 become one with truth of wisdom ; and 
 truth of wisdom is truth only so far as 
 it has become one with good of love. 
 
 (vi.) Good of love that has not become one with
 
 CHAPTER I.. N. 3 3 
 
 truth of wisdom is not good in itself, but 
 is apparent good; and truth of wisdom 
 that has not become one with good of love 
 is not truth in itself, but is apparent 
 truth. 
 
 (vii. ) The Lord does not suffer any thing to be 
 divided ; consequently it must be both in 
 good and in truth, or it must be both in 
 evil and in falsity. 
 
 (viii. ) That which is both* in good and in truth 
 is something ; but that which is both in 
 evil and in falsity is not any thing. 
 (ix. ) The Lord's Divine providence causes the 
 evil and falsity that are together to be 
 serviceable in the way of equilibrium, of 
 relation, and of purification, and thus 
 in the conjunction of good and truth in 
 others. 
 
 3. (i. ) The universe, with each thing and all 
 things therein, was created from Divine love fry means 
 of Divine wisdom. In the work on The Divine 
 Love and the Divine Wisdom it has been shown 
 that the Lord from eternity, who is Jehovah, is, in 
 His essence, Divine love and Divine wisdom, and 
 that He has created the universe and all things of 
 it from Himself ; and from this it follows that the 
 universe, with each thing and all things of it, was 
 created from the Divine love by means of the Di- 
 vine wisdom. In the same work it has also been 
 shown that love can do nothing apart from wisdom, 
 and that wisdom can do nothing apart from love. 
 For love apart from wisdom, or will apart from un- 
 derstanding, cannot think anything, or see or feel 
 anything, or even say anything ; so neither can love
 
 4 THE DIVINE TROVIDENCE 
 
 apart from wisdom, or will apart from understand- 
 ing, do anything. In like manner wisdom apart 
 from love, or understanding apart from will, cannot 
 think anything, or see or feel anything, or even say 
 anything ; so neither can wisdom apart from love, 
 or understanding apart from will, do anything. 
 For when, in such instances, love is taken away, 
 there is no longer any willing and thus no doing. 
 As this is true of man's doing anything, much more 
 was it true of God, when He who is love itself and 
 wisdom itself created and made the universe and 
 all things thereof. 
 
 That the universe, with each thing and all things 
 of it, was created from the Divine love by means of 
 the Divine wisdom can be proved by all things sub- 
 mitted to sight in the world. SelecT: any particular 
 objecl: and examine it with some wisdom, and you 
 will be convinced. Take a tree, or its seed, its fruit, 
 its flower, or its leaf, gather up the wisdom that is 
 in you, examine the objecl; with a good microscope, 
 and you will see wonderful things ; while the inte- 
 riors that you do not see are still more wonderful. 
 Observe the order in its development, how the tree 
 grows from seed even to new seed, and consider 
 whether there is not at every successive step a con- 
 tinual endeavor to propagate itself further ; for the 
 final thing to which it aims is seed, in which its re- 
 productive power exists anew. And if you are will- 
 ing to think spiritually, which you can do if you 
 wish, will you not now see wisdom here ? And if 
 you are willing to go far enough in spiritual thought,
 
 CHAPTER I., N. j 5 
 
 will you not see also that this power is not from 
 the seed, nor from the sun of the world, which is 
 pure fire, but is in the seed from God the Creator, 
 whose wisdom is infinite ; and in it not only at the 
 moment it was created, but continually afterwards? 
 For maintenance involves perpetual creation, as 
 permanence involves a perpetual springing forth. 
 It is the same as if you should withdraw willing 
 from doing, for then work would stop ; or as if you 
 should withdraw thought from speech, for then 
 speech would stop, or as if you should withdraw 
 effort from movement, for then movement would 
 stop ; in a word, if you should withdraw the cause 
 from the effect the effect would perish ; and so on. 
 
 Every such created thing is endowed with pow- 
 er ; but power acts not from itself, but from Him 
 who bestowed the power. Examine any other object 
 on the earth, as a silkworm, a bee, or any other lit- 
 tle creature ; look at it first naturally, afterwards 
 rationally, and at length spiritually, and if you are 
 able to think deeply, you will be astonished at it 
 all ; and if you will let wisdom speak within you, 
 you will say in amazement, "Who can fail to see 
 the Divine in these things? All things are of the 
 Divine wisdom." Still more will you wonder if you 
 examine into the uses of all created things, how in 
 their order they follow on even to man, and from 
 man to the Creator from whom they are ; and how 
 upon the conjunction of the Creator with man both 
 the connection of all things, and if you are willing 
 to acknowledge it, the conservation of all things,
 
 6 THE 'DIVINE TROWDENCE 
 
 depend. In what follows it will be seen that Divine 
 love created all things, but nothing apart from Di- 
 vine wisdom. 
 
 4. (ii.) Divine love and Divine wisdom go 
 forth from the Lord as a one. This, too, is clear 
 from what has been shown in the work on The Di- 
 vine Love and the Divine Wisdom, especially from 
 the following : In the Lord being (esse) and going 
 forth (existere] are one distinctly (n. 14-16). In the 
 Lord infinite things are one distinctly (n. 17-22). 
 Divine love is of Divine wisdom, and Divine wis- 
 dom is of Divine love (n. 34-39). Without a mar- 
 riage with wisdom love is unable to effect any thing 
 n. 401-403). Love does nothing except in conjunc- 
 tion with wisdom (n. 409, 410). Spiritual heat and 
 spiritual light in their going forth from the Lord 
 as a sun make one, just as Divine love and Divine 
 wisdom in the Lord are one (n. 99-102). From 
 what has been shown in these places, the truth of 
 this proposition is evident. But as it is not known 
 how two things distinct from each other can act as a 
 one, I wish to show here that a one is impossible 
 apart from a form, the form itself making the one ; 
 and next, that the form makes a one the more per- 
 fectly as the things entering into the form are dis- 
 tinctly different and yet united. 
 
 A one is impossible apart from a form, the form 
 itself making the one : Any one who thinks intently 
 can see clearly that a one is impossible apart from 
 a form, and if it exists it is a form ; for whatever
 
 CHAPTER I., N. 4 1 
 
 has existence derives from form that which is called 
 quality, and that which is called predicate, also that 
 which is called change of state, also that which is 
 called relativity, and the like; consequently that 
 which is not in a form has no power to effect ; and 
 what has no power to effect has no reality. It is 
 the form that gives all these things ; and as all the 
 things that are in a form, when the form is perfect, 
 have a mutual regard for each other, as link has to 
 link in a chain, therefore it follows that it is the form 
 that makes the one, and thus the subject, of which 
 quality, state, power to affect, and anything that ac- 
 cords with the perfection of the form, can be predi- 
 cated. 
 
 Every object seen by the eyes in the world is 
 such a one ; also every object not seen by the eyes, 
 whether in interior nature or in the spiritual world. 
 Man is such a one, human society is such a one, the 
 church is such a one, also the whole angelic heaven 
 before the Lord ; in a word, the created universe, 
 not only in general but also in every particular, is 
 such a one. But in order that each thing and all 
 things may be forms it is necessary that He who 
 created all things should be Form itself, and that 
 all things that are created in forms should be from 
 Form itself. This, therefore, is what has been shown 
 in the work on The Divine Love and the Divine 
 Wisdom, as follows : Divine love and Divine wis- 
 dom are substance and are form (n. 40-^-43). Di- 
 vine love and Divine wisdom are form in itself, thus 
 the Very and the Only (n. 44-46). In the Lord
 
 8 THE THYINE ^PROVIDENCE 
 
 Divine love and Divine wisdom are one (n. 14-22). 
 They go forth from the Lord as a one (n. 99-102, 
 and elsewhere). 
 
 The form makes a one the more perfetlly as the 
 things entering into the form are distinctly different 
 and yet united. Unless the understanding is raised 
 up it can scarcely comprehend this, since the ap- 
 pearance is that a form can make a one only through 
 likenesses of uniformity in the things that make up 
 the form. On this subject I have often talked with 
 angels, who said that this is an arcanum their wiser 
 ones perceive clearly, and the less wise obscurely ; 
 yet it is a truth that a form is the more perfect as the 
 things that constitute it are distinctly different, and 
 yet have become one each in its own way. This 
 they showed by the societies in the heavens, which 
 taken together constitute the form of heaven ; also 
 by the angels of each society, in that the form of 
 the society is more perfecl in proportion as each an- 
 gel is more distinctly his own, and therefore free, 
 and thus loves his companions as if from himself 
 and from his own affection. They illustrated it also 
 by the marriage of good and truth, in that the more 
 distinctly these are two the more perfectly they can 
 make a one ; and the same is true of love and wis- 
 dom ; while what is not distinct is mixed up, giving 
 rise to every imperfection of form. 
 
 Furthermore, how perfectly distinct things are 
 united and thus make a one, they showed by many 
 things, especially by the things that are in the hu- 
 man body, where innumerable parts are thus distinct
 
 CHAPTER I., N. 5 
 
 and yet united, distinct by their coverings and united 
 by their ligaments, showing that it is the same with 
 love and all things of it, and with wisdom and all 
 things of it, which are perceived only as a one. 
 More respecting this can be seen in the work on 
 The Divine Love and the Divine Wisdom (n. 14-22), 
 and in the work on Heaven and Hell (n. 56, 489). 
 This has been adduced because it is of angelic wis- 
 dom. 
 
 5. (iii.) In a certain semblance this one is in 
 every created thing. That the Divine love and the 
 Divine wisdom, which are a one in the Lord and go 
 forth from Him as a one, are in every created thing 
 in a certain semblance can be seen from what is 
 shown throughout the work on The Divine Love 
 and the Divine Wisdom, and especially from what is 
 said in n. 47-51, 55-60, 282-284, 290-295, 313-318, 
 319-326, 349-357, where it is shown that the Divine 
 is in every created thing, because God the Creator, 
 who is the Lord from eternity, produced from Him- 
 self the sun of the spiritual world, and through that 
 sun all things of the universe, consequently that that 
 sun, which is from the Lord, and in which the Lord 
 is, is not only the first substance but is also the only 
 substance from which all things are ; and since this 
 is the only substance, it follows that it is in every 
 created thing, but with infinite variety according to 
 uses. 
 
 Now since Divine love and Divine wisdom are 
 in the Lord, and since Divine fire and brightness
 
 10 THE DIVINE TROW DEUCE 
 
 are in that sun from Him, and spiritual heat and 
 spiritual light are from that sun, and these two 
 make a one, it follows that in a certain semblance 
 this one is in every created thing. Because of this 
 all things in the universe have relation to good and 
 truth, and, in fact, to their conjunction, or what is 
 the same, all things in the universe have relation 
 to love and wisdom and to their conjunction, since 
 good belongs to love and truth to wisdom ; for love 
 calls all that pertains to it good, and wisdom calls all 
 that pertains to it truth. That there is a conjunction 
 of these in every created thing will be seen in what 
 follows. 
 
 6u Many admit that there is an only substance 
 which is the first substance and the source of all 
 things, but what kind of a substance it is they do 
 not know. They believe it to be so simple that 
 nothing is simpler ; that it may be compared to a 
 point with no dimension ; and that from an infinite 
 number of such the forms of dimension came into 
 existence. This, however, is a fallacy originating in 
 the idea of space ; for the idea of space seems to 
 make such at least necessary. But the truth is that 
 the simpler and purer any thing is, the more and 
 the fuller it is. It is for this reason that the more 
 deeply any object is examined, the more wonderful, 
 perfect, and beautiful are the things seen in it ; and 
 thus that the most wonderful, perfect, and beautiful ( 
 of all are in the first substance. This is true be- 
 cause the first substance is from the spiritual sun, 
 which, as has been said, is from the Lord, and in
 
 CHAPTER /., N. 7 11 
 
 which the Lord is, therefore that sun is itself the 
 only substance ; and as this substance is not in space 
 it is the all in all, and is in the greatest and the least 
 things of the created universe. 
 
 Since that sun is the first and only substance, 
 from which all things are, it follows that infinitely 
 more things are in that substance than can appear 
 in the substances that spring from it, whfch are 
 called substantiate [or composite], and at length 
 material. These things cannot appear in those sub- 
 stances, because they descend from that sun by de- 
 grees of a twofold kind, in accordance with which all 
 perfections decrease. For this reason, as said above, 
 the more deeply any thing is examined, the more 
 wonderful, perfect, and beautiful are the things that 
 are seen. This has been said to show that in a cer- 
 tain semblance the Divine is in every created thing, 
 but becomes less and less apparent in its descent 
 through the degrees, and still less apparent when a 
 lower degree has become separated from a, higher 
 by the closing up of the higher, and by becoming 
 itself choked up with earthy matters. This, how- 
 ever, must needs seem obscure, unless one has read 
 and understood what has been presented in the 
 work on The Divine Love and the Divine Wisdom 
 respecting the spiritual sun (n. 83-172), respecting 
 degrees ( n. 173-281), and respecting the creation of 
 the universe (n. 282-357). 
 
 7, (iv. ) The end of the Divine providence is 
 that every created thing, in general and in par-
 
 12 THE ^DIVINE 'PROVIDENCE 
 
 ticular, shall be such a one ; and if it is not, that 
 it shall become such ; that is, that in every created 
 thing there shall be something both from the Di- 
 vine love and from the Divine wisdom ; or, what is 
 the same, that in every created thing there shall be 
 good arid truth, that is, a conjunction of good and 
 truth. Since good is of love and truth is of wisdom, 
 (as has been said above, n. 5, ) in the following pages 
 the terms good and truth will be used throughout 
 instead of love and wisdom, and the marriage of 
 good and truth instead of the union of love and 
 wisdom. 
 
 8. From a preceding article it is evident that 
 the Divine love and the Divine wisdom, which in the 
 Lord are one, and which go forth as one from the 
 Lord, in a certain semblance are in every thing 
 created by Him. And now something shall be said 
 specifically about that oneness or union that is 
 called the marriage of good and truth. That mar- 
 riage is (i.) In the Lord Himself ; for Divine love 
 and Divine wisdom, as has been said, are a one in 
 Him. (2.) It is from the Lord ; for in everything 
 that goes forth from Him love and wisdom are fully 
 united, these two going forth from the Lord as a 
 sun, the Divine love as the heat, and the Divine wis- 
 dom as the light. (3.) These are, indeed, received 
 by the angels as two, but are made one in them by 
 the Lord ; and the same is true of men of the church. 
 (4. ) Because of this influx of love and wisdom from 
 the Lord as a one into angels of heaven and men 
 of the church, and because of the reception of these
 
 CHAPTER /., N. 9 13 
 
 by angels and men, the Lord is called in the Word 
 the ' ' Bridegroom' ' and the ' ' Husband, ' ' and heaven 
 and the church are called the "bride" and the 
 "wife." (5.) Therefore, so far as heaven and the 
 church in general or an angel of heaven and a man 
 of the church individually are in that union, that is, 
 in the marriage of good and truth, they are an 
 image and likeness of the Lord, because good and 
 truth are a one in the Lord, and even are the Lord. 
 (6. ) In heaven and in the church in general, or in 
 an angel of heaven or a man of the church, love and 
 wisdom are a one when the will and the understand- 
 ing, and thus good and truth, make a one, or what 
 is the same, when charity and faith make a one, or 
 what is still the same, when doctrine from the Word 
 and a life according to it make a one. (7.) How 
 these two make a one in man and in all things be- 
 longing to him has been shown in the work on The 
 Divine Love and the Divine Wisdom, in Part Five, 
 where the creation of man, and especially the corre- 
 spondence of the will and understanding with the 
 heart and lungs, are treated of (n. 358-432). 
 
 9. How these make a one in things below man 
 or outside of him, both those in the animal kingdom 
 and those in the vegetable kingdom, will be told 
 further on. Here three things -must be premised : 
 First, In the universe and in each thing and all 
 things of it which the Lord created there was a 
 marriage of good and truth. Second, After creation 
 this marriage was severed in man. Third, It is the 
 end of Divine providence that what is severed shall
 
 14 THE WINE 'PROVIDENCE 
 
 become one, and thus the marriage of good and 
 truth be restored. As these three things are fully 
 shown in the work on The Divine Love and the Di- 
 vine Wisdom, further proof is unnecessary. More- 
 over, any one can see from reason that as there was 
 by creation a marriage of good and truth in every 
 created thing, and as this marriage was afterwards 
 severed, the Lord must be continually working to 
 restore it, and therefore its restoration, and the con- 
 sequent conjunction of the created universe with the 
 Lord through man, must be the end of Divine 
 providence. 
 
 10. (v. ) Good of love is good only so far as it 
 has become one with truth of wisdom ; and truth of 
 wisdom is truth only so far as it has become one 
 with good of love. Good and truth derive this from 
 their origin. Good has its origin in the Lord, and 
 likewise truth, for the Lord is good itself and truth 
 itself ; and in Him the two are one. For this reason 
 in angels of heaven and in men on earth good is 
 good in itself only so far as it has become one with 
 truth ; and truth is truth in itself only so far as it has 
 become one with good. It is acknowledged that 
 every good and every truth is from the Lord ; since, 
 therefore, good makes one with truth, and truth 
 with good, it follows that for good to be good in 
 itself, and for truth to be truth in itself, they must 
 make one in the recipient, that is, in an angel of 
 heaven or a man on the earth. 
 
 11. It is acknowledged that all things in the
 
 CHAPTER I., N. II 15 
 
 universe have relation to good and truth, for by 
 good is meant that which universally embraces and 
 involves all things of love, and by truth that which 
 universally embraces and involves all things of wis- 
 dom. But it is not yet acknowledged that good is 
 not any thing until it has become one with truth, and 
 that truth is not any thing until it has become one 
 with good. There is an appearance that good is 
 something apart from truth, and that truth is some- 
 thing apart from good, and yet they are not ; since 
 love (all things of which are called goods) is the be- 
 ing (esse) of a thing, and wisdom (all things of which 
 are called truths) is the coming forth (existere) of a 
 thing from that esse, as has been shown in the work 
 on The Divine Love and the Divine Wisdom (n. 
 14-16); and since esse is nothing apart from exist- 
 ere, and existere is nothing apart from esse, so good 
 is nothing apart from truth, and truth is nothing 
 apart from good. So again, what is good apart 
 from any thing ? Can it be called good, since no 
 affection or perception can be predicated of it ? 
 
 The thing in connection with good that affects 
 and causes itself to be perceived and felt .has rela- 
 tion to truth, since it has relation to what is in the 
 understanding. Say to any one, not that this or 
 that is good, but simply ' ' the good, " is " the good ' ' 
 anything? Good is something because of this or 
 that which is perceived as one with good. This is 
 united with good nowhere but in the understand- 
 ing ; and every thing of the understanding has rela- 
 tion to truth. It is the same with willing. To will,
 
 16 THE WINE 'PROVIDENCE 
 
 apart from knowing, perceiving, and thinking what 
 one wills, is not anything ; but together with these 
 it becomes something. All willing is of love, and 
 has relation to good ; and all knowing, perceiving, 
 or thinking is of the understanding, and has relation 
 to truth. From this it is clear that to will is nothing, 
 but to will this or that is something. 
 
 It is the same with every use, because a use is a 
 good. Unless a use is determined to something with 
 which it may be a one it is not a use, and thus it is 
 not any thing. It is from the understanding that 
 use derives its something to which it may be de- 
 termined ; and that from the understanding which 
 is conjoined or adjoined to the use has relation to 
 truth ; and it is from that that the use derives its 
 quality. 
 
 From these few things it is clear that good apart 
 from truth is not any thing ; and that truth apart 
 from good is not any thing. When it is said that 
 good with truth and truth with good are something, 
 it follows from this that evil with falsity and falsity 
 with evil are not any thing ; for the latter are op- 
 posite to the former, and opposition destroys, and 
 in this case destroys that something. But more 
 about this in what follows. 
 
 12* There may be a marriage, however, of good 
 and truth in the cause, and there may be a mar- 
 riage of good and truth from the cause in the effecl. 
 A marriage of good and truth in the cause is a 
 marriage of will and understanding, that is, of love 
 and wisdom. There is such a marriage in every
 
 CHAPTER /., N. 13 17 
 
 thing that a man wills and thinks, and in all his con- 
 clusions and intentions therefrom. This marriage 
 enters into and produces the effect. But in pro- 
 ducing the effecl: the good and the truth appear 
 distinct, because the simultaneous then produces 
 what is successive. 
 
 For instance, when a man is willing and think- 
 ing about his food and clothing and dwelling place, 
 about his business or employment, or his relations 
 with others, at first he wills and thinks, or forms his 
 conclusions and purposes, about these at the same 
 time ; but when these have been determined into 
 effects, one follows the other ; nevertheless, in will 
 and thought they continue to make one. In these 
 effects uses pertain to love or to good, while means 
 to the uses pertain to the understanding or to truth. 
 Any one can confirm these general truths by par- 
 ticulars, provided he clearly perceives what has re- 
 lation to good of love and what has relation to truth 
 of wisdom, and also how these are related in the 
 cause and how in the effecl:. 
 
 13. It has often been said that love makes the 
 life of man ; but this does not mean love separate 
 from wisdom or good separate from truth in the 
 cause, since love separate, or good separate, is not 
 anything ; therefore the love that makes man's in- 
 most life, the life that is from the Lord, is love and 
 wisdom together ; and the love that makes the life 
 of man as being a recipient is also love, not sep- 
 arate in the cause, but only in the effecl. For love 
 can be understood only from its quality, and its
 
 18 THE ViriNE 'PROVIDENCE 
 
 quality is wisdom ; and its quality or wisdom can 
 exist only from its being (<?<?), which is love, and it 
 is from this that they are one. It is the same with 
 good and truth. And since truth is from good, as 
 wisdom is from love, the two taken together are 
 called love or good ; for love in its form is wisdom, 
 and good in its form is truth, and form is the source 
 and the only source of quality. From all this it is 
 now evident that good is not in the least good ex- 
 cept so far as it has become one with its truth, and 
 that truth is not in the least truth except so far as 
 it has become one with its good. 
 
 14. (vi. ) Good of love that has not become one 
 with truth of wisdom is not good in itself, but is 
 apparent good ; and truth of wisdom that has not 
 become one with good of love is not truth in itself, 
 but is apparent truth. The truth is that no good 
 that is good in itself can exist unless it has become 
 one with its truth ; nor can truth that is truth in 
 itself exist unless it has become one with its good. 
 Nevertheless, there is good separated from truth, and 
 truth separated from good. This is found in hypo- 
 crites and flatterers, in evil persons of every kind, 
 and in such as are in natural good and in no spiritual 
 good. All these are able to do what is good to the 
 church, to the country, to society, to fellow-citizens, 
 to the needy, the poor, the widow, and the orphan ; 
 they can also understand truths, and from their un- 
 derstanding can think about them, and from their 
 thoughts can talk about them and teach them ;
 
 CHAPTER I., N. /5 19 
 
 nevertheless these goods and truths in them are not 
 interiorly, that is, not in themselves, goods and 
 truths, but they are outwardly and thus only appa- 
 rently goods and truths, for they look only to self 
 arid the world, and not to good itself and truth it- 
 self, consequently they are not from good and truth, 
 but are of the mouth and the body only, and not of 
 the heart. 
 
 Such goods and truths may be likened to gold 
 and silver spread over dross or rotten wood or dung ; 
 and such truths when uttered may be likened to a 
 breath that passes away, or to a delusive light that 
 vanishes, though outwardly they appear like genu- 
 ine truths. These truths so appear in those that ut- 
 ter them, while to those who hear and accept them, 
 not knowing what they are, they may seem to be 
 quite different. For every one is affected by what 
 is external according to his own internal ; and a 
 truth, by whatever mouth it is uttered, enters into 
 another's hearing and is taken up by the mind ac- 
 cording to the state and quality of the mind. Nearly 
 the same is true of those that are in natural good by 
 inheritance, and in no spiritual good. For the in- 
 ternal of every good and of every truth is spiritual, 
 and the spiritual dispels falsities and evils, while the 
 natural by itself favors them ; and favoring evils and 
 falsities is not in accord with doing good. 
 
 15. Good can be separated from truth, and 
 truth from good, and when separated appear to be 
 good and truth, for the reason that man has the 
 ability to acl: that is called liberty, and the ability to
 
 20 THE 'DIVINE 
 
 understand that is called rationality. It is by the 
 abuse of these powers that man can seem in exter- 
 nals to be different from what he is in internals ; 
 and in consequence, that a bad man can do what is 
 good and speak what is true, or a devil feign him- 
 self an angel of light. But on this see what has 
 been said in the work on The Divine Love and the 
 Divine Wisdom, as follows : The origin of evil is 
 from the abuse of the capacities peculiar to man 
 that are called rationality and liberty (n. 264270). 
 These two capacities are in the evil as well as in the 
 good (n. 425). Love without a marriage with wis- 
 dom, or good without a marriage with truth, is un- 
 able to effecl: any thing (n. 401 ). Love does nothing 
 except in conjunction with wisdom or the under- 
 standing (n. 409). Love makes wisdom or the 
 understanding to be reciprocally conjoined to it (n. 
 410412). Wisdom or the understanding, from the 
 potency given it by love, can be raised up, and can 
 perceive and receive such things as belong to light 
 out of heaven (n. 413). Love can in like manner 
 be raised up, and can receive such things as belong 
 to heat out of heaven, provided it loves wisdom, 
 its marriage partner, in that degree (n. 414, 415). 
 Otherwise love draws down wisdom or the under- 
 standing from its elevation, that it may a6l as one 
 with itself (n. 416-418). Loye is purified in the un- 
 derstanding when they are raised up together (n. 
 419-421). When love has been purified by wis- 
 dom in the understanding it becomes spiritual and 
 celestial ; but when love has been defiled in the un-
 
 CHAPTER I., N. 1 6 21 
 
 derstanding it becomes sensual and corporeal (n. 
 422424). It is the same with charity and faith and 
 their conjunction as with love and wisdom and their 
 conjunction (n. 427-430). What charity is in the 
 heavens (n. 431). 
 
 16. (vii. ) The Lord does not suffer any thing 
 to be divided ; consequently it must be both in good 
 and in truth, or it must be both in evil and in fals- 
 ity. The Lord's Divine providence chiefly has for 
 its end that man should be both in good and in 
 truth, and for this it works ; for thereby man is his 
 own good and his own love, and also his own truth 
 and his own wisdom ; for thereby man is man, since 
 he is then an image of the Lord. But inasmuch as 
 man can be, while he is living in the world, in good 
 and in falsity at the same time, also in evil and in 
 truth at the same time, and even in evil and in good 
 at the same time, and thus be as it were a double 
 man, and inasmuch as this division destroys that 
 image, and thereby destroys the man, the Lord's 
 Divine providence, in each and every particular of 
 it, has as its end that this division shall not be. 
 And since it is better for a man to be in evil and 
 in falsity at the same time than to be in good and 
 in evil at the same time, the Lord permits this, not 
 as what He wills, but as if, in view of the end, which 
 is salvation, He were unable to prevent it. 
 
 That it is possible for a man to be in evil and in 
 truth at the same time, and that the Lord is unable 
 to prevent this in view of the end, which is salva-
 
 22 
 
 THE DIVINE 'PROVIDENCE 
 
 tien, comes from man's ability to have his under- 
 standing raised up into the light of wisdom, and to 
 see truths or apprehend them when he hears them, 
 while his love remains below. For man is thus able 
 to be in heaven with the understanding, while with 
 the love he is in hell ; and this cannot be denied to 
 man, because the two capacities, rationality and lib- 
 erty, cannot be taken from him ; for these are what 
 make him to be a man, and differentiate him from 
 the beasts, and only by means of these can he be 
 regenerated and saved. For by means of these a 
 man is able to acl: according to wisdom, and is also 
 able to acl; according to a love that is not of wis- 
 dom ; by means of these he is able also from wisdom 
 above to view the love below, and thus to view his 
 thoughts, intentions, affections, and in consequence 
 the evils and falsities and the goods and truths of 
 his life and doclrine ; and without a knowledge and 
 recognition of these in himself he cannot be re- 
 formed. These two capacities have been treated 
 of above, and more will be said about them in what 
 follows. This is why man can be both in good 
 and in truth, and both in evil and in falsity, and 
 in alternations of these. 
 
 X7. In this world a man can hardly enter into 
 either conjunction or union, that is, of good and 
 truth, or of evil and falsity ; for so long as he is 
 living in the world he is held in a state of reform- 
 ation or of regeneration ; but after death every man 
 comes into one or the other, because then he can 
 no longer be reformed and regenerated ; he then
 
 CHAPTER L, N. 18 23 
 
 remains such as his life, that is, such as his ruling 
 love, has been in this world. If, therefore, his life 
 has been a life of the love of evil, every truth that he 
 has acquired in the world from a teacher, from 
 preaching, or from the Word is taken away, and 
 when truth has been taken away he imbibes such 
 falsity as agrees with his evil, as a sponge imbibes 
 water. On the other hand, if his life has been a life 
 of the love of good, all the falsity that he has gath- 
 ered in the world from hearing and from reading, 
 but has not confirmed in himself, is removed ; and 
 in its place truth agreeing with his good is given 
 him. This is meant by these words of the Lord : 
 
 "Take the talent from him, and give it to him that hath 
 the ten talents ; for unto every one that hath shall 
 be given, that he may have abundance ; but from him 
 that hath not shall be taken away even that which he 
 hath" (Matt. xxv. 28, 29; xiii. 12; Mark iv. 25; Luke 
 viii. 18 ; xix. 24-26). 
 
 18. After death every one must be both in good 
 and in truth, or must be both in evil and in falsity, 
 for the reason that good cannot be conjoined with 
 evil, nor can good be conjoined with the falsity of 
 evil, nor evil with the truth of good ; for these are 
 opposites, and opposites fight each other until one 
 destroys the other. Those who are both in evil 
 and in good are meant by these words of the Lord 
 to the church of the Laodiceans in the Apocalypse : 
 
 " I know thy works, that thou-art neither cold nor hot; 
 would that thou wert cold or hot. So because thou 
 art lukewarm, and neither cold nor hot, I will spew 
 thee out of My mouth '*' (iii. 15, 16) ;
 
 24 THE T/K/N YROWDENCE 
 
 and also by these words of the Lord : 
 
 " No man can serve two masters ; for he will either hate 
 the one and love the other, or he will cling to the one 
 and neglect the other" (Matt. vi. 24). 
 
 (viii. ) That which is both in good and in 
 truth is something ; but that which is both in evil 
 and falsity is not any thing. It may be seen above 
 (n. n), that what is both in good and in truth is 
 something ; and from this it follows that what is both 
 in evil and in falsity is not any thing. Not being 
 any thing means to have no power and no spiritual 
 life. Those who are both in evil and in falsity, and 
 all such are in hell, have indeed power with one 
 another ; for an evil person is able to do evil, and 
 does it in a thousand ways. And yet he is unable 
 to do any evil to the evil except from [their] evil, 
 and can not do the least evil to the good ; and if, 
 as is sometimes the case, he does evil to those who 
 are good it is by a conjunction with their evil. 
 
 This is the source of temptations, which are in- 
 festations by the evil that are with men, and conse- 
 quent combats by means of which the good can be 
 freed from their evils. As the evil have no power, 
 so before the Lord the entire hell is not only as 
 nothing, but in respect to power is absolutely no- 
 thing, as I have seen proved by abundant experi- 
 ence. And yet, what is wonderful, the wicked all 
 believe themselves to -be powerful, while the good 
 all believe themselves to be destitute of power. The 
 reason is that the evil attribute all things to their
 
 CHAPTER I., N. 21 25 
 
 own power, and thus to shrewdness and cunning, 
 and attribute nothing to the Lord ; while the good 
 attribute nothing to their own prudence, but all 
 things to the Lord who is Almighty. Evil and fals- 
 ity together are not any thing, for the reason also 
 that there is no spiritual life in them ; and this is why 
 the life of the infernals is not called life, but death ; 
 since, therefore, all that is any thing must be as- 
 cribed to life, nothing [that is real] can be ascribed 
 to death. 
 
 20. Those who are both in evil and in truth 
 may be likened to eagles that soar aloft, but drop 
 when deprived of the use of their wings ; for thus 
 the men do after death, when they have become 
 spirits, who have understood truths, have talked 
 about them, and have taught them, and yet have 
 not looked to God at all in their life. Such by means 
 of the things in their understanding raise them- 
 selves on high, and sometimes enter the heavens 
 and feign themselves angels of light ; but when de- 
 prived of truths and cast out they fall down to hell. 
 Moreover, eagles signify rapacious men who are 
 endowed with intellectual sight ; and wings signify 
 spiritual truths. As just said, these are such as have 
 not looked to God in their life. To look to God in 
 the life means nothing else than thinking this or 
 that evil to be a sin against Him, and for that reason 
 not doing it. 
 
 21. (ix. ) The Lord's Divine providence -causes 
 the evil and the falsity that are together to be serv-
 
 26 THE WINE 'PROVIDENCE 
 
 iceable in the way of equilibrium, of relation, and 
 of purification, and thus in the conjunction of good 
 and truth in others. From what has been said it 
 can be seen that the Lord' s Divine providence con- 
 tinually labors to unite truth with good and good 
 with truth in man, because such union is the church 
 and is heaven ; and there is such a union in the 
 Lord and in all things that go forth from the Lord. 
 From that union heaven is called a marriage, and 
 the church is called a marriage, and in consequence 
 the kingdom of God is likened in the Word to a 
 marriage. From that union the Sabbath in the Is- 
 raelitish church was the most holy thing of worship, 
 for it signified that union. For the same reasoft in 
 each and in all things of the Word there is a mar- 
 riage of good and truth (respecting which see the 
 Doctrine of the New Jerusalem concerning the Sa- 
 cred Scripture, n. 80-90). The marriage of good 
 and truth is from the marriage of the Lord with 
 the church ; and this is from the marriage of love 
 and wisdom in the Lord ; for good pertains to love, 
 and truth to wisdom. From all this it can be seen 
 that the unceasing objecT: of the Divine providence 
 is to unite good to truth and truth to good in man, 
 for thus man is united to the Lord. 
 
 22. But inasmuch as many have sundered or 
 are sundering this marriage, especially by the sep- 
 aration of faith from charity, since faith is of truth 
 and truth is of faith, and charity is of good an'd 
 good is of charity, and inasmuch as they thereby 
 conjoin evil and falsity in themselves, and have thus
 
 CHAPTER I., N. 24 27 
 
 become or are becoming opposite [to good and 
 truth], the Lord provides that such shall still be 
 of service for the conjunction of good and truth in 
 others, as means of equilibrium, relation and purifi- 
 cation. 
 
 23. The conjunction of good and truth in others 
 is provided by the Lord, by means of the equili- 
 brium between heaven and hell ; for there is a con- 
 stant exhalation from hell of evil and falsity together, 
 while from heaven there is a constant exhalation of 
 good and truth together. In this equilibrium every 
 man is held as long as he lives in the world ; and by 
 means of it he is held in freedom to think, to will, 
 to speak, and to do, and in this it is possible for 
 him to be reformed. (Respecting this spiritual equi- 
 librium, from which man has freedom, see the work 
 on Heaven and Hell, n. 589-596, and n. 597-603.) 
 
 24* The conjunction of good and truth is pro- 
 vided by the Lord by means of relation; since the 
 quality of a good is known only by its relation to 
 what is less good, and by its contrariety to evil. 
 From this comes all power to perceive and to feel, 
 since from this comes the quality of these powers ; 
 for thereby every thing pleasing is perceived and felt 
 from the less pleasing and by means of the unpleas- 
 ant, every thing bea'utiful from the less beautiful and 
 by means of the unbeautiful ; and likewise every 
 good, which is of love, from the less good and by 
 means of evil ; and every truth, which is of wisdom, 
 from the less true and by means of falsity. In every 
 matter, from the greatest to the least of it, there
 
 28 THE 'DIVINE PROVIDENCE 
 
 must be variety ; and when there is variety also in its 
 opposite from its least to its greatest, and there is 
 equilibrium between them, then there is relation ac- 
 cording to degrees on both sides ; and the percep- 
 tion and sensation of the thing either increase or 
 diminish. But an opposite, as we know, may take 
 away perceptions and sensations or may exalt them ; 
 when it mingles itself it takes away ; but when it 
 does not mingle itself it exalts ; and for this reason 
 the Lord most carefully separates good and evil in 
 man, that they may not be mingled, just as He sep- 
 arates heaven and hell. 
 
 25. In others the conjunction of good and 
 truth is provided by the Lord by means of purifi- 
 cation, which is effected in two ways, one by tempt- 
 ations, and the other by fermentations. Spiritual 
 temptations are nothing else than combats against 
 the evils and falsities that are exhaled from hell and 
 affect man. By these combats man is purified from 
 evils and falsities, and good is conjoined to truth in 
 him, and truth to good. Spiritual fermentations 
 are effected in many ways, both in the heavens and 
 on the earth ; but in the world it is not known what 
 they are or how they are effected. For there are 
 evils and falsities together that clo a work, when in- 
 troduced into societies, like that of leaven put into 
 meal, or ferments into new wine, by which hetero- 
 geneous things are separated and homogeneous 
 things are united, and purity and clearness are the 
 result. These are meant by these words of the 
 Lord :
 
 CHAPTER f., N. 26 29 
 
 " The kingdom of heaven is like unto leaven, which a 
 woman took and hid in three measures of meal, till 
 it was all leavened" (Matt. xiii. 33 ; Luke xiii. 21). 
 
 26. From the conjunction of evil and falsity in 
 those who are in hell the Lord provides these uses ; 
 for the Lord's dominion, which is not only over 
 heaven but also over hell, is a dominion of uses ; 
 and the Lord provides that there shall be there no 
 person by whom, or no thing by means of which, 
 some use is not accomplished.
 
 THE LORD'S DIVINE PROVIDENCE HAS AS ITS END A 
 HEAVEN FROM THE HUMAN RACE. 
 
 BY long-continued intercourse with angels and 
 spirits it has been made known and proved to 
 me that heaven is not made up of angels cre- 
 ated such from the beginning, and that hell did not 
 originate in any devil created an angel of light and 
 cast down from heaven, but that both heaven and 
 hell are from the human race, heaven from those 
 who are in the love of good and consequent under- 
 standing of truth, and hell from those who are in the 
 love of evil and consequent understanding of falsity. 
 (On this subject see what has been shown in the 
 work on Heaven and Hell, n. 311-316 ; also in the 
 little work on the Last Judgment, n, 14-27; and 
 Continuation concerning the Last Judgment and 
 the Spiritual World, from beginning to end.) 
 
 Now since heaven is from the human race, and 
 heaven is an abiding with the Lord to eternity, it 
 follows that this was the Lord's end in creation ; 
 and since heaven was the end in creation this is the 
 end of His Divine providence. The Lord did not 
 create the universe for His own sake, but for the 
 sake of those with whom He is to be in heaven ; 
 since spiritual love is such that it wishes to give its
 
 CHAPTER II., N. 27 31 
 
 own to another ; and so far as it can do this it is 
 in its being (j*), in its peace, and in its blessed- 
 ness. Spiritual love derives this from the Lord's 
 Divine love, which is such infinitely. From this it 
 follows that the Divine love and therefore the Di- 
 vine providence has as its end a heaven consisting 
 of men who have become or are becoming angeis, 
 upon whom the Lord is able to bestow all the bless- 
 ings and felicities that belong to love and wisdom, 
 and to communicate these from Himself in them. 
 Nor can He do this in any other way ; for there is 
 in them from creation an image and likeness of Him- 
 self; the image in them is wisdom, and the likeness 
 in them is love ; and the Lord in them is love united 
 to wisdom and wisdom united to love ; or, what is 
 the same, is good united to truth, and truth united 
 to good. (This union was treated of in the pre- 
 ceding chapter.) 
 
 But since it is not known what heaven is in gen- 
 eral or in many, and what it is in particular or in the 
 individual, what it is in the spiritual world and what 
 it is in the natural world, and yet this knowledge is 
 most important, because heaven is the end of the 
 Divine providence, I will try to present the subject 
 with some clearness, in the following order : 
 
 (i.) Heaven is conjunction with the Lord. 
 (ii.) From creation man has an ability to be 
 more and more nearly conjoined with 
 the Lord. 
 
 (iii.) The more nearly a man is conjoined with 
 the Lord the wiser he becomes.
 
 32 THE H^iyiNE T/?OF/DNCE 
 
 (iv.) The more nearly a man z's conjoined with 
 
 the Lord the happier he becomes. 
 (v.) The more nearly a man is conjoined with 
 the Lord the more distinctly does he 
 appear to himself to be his own, and 
 the more clearly does he recognize 
 that he is the Lord's. 
 
 28. (i.) Heaven is conjunElion with the Lord. 
 It is not from the angels but from the Lord that 
 heaven is heaven, for the love and wisdom in which 
 angels are, and which make heaven, are not from 
 the angels but from the Lord, and in fa6t, are the 
 Lord in them. And since love and wisdom are 
 the Lord's and are the Lord in heaven, and love 
 and wisdom constitute the life of angels, it is clear 
 that their life is the Lord's life, and in facl, is the 
 Lord. The angels themselves confess that they live 
 from the Lord. All this makes clear that heaven 
 is conjunction with the Lord. But since conjunc- 
 tion with the Lord is various, and consequently 
 heaven is not the same thing to one as to another, 
 it follows further that heaven is according to the 
 conjunction with the Lord. In the following chapter 
 it will be seen that the conjunction is more and 
 more near, or more and more remote. 
 
 Here something shall be said about that con- 
 junction, how it is effected, and what it is. It is a 
 conjunction of the Lord with angels and of angels 
 with the Lord, and is therefore reciprocal. The 
 Lord flows into the life's love of the angels, and the 
 angels receive the Lord in wisdom, and thereby in
 
 CHAPTER II., N. 28 33 
 
 turn conjoin themselves with the Lord. But it must 
 be clearly understood that while to the angels the 
 appearance is that they conjoin themselves with the 
 Lord by means of wisdom, in fact it is the Lord 
 who conjoins them with Himself by means of wis- 
 dom ; for their wisdom is from the Lord. It is the 
 same if it is said that the Lord conjoins Himself 
 with angels by means of good, and the angels in 
 turn conjoin themselves with the Lord by means of 
 truth, for all good pertains to love, and all truth to 
 wisdom. 
 
 But as this reciprocal conjunction is an arcanum 
 that few can understand without explanation, I will 
 try to unfold it, as far as possible, by means of such 
 things as are adapted to the comprehension. In the 
 treatise on The Divine Love and the Divine Wis- 
 dom (n. 404, 405), it has been shown how love con- 
 joins itself with wisdom, namely, through an affec- 
 tion for knowing, from which comes an affection 
 for truth, and through an affection for understand- 
 ing, from which comes a perception of truth, and 
 through an affection for seeing what is known and 
 understood, from which comes thought. Into all 
 these affections the Lord flows, for they are deriv- 
 ations from the life's love of every one ; and this 
 influx is received by the angels in the perception of 
 truth and in thought, for in these the influx becomes 
 apparent to them, but not in the affections. 
 
 Since, then, perceptions and thoughts appear to 
 the angels as if they were theirs, although they are 
 from affections that are from the Lord, there is this
 
 34 THE TUVINE VROCIDENCE 
 
 appearance that the angels conjoin themselves re- 
 ciprocally with the Lord, although it is the Lord who 
 conjoins them with Himself; for perceptions and 
 thoughts are produces of the affection, and the affec- 
 tion, which pertains to the love, is their soul. For 
 no one can perceive or think anything apart from 
 affection, and every one perceives and thinks ac- 
 cording to affection. All this makes clear that the 
 reciprocal conjunction of angels with the Lord is 
 not from the angels, but is as if it were from them. 
 Such also is the conjunction of the Lord with the 
 church, and of the church with the Lord, which is 
 called the celestial and spiritual marriage. 
 
 29. All conjunction in the spiritual world is 
 effected by means of looking. When any one there 
 is thinking about another from a desire to speak 
 with him, the other immediately becomes present, 
 and they see each other face to face. It is the same 
 when any one is thinking about another from an 
 affection of love ; but this affection produces con- 
 junction, while the other produces presence only. 
 This is peculiar to the spiritual world, for the rea- 
 son that all there are spiritual beings ; in the nat- 
 ural world, in which all are material beings, it is 
 otherwise. With men in the natural world the same 
 takes place in the affections and thoughts of their 
 spirit ; but inasmuch as there are spaces in the nat- 
 ural world, while in the spiritual world the spaces 
 are merely appearances, that which takes place in 
 the thought of every one's spirit, in the spiritual 
 world takes place actually.
 
 CHAPTER II., N. ^O 35 
 
 This has been said to make known how the con- 
 junction of the Lord with angels is effected, and 
 how the apparent reciprocal conjunction of angels 
 with the Lord is effected. For all angels turn their 
 faces to the Lord, and the Lord's look is upon the 
 forehead, because the forehead corresponds to love 
 and its affections, while angels behold the Lord with 
 the eyes, because the eyes correspond to wisdom 
 and its perceptions. Nevertheless angels do not 
 from themselves turn their faces to the Lord, but 
 the Lord turns them to Himself; and He turns 
 them by influx into their life! love, and through 
 that love enters into the perceptions and thoughts ; 
 and thus He turns them about. 
 
 Such a circle of love to thoughts and from 
 thoughts to love from love, is in all things of the 
 human mind. This circle may be called the circle 
 of life. About this something may be seen in the 
 work on The Divine Love and the Divine Wis- 
 dom, as the following : Angels constantly turn their 
 faces to the Lord as a sun (n. 129-134). All the 
 interior things of the angels, both of mind and of 
 body, are likewise turned to the Lord as a sun (n. 
 135-139). Every spirit, of whatever quality, turns 
 himself likewise to his ruling love (n. 140-145). 
 Love conjoins itself to wisdom, and causes wisdom 
 to be reciprocally conjoined with it (n. 410-412). 
 Angels are in the Lord, and the Lord is in them ; 
 and because angels are recipients the Lord alone is 
 heaven (n. 113-118). 
 
 30. The Lord's heaven in the natural world
 
 THE 
 
 is called the church ; and an angel of that heaven 
 is a man of the church who is conjoined with the 
 Lord, and who becomes an angel of the spiritual 
 heaven after he leaves this world. From this it is 
 clear that what has been said of the angelic heaven 
 applies equally to the human heaven that is called 
 the church. That reciprocal conjunction with the 
 Lord which makes heaven in man is revealed by 
 the Lord in these words : 
 
 " Abide in Me and L in you He that abideth in Me 
 
 and I in him, thjfsame beareth much fruit ; for apart 
 from Me ye ca|Pdo nothing" (John xv. 4, 5, 7). 
 
 31, From all this it can be seen that the Lord 
 is heaven not only in general in all there, but also 
 in particular in each one there. For each angel is 
 a heaven in the least form ; and heaven in general 
 consists of as many heavens as there are angels. 
 This can be seen in the work on Heaven and Hell 
 (n. 51-58). This being so, let no one cherish the 
 mistaken idea that enters into the first thought of 
 many, that the Lord dwells among the angels in 
 heaven, or is with them like a king in his kingdom. 
 In respect to their sight He is above them in the 
 sun there; but in respect to the life of their love 
 and wisdom He is in them. 
 
 32. (ii.) From creation man has an ability to 
 be more and more nearly conjoined with the Lord. 
 This can be seen from what has been set forth re- 
 specting degrees in the third part of the work on
 
 CHAP TER II., N. J2 37 
 
 The Divine Love and Divine Wisdom, and espe- 
 cially from the following : There are three discrete 
 degrees or degrees of height in man from creation 
 (n. 230-235). These three degrees are in every man 
 from birth ; and as they are opened man is in the 
 Lord and the Lord in man (n. 236-241). All per- 
 fections increase and ascend along with degrees, 
 and according to them (n. 199-204). From all this 
 it is clear that from creation man has an ability to 
 be more and more nearly conjoined with the Lord 
 through degrees. 
 
 But it is necessary to know fully what degrees 
 are, and that there are two kinds, discrete degrees, 
 that is, degrees of height, and continuous degrees, 
 that is, degrees of breadth, also how they differ ; 
 and to know that every man by his creation and 
 consequently by birth has three discrete degrees or 
 degrees of height ; also that man comes into the 
 first degree, which is called the natural, when he is 
 born, and may develope this degree in himself by 
 continuous additions until he becomes rational ; also 
 that he comes into the second degree, which is 
 called the spiritual degree, when he lives according 
 to the spiritual laws of order, which are Divine 
 truths ; and finally that he can come into the third 
 degree, which is called the celestial, if he lives ac- 
 cording to celestial laws of order, which are Divine 
 goods. 
 
 These degrees the Lord opens in man according 
 to his life, actually in this world, but not percepti- 
 bly and sensibly till after he leaves this world ; and
 
 38 THE 'DIVINE 
 
 as they are opened and afterwards perfected man is 
 more and more nearly conjoined with the Lord. 
 This conjunction by continued approach may go on 
 increasing to eternity, and with the angels it does 
 increase to eternity. And yet no angel is able to 
 reach or even to come near to the first degree of the 
 Lord's love and wisdom, because the Lord is infinite 
 and an angel is finite, and there can be no relation 
 between what is infinite and what is finite. As no 
 one is able without a knowledge of these degrees to 
 understand the state of man and the state of his 
 elevation and approach to the Lord, they have been 
 treated of in detail in the work on The Divine Love 
 and the Divine Wisdom (n. 173-281), which may 
 be referred to. 
 
 33. It will now be told briefly how a man can 
 be more nearly conjoined with the Lord, and then 
 how the conjunction appears more and more near. 
 How man is more and more nearly conjoined with 
 the Lord: This is effected not by knowledge alone, 
 nor by intelligence alone, nor even by wisdom alone, 
 but by a life conjoined with these. Man's life is his 
 love, and the love is manifold. In general, there is 
 a love of evil and a love of good. The love of evil 
 is a love of committing adultery, taking revenge, 
 defrauding, blaspheming, depriving others of their 
 goods. In thinking about these things and in do- 
 ing them the love of evil has a sense of enjoyment 
 and delight. The derivatives of this love, which are 
 its affections, are as many as are the evils into which 
 it has determined itself; and the perceptions and
 
 CHAPTER II., N. 33 39 
 
 thoughts of this love are as many as are the fals- 
 ities that favor these evils and confirm them. These 
 falsities make one with the evils, as the understand- 
 ing makes one with the will ; they are not separated 
 from each other, for one is of the other. 
 
 Since, then, the Lord flows into the life's love of 
 every one, and through its affeclions into the per- 
 ceptions and thoughts, and not the reverse, as has 
 been said above, it follows that the Lord can conjoin 
 Himself more nearly only so far as the love of evil 
 with its affections, which are lusts, has been set 
 aside. And as these have their seat in the natural 
 man, and as whatever a man does from the natural 
 man is felt as if done from himself, so man ought as 
 if from himself to put away the evils of that love ; 
 and so far as this is done by man the Lord draws 
 nearer and conjoins Himself with him. Any one 
 can see from reason that lusts with their enjoyments 
 block the way and close the doors before the Lord, 
 and that these can not be cast out by the Lord so 
 long as man himself holds the doors closed, and 
 by pressing and pushing from without prevents their 
 being opened. That man himself ought to open 
 them is clear from the Lord's words in the Apoca- 
 lypse ; 
 
 "Behold I stand at the door and knock ; if any one hear 
 My voice and open the door I will come in to him, 
 and will sup with him and he with Me " (iii. 20). 
 
 From this it is evident that so far as one shuns 
 evils as diabolical and as obstacles to the Lord's
 
 40 THE TiiyiNE TROCIDENCE 
 
 entrance he is more and more nearly conjoined 
 with the Lord, and he the most nearly who abom- 
 inates them as so many dusky and fiery devils ; 
 since evil and the devil are one, and the falsity of 
 evil and Satan are one. For as the Lord's influx 
 is into the love of good and into its affections, and 
 through these affections into the perceptions and 
 thoughts (and these are all truths by derivation 
 from the good in which the man is), so the influx 
 of the devil, that is, of hell, is into the love of evil 
 and into its affections, which are lusts, and through 
 these into the perceptions and thoughts (and these 
 are all falsities by derivation from the evil in which 
 the man is). 
 
 How that conjunction appears more and more 
 near ; The more fully evils in the natural man are 
 set aside by shunning them and turning away from 
 them, the more nearly is man conjoined with the 
 Lord. And as love and wisdom, which are the 
 Lord Himself, are not in space (since affection, 
 which belongs to love, and thought, which belongs 
 to wisdom, have nothing in common with space), so 
 the Lord appears to be nearer in the measure of the 
 conjunction by love and wisdom ; and on the other 
 hand, more remote in the measure of the rejection 
 of love and wisdom. In the spiritual world there is 
 no space, but there distance and presence are ap- 
 pearances in accordance with similarities and dis- 
 similarities of affections ; for the reason, as has been 
 said before, that affections, which belong to love, 
 and thoughts, which belong to wisdom, and which
 
 CHAPTER II., N. 34 41 
 
 in themselves are spiritual, are not in space. On 
 this subject see what has been set forth in the work 
 on The Divine Love and the Divine Wisdom (n. 
 7-10, 69-72, and elsewhere.) 
 
 The Lord's conjunction with a man in whom 
 evils have been put away is meant by these words 
 of the Lord : 
 
 "The pure in heart shall see God" (Matt. v. 8) ; 
 and by these, 
 
 "He that hath My commandments and doeth them,. . . . 
 I will make My abode with him" (John xiv. 21, 23). 
 
 "To have the commandments" is to know, and "to 
 keep them " is to love ; for it is also there said : " He 
 that doeth My commandments, he it is that loveth 
 Me." 
 
 34. (iii.) The more nearly a man is conjoined 
 with the Lord the wiser he becomes. As from cre- 
 ation and thus from birth there are three degrees 
 of life in man (of which just above, n. 32), so there 
 are, in the first place, three degrees of wisdom in 
 him. These are the degrees that are opened in 
 man in the measure of conjunction. They are 
 opened in the measure of love, since love is con- 
 junction itself. Yet the ascent of love according to 
 degrees is perceived by man only in an obscure 
 way, while the ascent of wisdom is clearly perceived 
 in such as know and see what wisdom is. The 
 degrees of wisdom are perceived for the reason that 
 love enters through the affections into the percep-
 
 42 THE T>1YINE 'PROVIDENCE 
 
 tions and thoughts, and these present themselves 
 to the internal sight of the mind, which corresponds 
 to the external sight of the body. It is owing to 
 this that wisdom is manifest, but the affection of 
 love that produces it is not. It is with this as with 
 all things that are actually done by man. It is 
 noticed how the body does them, but not how the 
 soul does them. It is seen how one meditates, per- 
 ceives, and thinks ; but how the soul of these activ- 
 ities, which is an affection for good and truth, pro- 
 duces the meditation, perception, and thought, is 
 not seen. 
 
 There are three degrees of wisdom, the natural, 
 the spiritual, and the celestial. While man lives in 
 the world he is in the natural degree of wisdom. 
 This degree may then be perfected in him to its 
 highest point, but it cannot enter the spiritual de- 
 gree, because that degree is not connected with the 
 natural degree continuously, but is conjoined with 
 it by correspondences. After death man is in the 
 spiritual degree of wisdom ; and this degree is also 
 such that it may be perfected to the highest point, 
 but it cannot enter the celestial degree of wisdom, 
 for that degree is not connected with the spiritual 
 continuously, but it is conjoined with it by corre- 
 spondences. From all this it can be seen that wis- 
 dom can be elevated in a triplicate ratio, and in 
 each degree in a simple ratio to its highest point. 
 
 One who comprehends the elevation and perfect- 
 ing of these degrees can in some measure perceive 
 the truth of what is said of angelic wisdom that it
 
 CHAPTER II., N. }6 43 
 
 is ineffable, and so ineffable that a thousand ideas 
 in the thought of angels from their wisdom can pre- 
 sent but a single idea in the thought of men from 
 their wisdom, the other nine hundred and ninety- 
 nine ideas of angelic thought not being able to gain 
 entrance, because they are supernatural. That this 
 is so it has often been granted me to know by 
 living experience. But, as said above, no one can 
 come into that ineffable wisdom of the angels ex- 
 cept through conjunction with the Lord and in 
 the measure of that conjunction, for the Lord alone 
 opens the spiritual degree and the celestial degree, 
 and opens them in those only who are wise from 
 Him ; and those are wise from the Lord who cast 
 out the devil, that is, evil, from themselves. 
 
 35. But let no one believe that it is wisdom in 
 any one to know many things, to perceive them in 
 some light, and to be able to talk about them in- 
 telligently, unless this is conjoined with love ; for it 
 is love through its affections that produces wisdom ; 
 and wisdom not conjoined with love is like a meteor 
 vanishing in the air, and like a falling star. But 
 when wisdom is conjoined with love it is like the 
 abiding light of the sun, and like a fixed star. A 
 man has a love of wisdom so far as he turns away 
 from the diabolic crowd, which are lusts for evil and 
 falsity. 
 
 36. The wisdom that comes to perception is a 
 perception of truth from an affection for it, especially 
 a perception of spiritual truth. For there is civil 
 truth, moral truth, and spiritual truth. Those who
 
 44 THE THYME VROWDENCE 
 
 have a perception of spiritual truth from an affection 
 for it have also a perception of moral and of civil 
 truth ; for of these perceptions the affection for spir- 
 itual truth is the soul. I have sometimes talked 
 with angels about wisdom ; and they said that wis- 
 dom is conjunction with the Lord, because the Lord 
 is wisdom itself; and that he comes into that con- 
 junction who casts out hell from himself, and comes 
 into it to the extent that he casts out hell. They 
 said that they represent wisdom to themselves as a 
 palace, magnificent and highly adorned, the ascent 
 to which is by twelve steps ; and that only from the 
 Lord through conjunction with Him can any one 
 reach the first step ; and he ascends in the measure 
 of the conjunction ; and as he ascends he perceives 
 that no one is wise from himself, but only from the 
 Lord, and that the things in which a man is wise, 
 compared with the things in which he is not wise, 
 are as a few drops of water to a great lake. The 
 twelve steps to the palace of wisdom signify goods 
 conjoined with truths and truths conjoined with 
 goods. 
 
 37. (iv.) The more nearly a man is conjoined 
 with the Lord the happier he becomes. About the 
 degrees of happiness the same may be said as has 
 been said above (n. 32 and 34), about the degrees 
 of life and of wisdom in the measure of conjunction 
 with the Lord. For happiness, that is, beatitudes 
 and pleasures, are exalted as the higher degrees of 
 the mind, which are called spiritual and celestial,
 
 CHAPTER II., N. }8 45 
 
 are opened in man ; and after his life in the world 
 these degrees are, enlarged to eternity. 
 
 38. No one who is in the pleasures of the lusts 
 of evil can know anything about the pleasures of af- 
 fections for good in which the angelic heaven is ; for 
 these two kinds of pleasure are directly opposite to 
 each other in internals, and therefore interiorly are op- 
 posite in externals ; although they differ little on the 
 mere surface. For every love has its own pleasures, 
 even the love of evil in those who are in lusts, such 
 as the love of committing adultery, taking revenge, 
 defrauding, stealing, doing cruel deeds, and in the 
 most wicked even the love of blaspheming the holy 
 things of the church, and of speaking foolishly and 
 venomously against God. The love of ruling from 
 love of self is the fountain head of these pleasures. 
 They are from the lusts that beset the interiors of 
 the mind ; and from the interiors they flow down into 
 the body, and there excite the unclean things that 
 titillate the fibres ; and thus bodily pleasure springs 
 from the mind's pleasure in accord with the lusts. 
 
 What kinds of unclean things there are that 
 titillate the bodily fibres of such persons it is granted 
 to every one after death to know in 'the spiritual 
 world. They are in general cadaverous, excrement- 
 itious, stercoraceous, reeking, and urinous things, for 
 the hells of such abound in these unclean things. 
 That these are correspondences can be seen in the 
 work on The Divine Love and the Divine Wisdom^ 
 (n. 422-424). But after they have entered hell these 
 filthy pleasures are turned into direful things. All
 
 46 THE 'DIISINE 'PROVIDENCE 
 
 this has been said that it may be understood what 
 the happiness of heaven is, and the nature of it, 
 which will now be considered. For every thing is 
 known from its opposite. 
 
 39. The joys, satisfactions, pleasures, and de- 
 lights, in a word, the happinesses of heaven, cannot 
 be described in words, although in heaven they are 
 perceptible to the feeling ; for what is perceptible to 
 the feeling only cannot be described, because it does 
 not fall into ideas of thought, and thus not into 
 words ; for it is the understanding alone that sees ; 
 and it sees the things that pertain to wisdom or 
 truth, not the things that pertain to love or good. 
 For this reason these happinesses are inexpressible ; 
 nevertheless they are exalted in a like degree with 
 wisdom. Their varieties are infinite, and each is 
 ineffable. This I have heard and perceived. 
 
 These happinesses enter as man puts away the 
 lusts of the love of evil and falsity as if of himself, 
 although from the Lord ; for these happinesses are 
 the happinesses of the affections for good and truth, 
 and are the opposites of the lusts of the love of evil 
 and falsity. The happinesses of affeclions of the 
 love of good and truth begin from the Lord, thus 
 from the inmost ; and they pour themselves forth 
 therefrom into lower things even to the lowest, and 
 thus fill the angel, making him to be as it were 
 wholly a delight. Such happinesses in infinite vari- 
 ety are in every affection for good and truth, espe- 
 cially in an affection for wisdom. 
 
 40. The pleasures of lusts for evil and the
 
 CHAPTER II., N. 42 . 47 
 
 pleasures of affections for good cannot be compared ; 
 because the devil is inwardly in the pleasures of 
 lusts for evil, and the Lord is inwardly in the pleas- 
 ures of affections for good. If a comparison must 
 be made, the pleasures of lusts for evil can only be 
 compared to the lewd pleasures of frogs in ponds, 
 or of snakes in putrid places ; while the pleasures 
 of affections for good may be compared to the 
 delights of the mind in gardens and flower-beds. 
 For the same things that affect frogs and snakes 
 affect those in the hells who are in the lusts for evil ; 
 and the same things that affect the mind in gardens 
 and flower-beds affect those in the heavens who are 
 in affections for good ; for, as has been said above, 
 corresponding unclean things affect the evil, and 
 corresponding clean things affect the good. 
 
 41. From all this it can be seen that the more 
 nearly any one is conjoined with the Lord the hap- 
 pier he becomes. But this happiness is rarely man- 
 ifest in the world ; for man is then in a natural state, 
 and the natural does not communicate with the spir- 
 itual by continuity but by correspondences ; and 
 this communication is felt only in a certain quiet 
 and peace of mind, that especially follows combats 
 against evils. But when man puts off the natural 
 state and enters the spiritual state, which he does 
 after his departure from the world, the happiness 
 described above gradually manifests itself. 
 
 42. (v.) The more nearly a man is conjoined 
 with the Lord the more distinctly does he appear to
 
 48 THE TUVINE 'PROVIDENCE 
 
 himself to be his own, and the more clearly does he 
 recognize that he is the Lord's. There is an ap- 
 pearance that the more nearly one is conjoined with 
 the Lord the less he is his own. It so appears to 
 all who are evil ; and it so appears to those who 
 believe from their religion that they are not under 
 the yoke of the law, and that no one can do good 
 from himself. For all such are unable to see other- 
 wise than that not to be one's own is not to be 
 allowed to think and will evil, but only good ; and 
 as those who are conjoined with the Lord are nei- 
 ther willing nor able to think and will evil, all such 
 conclude from the appearance to themselves, that 
 this is not to be one's own. This, however, is the 
 exacl opposite of the truth. 
 
 43. There is infernal freedom and there is 
 heavenly freedom. To think and will evil, and to 
 speak and do it so far as civil and moral laws do 
 not hinder, is from infernal freedom. But to think 
 and will good, and to speak and do it so far as 
 opportunity is granted, is from heavenly freedom. 
 Whatever a man thinks, wills, speaks, and does 
 from freedom seems to him to be his own ; for every 
 one's freedom is wholly from his love. For this 
 reason, those who are in a love of evil have no 
 other perception than that infernal freedom is free- 
 dom itself ; while those who are in a love of good 
 perceive that heavenly freedom is freedom itself, 
 and consequently its opposite is slavery both to the 
 good and to the evil. Yet every one must confess 
 that the one or the other of these is freedom ; for
 
 CHAPTER II., N. 44 49 
 
 there cannot be two kinds of freedom, in themselves 
 opposite and each freedom in itself. Furthermore, 
 every one must confess that to be led by good is 
 freedom, and to be led by evil is slavery ; because 
 to be led by good is to be led by the Lord, and to 
 be led by evil is to be led by the devil. 
 
 Since, then, everything that a man does from 
 freedom appears to him to be his own, for it is of 
 his love, and to act from one's love is to act from 
 freedom, as has been said above, so it follows that 
 it is conjunction with the Lord that makes a man 
 seem to himself to be free and therefore his own ; 
 and the nearer the conjunction with the Lord is the 
 more free he seems, and thus the more his own. 
 He appears to himself more distinftly to be his own, 
 because the Divine love is such that it wills its own 
 to be another's, thus to be the man's or the angel's. 
 Such is all spiritual love, and pre-eminently the 
 Divine love. Moreover, the Lord in no wise com- 
 pels any one ; for anything to which one is com- 
 pelled does not appear to be his own ; and what 
 does not appear to be one's own cannot come to 
 be of his love, and thus be appropriated to him as 
 his. Therefore man is led by the Lord continually 
 in freedom and is also reformed and regenerated 
 in freedom. But of this more will be said in what 
 follows ; something may also be seen above (n. 4). 
 
 44. The more distinctly a man appears to him- 
 self to be his own the more clearly he recognizes 
 that he is the Lord's, because the more nearly he 
 is conjoined with the Lord the wiser he becomes
 
 50 THE 'DIVINE TROWDENCE 
 
 (as has been shown above, n. 34-36) ; this truth 
 wisdom recognizes and teaches ; and the angels of 
 the third heaven, because they are the wisest of the 
 angels, also perceive it and call it freedom itself; 
 but to be led by themselves they call slavery. And 
 this, they say, is the reason : that the Lord does 
 not flow immediately into what belongs to their per- 
 ception and thought from wisdom, but into their af- 
 fections of love for good, and through these into the 
 former ; that they have a perception of the influx 
 in the affection from which they have wisdom ; and 
 that then all that they think from wisdom appears to 
 be from themselves, and therefore as their own ; and 
 that by this a reciprocal conjunction is established. 
 
 45. As the end of the Lord's Divine providence 
 is a heaven from the human race, it follows that its 
 end is the conjunction of the human race with Him- 
 self (see n. 28-31) ; also that its end is for man to 
 be more and more nearly conjoined with Him (see 
 n - 3 2 > 33)> f r tnus man possesses heaven more in- 
 teriorly ; also that its end is for man by that con- 
 junction to become wiser (see n. 34-36) ; also to 
 become happier (see n. 37-41), because it is from 
 wisdom and according to it that man has heaven, 
 and by means of it has happiness ; and finally, that 
 its end is for man to appear to himself more dis- 
 tinctly to be his own, and yet to recognize more 
 clearly that he is the Lord's (see n. 42-44). All 
 these things are of the Lord's Divine providence; 
 for they all are heaven, which it has for its end.
 
 III. 
 
 THE LORD'S DIVINE PROVIDENCE LOOKS IN EVERY THING 
 THAT IT DOES TO WHAT IS INFINITE AND ETERNAL. 
 
 46. 
 
 F T is known in the Christian world that God is 
 J_ Infinite and Eternal ; for in the doctrine of the 
 Trinity that has its name from Athanasius it is 
 said that God the Father is Infinite, Eternal, and 
 Omnipotent ; likewise God the Son, and God the 
 Holy Spirit; and yet there are not three that are 
 Infinite, Eternal, and Omnipotent, but One. From 
 this it follows that as God is Infinite and Eternal, 
 nothing but what is Infinite and Eternal can be 
 predicated of God. But what the Infinite and Eter- 
 nal is the finite cannot comprehend ; and yet it can. 
 The finite cannot comprehend it because it cannot 
 contain the infinite ; and it can comprehend it be- 
 cause there are abstract ideas by means of which 
 the existence of things can be seen, if not the nat- 
 ure of them. Such ideas are possible respecting the 
 Infinite ; as that God because He is Infinite, that is, 
 the Divine because it is Infinite, is Being (esse) itself, 
 is Essence itself and Substance itself, is Love itself 
 and Wisdom itself, or Good itself and Truth itself, 
 and therefore is the Itself, yea, is Man Himself; and 
 when the Infinite is said to be the All, that Infinite
 
 52 THE 
 
 Wisdom is Omniscience, and that Infinite Power is 
 Omnipotence. 
 
 And yet such ideas as these fall into obscurity 
 of thought, and perhaps, from their incomprehensi- 
 bility, into denial, unless those things that thought 
 derives from nature are withdrawn from the idea, 
 especially those that it derives from the two proper- 
 ties of nature, space and time ; for these must needs 
 limit ideas and cause abstract ideas to be as no- 
 thing. But if these can be withdrawn in man as 
 they are in an angel, the Infinite may be compre- 
 hended by means of such ideas as are enumerated 
 just above, and also from this, that man is some- 
 thing because he was created by an Infinite God 
 who is the All ; also that man is a finite substance 
 because he was created by an Infinite God who is 
 Substance Itself; also, that man is wisdom, because 
 he was created by an Infinite God who is Wisdom 
 itself, and so on. For unless the Infinite God were 
 the All, and were Substance itself and Wisdom itself, 
 man would not be anything ; consequently either a 
 nonentity or merely an idea of being, according to 
 those visionaries that are called idealists. 
 
 From what has been shown in the work on The 
 Divine Love and the Divine Wisdom, it is clear 
 that the Divine Essence is love and wisdom (n. 
 28-39) ; that the Divine love and the Divine wis- 
 dom are substance itself and form itself, and are 
 the Very and the Only (n. 40-46); and that God 
 created the universe and all things thereof from 
 Himself and not from nothing (n. 282-284). From
 
 CHAPTER 111., N. 48 55 
 
 this it follows that every created thing, and especially 
 man, and the love and wisdom in him, are some- 
 thing, and not merely an idea of being. For un- 
 less God were Infinite there could be no finite ; and 
 unless the Infinite were the All there could not be 
 any thing ; and unless God had created all things 
 from Himself there would be nullity or nothing. 
 In a word, we are because God is. 
 
 47. As the Divine providence is here treated 
 of, and it is here to be shown that in every thing it 
 does it looks to the Infinite and Eternal, and as this 
 cannot be clearly set forth except in some order, 
 the order shall be as follows : 
 
 (i.) The Infinite in itself and the Eternal in 
 itself is the same as the Divine. 
 
 (ii.) The Infinite and Eternal in itself must 
 needs look to what is infinite {and eter- 
 nal} from itself in things finite. 
 
 (iii.) The Divine providence, in every thing it 
 does, looks to what is infinite and eternal 
 from itself, especially in saving the hu- 
 man race. 
 
 (iv.) An image of the Infinite and Eternal is 
 presented in an angelic heaven from a 
 saved human race. 
 
 (v.) Looking to what is Infinite and Eternal in 
 the formation of the angelic heaven, that 
 it may be before the Lord as one man 
 which is an image of Himself , is the in- 
 most of the Divine providence. 
 
 48. (i.) The Infinite in itself and the Eternal 
 in itself is the same as the Divine. This can be 
 seen from what has been shown in many places in
 
 54 THE "'DIVINE 'PROVIDENCE 
 
 the work on The Divine Love and the Divine Wis- 
 dom. That the Infinite in itself and the Eternal in 
 itself is the Divine is in accord with the angelic 
 idea, the angels understanding by the Infinite no- 
 thing else than the Divine being (esse), and by the 
 Eternal the Divine manifestation (existere). Men also 
 are able to see that the Infinite in itself and Eter- 
 nal in itself is the Divine, and are not able to see it. 
 Those can see it who think of the Infinite not from 
 space, and of the Eternal not from time ; but those 
 who think of what is infinite and eternal from space 
 and time can not see it. Therefore it can be seen 
 by those who think in a higher or interior way in 
 the rational, but can not be seen by those who think 
 in a lower or exterior way. It can be seen by those 
 who call to mind that an infinity of space is impos- 
 sible, also an infinity of time, which is an eternity 
 from which [things have been] ; because infinity is 
 without end, either first or last, that is, without lim- 
 its ; and who also call to mind that an Infinite from 
 itself is impossible, because from itself supposes 
 limit and beginning, or a prior from which it is ; 
 therefore it is unmeaning to speak of the Infinite 
 and Eternal from itself, for this would be like say- 
 ing being (esse) from itself, which is a contradiction ; 
 for an Infinite from itself would be an Infinite from 
 an Infinite, and Esse from itself would be Esse from 
 an Esse ; and this Infinite and Esse would either 
 be the same with The Infinite or would be finite. 
 From these and like reasons, which can be seen in- 
 teriorly in the rational, it is evident that there is an
 
 CHAPTER III., N. 49 55 
 
 Infinite in itself and an Eternal in itself; and that 
 this Infinite and Eternal is the Divine from which 
 are all things. 
 
 49. I know that many will say to themselves, 
 How can one comprehend interiorly in his rational 
 any thing apart from space and apart from time, 
 and not only that this is, but also that it is the All 
 and the Very, from which all things are? But con- 
 sider interiorly whether love or any affection of it, 
 or wisdom or any perception of it, or even thought, 
 is in space and in time; and you will find that it 
 is not. And since the Divine is love itself and wis- 
 dom itself, it follows that the Divine cannot be con- 
 ceived of as in space and in time ; so neither can 
 the Infinite. 
 
 For a clearer perception of this, carefully decide 
 whether thought is in time and space. Suppose 
 thought to go on for ten or twelve hours, may not 
 this length of time seem to be no more than one or 
 two hours, or may it not seem to be one or two 
 days? The apparent duration is according to the 
 state of affection from which the thought springs. 
 If it is an affection of gladness, in which there is 
 no thought about time, ten or twelve hours of 
 thought seem no more than one or two ; but if it 
 is an affection of sorrow, in which time is attended 
 to, the reverse will be true. All this makes clear 
 that time is only an appearance in accord with the 
 state of affection from which the thought springs. 
 The same is true of thought about distance in
 
 56 THE TUVINE 'PROVIDENCE 
 
 space, either when walking or when making a jour- 
 ney. 
 
 50. As angels and spirits are affections that 
 belong to love, and thoughts from affection, they 
 are consequently not in space and time, but only in 
 the appearance of them. To them there is an ap- 
 pearance of space and time, in accord with their 
 states of affection and thoughts therefrom. When, 
 therefore, an angel thinks about another with a de- 
 terminate wish to see him or speak with him, he is 
 instantly present before him. From this it is that 
 with every man there are spirits present that are 
 in like affection with himself, evil spirits with one 
 who is an affection for a like evil, and good spirits 
 with one who is an affection for like good ; and 
 they are as really present as if the man were includ- 
 ed in their society. Space and time have nothing 
 to do with that presence ; because affection and the 
 thought from it are not in space and time ; and 
 spirits and angels are affections and thoughts there- 
 from. 
 
 That this is so it has been granted me to know 
 from a living experience of many years, and from 
 having talked with many after their death, with 
 some in Europe and its various kingdoms, and with 
 some in Asia and Africa and their various king- 
 doms ; and they all were near me. If there were 
 space and time with them, a journey and time to 
 make it would have intervened. 
 
 In fact, this is known to every man from an in- 
 tuition in himself or in his mind, which has been
 
 CHAPTER III., N. 51 57 
 
 proved to me by this, that no one thought of any 
 distance in space when told that I had spoken with 
 some one who had died in Asia, Africa, or Europe ; 
 as, for example, with Calvin, Luther, Melanclhon, or 
 with some king, ruler, or priest in a distant land ; 
 nor did any thought arise, How could he speak 
 with those who lived so far away, or how could 
 they come and be with him, when lands and seas 
 intervened? This has made clear to me also that 
 no one thinks from space and time when thinking 
 of those who are in the spiritual world. Neverthe- 
 less, that there is an appearance of space and time 
 there may be seen in the work on Heaven and Hell 
 (n. 162-169, 191-199). 
 
 5T. From all this it can now be seen that the 
 Infinite and Eternal, thus the Lord, must be thought 
 of apart from space and time, and that such thought 
 is possible ; also that those have such thought who 
 think interiorly in the rational ; and that then the 
 Infinite and Eternal is the same as the Divine. 
 Thus cjo angels and spirits think. From thought 
 abstracted from time and space a comprehension 
 of the Divine Omnipresence and the Divine Omni- 
 potence, also of the Divine from eternity, is possi- 
 ble ; but none at all from thought to which an idea 
 from space and time clings. From all this it is clear 
 that God from eternity can be thought about, but 
 in no wise nature from eternity ; consequently the 
 creation of the universe by God can be thought 
 about, but in no wise creation from nature ; for 
 space and time are properties of nature, but the
 
 58 THE VICINE 'PROYIDENCE 
 
 Divine is apart from space and time. That the 
 Divine is apart from space and time can be seen in 
 the work on The Divine Love and the Divine Wis- 
 dom (n. 7-10, 69-72, 73-76, and elsewhere). 
 
 (ii.) The Infinite and Eternal in itself must 
 needs look to what is infinite and eternal from itself 
 in things finite. By the Infinite and Eternal in it- 
 self the Divine itself is meant, as has been shown in 
 the preceding article ; by things finite all things cre- 
 ated by the Divine, especially men, spirits, and an- 
 gels, are meant, and to look to what is infinite and 
 eternal from Itself is to look to the Divine, that is, 
 Itself, in these, as a man looks at his image in a 
 mirror. That this is so has been shown in many 
 places in the work on The Divine Love and the 
 Divine Wisdom, especially where it has been shown 
 that in the created universe there is an image of 
 man, and this is an image of what is infinite and 
 eternal (n. 317, 318), thus an image of God the Cre- 
 ator, that is, the Lord from eternity. But let it be 
 understood that the Divine in itself is in the Lord, 
 and the Divine from itself is the Divine from the 
 Lord in created things. 
 
 53. But that this may be more fully understood 
 it shall be illustrated. The Divine can look only 
 to the Divine ; and it can look to this nowhere but 
 in things created by Itself. That this is true is evi- 
 dent from this, that one can look to another only 
 from what is his own in himself. He that loves an- 
 other looks to him from his own love in himself;
 
 CHAPTER III., N. 53 59 
 
 and he that is wise looks to another from his own 
 wisdom in himself. He may see that the other loves 
 him or does not love him, and is wise or not wise, 
 but this he sees from the love and wisdom in him- 
 self; and therefore he conjoins himself with the 
 other so far as the other loves him as he loves the 
 other, or so far as the other is wise as he is wise ; 
 for thus they make one. 
 
 It is the same with the Divine in itself, for the 
 Divine in itself is not able to look to itself from an- 
 other, that is, from a man or a spirit or an angel ; 
 for there is nothing in them of the Divine in itself 
 from which [all things are], and to look to the Di- 
 vine from another in whom there is nothing of the 
 Divine would be to look to the Divine from what 
 is not Divine, which is not possible. For this rea- 
 son the conjunction of the Lord with a man or a 
 spirit or an angel is such that every thing that has 
 relation to the Divine is not from them, but from 
 the Lord. For it is known that all the good and 
 all the truth that any one has is from the Lord 
 and not from himself, and that no one can even men- 
 tion the Lord, or His names, "Jesus," and "Christ," 
 except from Him. 
 
 From this, then, it follows, that the Infinite and 
 Eternal, which is the same as the Divine, looks to 
 all things in the finite infinitely, and conjoins Itself 
 with them in accord with the degree of reception of 
 wisdom and love in them. In a word, the Lord can 
 have an abode in man or angel and dwell with 
 them, only in His own, and not in what is their
 
 60 THE 'DIVINE 
 
 own \proprium}, for that is evil ; and if it were good 
 it would be finite, which in itself and from itself can 
 not contain the Infinite. All this makes clear that 
 it is impossible for a finite being to look to the In- 
 finite ; but it is possible for the Infinite to look to 
 what is infinite from Himself in finite beings. 
 
 54. There is an appearance that no conjunction 
 is possible between the Infinite and the finite, be- 
 cause there is no possible ratio between them, and 
 because the finite cannot contain what is infinite ; 
 nevertheless, such a conjunction is possible, both be- 
 cause the Infinite created all things from Himself 
 (as is shown in the work on The Divine Love and 
 the Divine Wisdom, n. 282284), and because the 
 Infinite in things finite can look only to what is in- 
 finite from Himself, and with finite beings this infin- 
 ite from Himself can appear to be in them, whereby 
 a ratio between the finite and the infinite is pro- 
 vided, not from the finite, but from the infinite in 
 the finite ; and by this also the finite being becomes 
 capable of containing what is infinite, not the finite 
 being in himself, but as if in himself from what is 
 infinite from itself in him. But of this more in what 
 now follows. 
 
 55. (iii.) The Divine providence, in all that it 
 does, looks to what is infinite and eternal from it- 
 self, especially in saving the human race. The In- 
 finite and Eternal in itself is the Divine itself, or the 
 Lord in Himself, while the Infinite and Eternal from 
 itself is the Divine going forth, that is, the Lord in
 
 CHAPTER 111., N. $6 61 
 
 others created from Himself, thus in men and in 
 angels ; and this Divine is the same as the Divine 
 providence. For by means of the Divine from Him- 
 self the Lord provides that all things may be held 
 together in the order in which and into which they 
 were created. And as this is the work of the Divine 
 that goes forth, it follows that all this is the Divine 
 providence. 
 
 56. That the Divine providence in every thing 
 that it does looks to what is infinite and eternal 
 from itself can be seen from this, that every created 
 thing goes forth from a First, which is the Infinite 
 and Eternal, to things last, and from things last to 
 the First from which (a quo], as has been shown in 
 the work on The Divine Love and the Divine Wis- 
 dom, where the creation of the universe is treated of. 
 And as the First from which (a quo) is inmostly in all 
 development, it follows that the Divine that goes 
 forth, that is, the Divine providence, in all that it 
 does, looks to some image of the Infinite and Eter- 
 nal. This it looks to in all things, but in some 
 things obviously to perception, in others not. It 
 presents that image obviously to perception in the 
 variety of all things, and in the fructification and 
 multiplication of all things. 
 
 An image of the Infinite and Eternal in the 
 variety of all things, is apparent in this, that there 
 is no thing that is the same as another, nor can 
 there be to eternity. In the faces of men this is 
 evident to the eye from the beginning of their cre- 
 ation ; consequently it is evident from their minds,
 
 62 THE *D/K/N ^PROVIDENCE 
 
 of which their faces are types ; also from their affec- 
 tions, perceptions, and thoughts, for these constitute 
 the mind. For this reason in the entire heaven 
 there are no two angels or no two spirits that are 
 the same ; nor can there be to eternity. The same 
 is true of every visible object in the two worlds, the 
 natural and the spiritual. From all this it can be 
 seen that variety is infinite and eternal. 
 
 An image of the Infinite and Eternal in the 
 fructification and multiplication of all things, is 
 evident in the vegetable kingdom from the ability 
 implanted in seeds, and in the animal kingdom from 
 prolification, especially in fishes, which, if fructified 
 and multiplied to the extent of their ability, would 
 within a century fill the entire space of the world 
 and even of the universe. From this it is clear that 
 in that ability an endeavor to an infinite self-propa- 
 gation lies hidden. And as fructifications and mul- 
 tiplications have not failed from the beginning of 
 creation, nor will ever fail to eternity, it follows that 
 in that ability there is also an endeavor to an eter- 
 nal self-propagation. 
 
 57. The same is true of men in regard to their 
 affections which belong to their love, and their per- 
 ceptions which belong to their wisdom. The variety 
 of both of these is infinite and eternal ; so, too, 
 their fructification and their multiplication, which 
 are spiritual. No man enjoys an affection or per- 
 ception so like another's as to be the same ; nor 
 can such ever be. Moreover, affections may be 
 fructified and perceptions multiplied without end.
 
 CHAPTER III., N. $8 63 
 
 That knowledge is inexhaustible is known. This 
 ability to frucWy and multiply without end, that is, 
 infinitely and eternally, men have in natural things, 
 the spiritual angels in spiritual things, and the celes- 
 tial angels in celestial things. Not only are affec- 
 tions, perceptions, and knowledges such in general ; 
 but also every single thing in them, even the least, 
 in particular. They are such because they have 
 their existence from the Infinite and Eternal in itself 
 by means of what is infinite and eternal from itself. 
 But inasmuch as the finite has in itself nothing of 
 the Divine, there is in man or angel no such thing 
 as his own, not even the least, for a man or an angel 
 is finite, and purely a receptacle, in itself dead ; and 
 whatever is living in him is from the Divine going 
 forth conjoined with him by contiguity, and appear- 
 ing to him as if it were his. That this is so will be 
 seen in what follows. 
 
 58. The Divine providence looks to what is 
 infinite and eternal from itself especially in saving 
 the human race, because the Divine providence has 
 as its end a heaven from the human race (as has 
 been shown above, n. 27-45) ; and because this is 
 its end it follows that the reformation and the re- 
 generation of man, thus his salvation, is what the 
 Divine providence especially looks to, for from those 
 that have been saved or regenerated heaven exists. 
 Since to regenerate man is to unite good and truth 
 in him, or love and wisdom, as they are united in 
 the Divine that goes forth from the Lord, it is to 
 this that the Divine providence especially looks in
 
 64 THE 'DIVINE TROl/IDENCE 
 
 saving the human race. The image of the Infinite 
 and Eternal is in man exclusively in the marriage 
 of good and truth. That this is accomplished in 
 mankind by the Divine that goes forth is known 
 from the facl: that there have been those who when 
 filled with the Divine that goes forth, which is called 
 the Holy Spirit, have prophesied, of whom in the 
 Word ; and there are those who, when enlightened, 
 behold Divine truths in the light of heaven ; this 
 can be especially seen in angels, who sensibly per- 
 ceive the presence, the influx, and the conjunction ; 
 but angels also recognize that this conjunction is 
 nothing more than what may be called an adjunc- 
 tion. 
 
 59. It has not heretofore been known that the 
 Divine providence in its whole progress with man 
 looks to his eternal state. It can look to nothing 
 else, because the Divine is Infinite and Eternal, and 
 the Infinite and Eternal, that is, the Divine, is not 
 in time, and therefore all future things are present 
 to it ; and the Divine being such, it follows that 
 there is what is eternal in each and every thing that 
 it does. But those who think from time and space 
 scarcely perceive this, not only because they love 
 temporal things, but also because they think from 
 what is present in the world and not from what is 
 present in heaven, for that is to .them as far away as 
 the end of the earth. But when those who are in 
 the Divine think from what is present, they think 
 from what is eternal because they think from the 
 Lord, saying within themselves, What is that which
 
 CHAPTER 111., N. 60 65 
 
 is not eternal? Is not the temporal relatively no- 
 thing, and does it not become nothing when it is 
 ended? It is not so with what is eternal; that alone 
 Is ; for its being (esse) has no end. To think thus 
 when thinking from what is present is to think 
 at the same time from what is eternal ; and when a 
 man so thinks, and at the same time so lives, the 
 Divine going forth in him, that is, the Divine pro- 
 vidence, looks in its entire progress to the state of 
 his eternal life in heaven, and leads towards it. 
 That in every man, both in the evil and in the good, 
 the Divine looks to what is eternal, will be seen in 
 what follows. 
 
 60. (iv.) An image of the Infinite and Eter- 
 nal is presented in an angelic heaven. Among the 
 things we need to know about is the angelic heaven ; 
 for every one who has any religion thinks about it, 
 and wishes to go there. But heaven is granted 
 only to those who know the way to it and walk 
 in that way. And that way can to some extent be 
 known by knowing the character of those who 
 constitute heaven, also by knowing that no one be- 
 comes an angel, that is, comes into heaven, unless 
 he carries with him from the world what is angelic ; 
 and in what is angelic there is present a knowledge 
 of the way from walking in it, and a walking in the 
 way through a knowledge of it. Moreover, in the 
 spiritual world there are actually ways that lead to 
 every society of heaven and to every society of 
 hell ; and there each one as if from himself sees his
 
 66 THE 'DIVINE 'PROVIDENCE 
 
 own way. He sees it because there is a way there 
 for every love ; and the love reveals the way and 
 leads one to his fellows. Other ways than the way 
 of his love no one sees. From this it is clear that 
 angels are nothing but heavenly loves, for other- 
 wise they would not have seen the ways leading to 
 heaven. But this can be more fully seen when 
 heaven is described. 
 
 61. Every man's spirit is affection and thought 
 therefrom ; and as every affection is from the love 
 and every thought is from the understanding, every 
 spirit is his own love, and his own understanding 
 therefrom. For this reason, when a man is think- 
 ing solely from his own spirit, which he does when 
 meditating at home by himself, he thinks from the 
 affection which. belongs to his love. From this it is 
 clear that when a man becomes a spirit, as he does 
 after death, he is an affection of his own love, and 
 is no other thought than what belongs to his affec- 
 tion. He is an evil affection, which is a lust, if his 
 love has been a love of evil ; and he is a good affec- 
 tion if his love has be"en a love of good ; and every 
 one has a good affection so far as he has shunned 
 evils as sins ; and every one has an evil affection so 
 far as he has not so shunned them. And inasmuch 
 as all spirits and angels are affections, the entire 
 angelic heaven is evidently nothing but the love of 
 all affections of good, and the consequent wisdom 
 of all perceptions of truth. And as every good and 
 truth is from the Lord, and the Lord is love itself 
 and wisdom itself, it follows that the angelic heaven
 
 CHAPTER 111., N. 6j 67 
 
 is His image. And as the Divine love and the Di- 
 vine wisdom in their form are Man, it also follows 
 that the angelic heaven cannot be otherwise than in 
 such a form. But of this more will be said in the 
 following chapter. 
 
 62. The angelic heaven is an image of the In- 
 finite and Eternal because it is an image of the 
 Lord, and the Lord is the Infinite and Eternal. An 
 image of His Infinite and Eternal is manifest in this, 
 that heaven is made up of myriads of myriads of 
 angels ; and that it is made up of as many societies 
 as there are general affections of heavenly love ; 
 and that each angel in each society is distinctly his 
 own affection ; and that the form of heaven, which 
 before the Lord is as one, just as a man is one, is 
 from so great a number of affections in general and 
 in particular; and that this form is perfected to 
 eternity according to the increase of numbers, for the 
 greater the number of those that enter into the form 
 of the Divine love, which is the form of forms, the 
 more perfect the unity becomes. From all this it is 
 very clear that an image of the Infinite and Eternal 
 is presented in the angelic heaven. 
 
 63. From the idea of heaven given by this 
 brief description it is evident that it is an affeclion 
 from the love of good that makes heaven in man. 
 But who at the present day knows this? Who 
 knows even what the affection from the love of 
 good is, or that affections from the love of good are 
 innumerable, in fact, infinite? For, as has been 
 said, every angel is distinctly his own affection ; 
 and the form of heaven is the form of all the affec-
 
 68 THE ^DIYINE 'PROVIDENCE 
 
 tions of the Divine love there. To unite all affec- 
 tions into this form is possible only to Him who is 
 love itself and also wisdom itself, and who is at once 
 Infinite and Eternal, for what is infinite and eternal 
 is in every thing of the form, the infinite in the con- 
 junction and the eternal in the perpetuity ; and if 
 what is infinite and eternal were withdrawn from it 
 it would dissolve in an instant. Who else can com- 
 bine affections into a form? Who else can even 
 unite a single part of it? For a single part can be 
 united only from a universal idea of all, and the 
 universal of all only from a particular idea of each 
 part. That form is composed of myriads of myr- 
 iads ; and myriads enter it each year, and will con- 
 tinue to enter into it to eternity. All children enter 
 into it ; and as many adults as are affeclions from a 
 good of love. From all this again an image of the 
 Infinite and Eternal can be seen in the angelic 
 heaven. 
 
 64. (v.) Looking to what is infinite and eter- 
 nal in the formation of the angelic heaven, that it 
 may be before the Lord as one man, which is an im- 
 age of Himself, is the inmost of the Divine provid- 
 ence. That the entire heaven is as one man before 
 the Lord and likewise each society of heaven, and 
 that it is from this that each angel is a man in com- 
 plete form, and this because God the Creator, who 
 is the Lord from eternity, is Man, may be seen in the 
 work on Heaven and Hell (n. 59-86) ; also, that in 
 consequence there is a correspondence of all things
 
 CHAPTER 111., N. 66 69 
 
 of heaven with all things of man (n. 87-102). That 
 the entire heaven is as one man has not been seen 
 by me ; since the entire heaven can be seen by no 
 one except the Lord ; but that an entire society of 
 heaven, greater or smaller, appears as one man, has 
 several times been seen by me ; and it was then said 
 that the greatest society, which is heaven in its 
 entire aggregate, so appears, but only before the 
 Lord ; and that this is the reason why every angel 
 is in complete form a man. 
 
 65. As in the Lord's sight the entire heaven is 
 as one man, so heaven is divided into as many gen- 
 eral societies as there are organs, viscera, and mem- 
 bers in a man ; and each general society is divided 
 into as many less general or particular societies as 
 there are larger divisions in each of the viscera 
 and organs. From this it is evident what heaven is. 
 And since the Lord is the very Man, and heaven is 
 his image, to be in heaven is called being in the 
 Lord. That the Lord is the very Man can be seen 
 in the work on The Divine Love and the Divine 
 Wisdom (n. 11-13, 285-289). 
 
 6C>. From all this the arcanum, which may be 
 called angelic, can in some measure be seen, namely, 
 that every affection for good and at the same time 
 for truth is in its form a man ; for whatever goes 
 forth from the Lord, by its derivation from His 
 Divine love is an affection for good, and by its 
 derivation from His Divine wisdom is an affection 
 for truth. The affection for truth that goes forth 
 from the Lord appears in angel and in man as a
 
 70 THE ' DIVINE TROYIDENCE 
 
 perception and consequent thought of truth, for the 
 reason that attention is given to the perception and 
 thought, and little to the affection from which these 
 spring, although they go forth from the Lord as one 
 with affection for truth. 
 
 67. Since, then, man by creation is a heaven in 
 the least form, and consequently an image of the 
 Lord, and since heaven consists of as many affec- 
 tions as there are angels, and each affection in its 
 form is a man, it follows that it is the continual aim 
 of the Divine providence that man may become a 
 heaven in form and consequently an image of the 
 Lord, and since this is effected by means of the 
 affection for good and truth, that he may become 
 such an affection. This, therefore, is the continual 
 aim of the Divine providence. But its inmost is 
 that man may be in this or that place in heaven, or 
 in this or that place in the Divine heavenly man ; 
 for thus is he in the Lord. This is accomplished, 
 however, only with those whom the Lord can lead 
 to heaven. And as the Lord foresees this, He 
 also provides continually that man may become 
 such ; for thereby every one who permits himself to 
 be led to heaven is prepared for his own place in 
 heaven. 
 
 68. It has been said above that heaven is di- 
 vided into as many societies as there are organs, 
 viscera, and members in a man ; and in these no 
 part can be in any place but its own. Consequently 
 as angels are such parts of the Divine heavenly 
 Man, and none become angels except such as
 
 CHAPTER III., N. 69 71 
 
 have been men in the world, it follows that the man 
 who permits himself to be led to heaven is contin- 
 ually prepared by the Lord for his own place ; and 
 this is done by means of such an affection for good 
 and truth as corresponds with it. Moreover, every 
 angel- man when he leaves this world is assigned to 
 his place. This is the inmost of the Divine provid- 
 ence respecting heaven. 
 
 69. On the other hand, the man who does not 
 permit himself to be led to heaven and assigned is 
 prepared for his own place in hell. For left to him- 
 self man tends continually to the lowest part of hell, 
 but he is continually withheld by the Lord ; and 
 he who cannot be withheld is prepared for a certain 
 place there, to which also he is assigned immedi- 
 ately after he leaves this world ; and this place there 
 is opposite to a certain place in heaven ; for hell is 
 the opposite of heaven. Therefore as the angel- 
 man, according to his affection for good and truth, 
 is allotted his own place in heaven, so the devil- 
 man, according to his affection for evil and falsity, 
 is allotted his own place in hell. For these two 
 opposites, arranged in like position over against 
 each other, are held in connection. This is the in- 
 most of the Divine providence respecting hell.
 
 IV. 
 
 THERE ARE LAWS OF DIVINE PROVIDENCE THAT ARE UN- 
 KNOWN TO MEN. 
 
 'THHAT there is a Divine providence is known, 
 X but what it is is not known. This is not 
 known because the laws of the Divine pro- 
 vidence are arcana heretofore concealed in the wis- 
 dom of angels, but now to be revealed, that what 
 belongs to the Lord may be ascribed to Him, and 
 what does not belong to man may not be ascribed 
 to any man. For many in the world attribute all 
 things to themselves and their own prudence ; or 
 what they can not attribute to that they call acci- 
 dental or casual, not knowing that human prudence 
 is nothing, and that accidental and casual are idle 
 words. 
 
 It is said that the laws of the Divine pro- 
 vidence are arcana heretofore hidden in the wis- 
 dom of angels. This is because in the Christian 
 world the understanding, for religion's sake, has 
 been closed in respe<5t to Divine things, and con- 
 sequently it has become in such things so obtuse 
 and resistant that man has not been able because 
 he has not been willing, or has not been willing be- 
 cause he has not been able, to understand anything 
 more about the Divine providence than simply that
 
 CHAPTER /K., N. 70 73 
 
 it exists, and to reason whether it exists or not, and 
 also whether it is only universal or also particular. 
 When for religion's sake the understanding is closed 
 in respect to Divine things it can go no further 
 than this. 
 
 But since there has been in the church an ac- 
 knowledgment that man is unable from himself to 
 do good that is in itself good, and unable from him- 
 self to think truth that is in itself truth, and since 
 these are one with the Divine providence (because 
 believing the one depends upon believing the other), 
 it is necessary, lest the one be affirmed and the 
 other denied and thus both perish, that what the 
 Divine providence is be explicitly revealed. But 
 this cannot be revealed unless the laws by which 
 the Lord cares for and rules the things of man's 
 will and understanding are disclosed. For the laws 
 of Divine providence are what make known its na- 
 ture ; and only he who knows its nature can ac- 
 knowledge it, for then he sees it. For this reason 
 the laws of Divine providence, heretofore hidden in 
 the wisdom of angels, are now revealed. 

 
 
 V. 
 
 IT IS A LAW OF THE DIVINE PROVIDENCE THAT MAN SHOULD 
 ACT FROM FREEDOM IN ACCORDANCE WITH REASON. 
 
 fgj 
 
 EVERYONE knows that man has the freedom 
 to think and will just as he pleases, but not 
 the freedom to say whatever he thinks, or to 
 do whatever he wills ; therefore the freedom that is 
 here meant is spiritual freedom, and not natural 
 freedom, except when the two make one. For 
 thinking and willing are spiritual, but speaking and 
 doing are natural. Moreover, these are clearly 
 distinguished in man ; for a man is able to think 
 what he does not speak, and to will what he does 
 not do ; which makes clear that the spiritual and 
 the natural in man are discriminated ; consequently 
 man can pass from one to the other only througk 
 a boundary, such a boundary as may be likened to 
 a door that must first be unfastened and opened. 
 This door stands open as it were in those who 
 think and will from reason in accordance with the 
 civil laws of the government and the moral laws of 
 society ; for such say what they think and do as 
 they will ; but the door stands shut as it were in 
 those who think and will in opposition to those 
 laws. Whoever attends to his volitions and con- 
 sequent aclions will notice that such a boundary
 
 CHAPTER v., N. 72 75 
 
 intervenes, and sometimes frequently in a single 
 conversation or a single aclion. This has been 
 premised to make clear that to acl from freedom in 
 accordance with reason means to think and will 
 freely and thus to speak and do freely what is in 
 accordance with reason. 
 
 72. But as few are aware that this can be a 
 law of Divine providence, for the reason chiefly that 
 this gives a man freedom also to think evil and fals- 
 ity, (although the Divine providence is continually 
 leading him to think and will what is good and 
 true,) that this may be clearly seen the subject must 
 be considered step by step, which shall be done in 
 the following order : 
 
 (i.) Man possesses reason and freedom, or ra- 
 tionality and liberty ; and these two 
 faculties are in man from the Lord. 
 Whatever a man does from freedom, wheth- 
 er it be of reason or not, provided it is 
 in accordance with his reason, appears 
 to him to be his. 
 
 Whatever a man does from freedom in ac- 
 cordance with his thought is appropri- 
 ated to him as his, and remains. 
 
 (iv.) It is by means of these two faculties that 
 man is reformed and regenerated by 
 the Lord; and without them he cannot 
 be reformed and regenerated. 
 (v.) By means of these two faculties man can 
 be so far reformed and regenerated as 
 he can be led by means of them to ac- 
 knowledge that every thing good and 
 true that he thinks and does is from the 
 Lord, and not from himself. 
 
 fvi.) By means of these two faculties the con-
 
 76 THE THriNE ^ROVIDENCE 
 
 junction of the Lord 'with man and the 
 reciprocal conjunction of man with the 
 Lord are effected. 
 
 , ... ^7 T J J. si r TV- 
 
 (vn.) The Lord preserves these two faculties in 
 man unharmed and as sacred in the 
 whole course of His Divine providence. 
 (viii.) Therefore it is \a law] of the Divine pro- 
 vidence that man should aft from free- 
 dom in accordance wjth reason. 
 
 73. (i.) Man possesses reason and freedom, or 
 rationality and liberty, and these two faculties are 
 in man from the Lord. That man has the faculty 
 of understanding which is rationality, and the fac- 
 ulty of thinking, willing, speaking and doing what 
 he understands, which is liberty, and that these 
 two faculties are in man from the Lord, has been 
 treated of- in the work on The Divine Love and 
 the Divine Wisdom (n. 264-270, 425 ; also above, n. 
 43, 44). But as many doubts may arise respecting 
 either of these when- they are made a subject of 
 thought, at the outset I will merely advance some- 
 thing respecting the freedom to acl in accordance 
 with reason that is in man. 
 
 First, however, it must be seen that all freedom 
 is a property of love, insomuch that love and free- 
 dom are one. And as love is the life of man, free- 
 dom also belongs to his life. For every enjoyment 
 that man has is from his love ; no enjoyment is pos- 
 sible from any other source; and acling from love's 
 enjoyment is acling from freedom ; for a man is 
 led by enjoyment as a thing is borne along by the 
 current of a river. Since, then, there are many
 
 CHAPTER V., N. 7} 77 
 
 loves, some harmonious and some discordant, it fol- 
 lows that there are likewise many kinds of freedom ; 
 but in general three, natural, rational, and spirit 
 ual. 
 
 Natural freedom every one has by inheritance. 
 From, it man loves nothing but self and the world ; 
 his first life is nothing else. And as from these 
 two loves all evils spring, and thus it comes that 
 evils belong to the love, it follows that thinking 
 and willing evils is man's natural freedom ; and 
 when he has confirmed evils in himself by reason- 
 ings he does evils from freedom in accordance with 
 his reason. Thus his doing evils is from his fac- 
 ulty that is called liberty ; and his confirming them 
 is from his faculty that is called rationality. 
 
 A man's desire, for example, to commit adultery, 
 to defraud, to blaspheme, to take revenge, is from 
 the love into which he is born ; and when he con- 
 firms these evils in himself, and thereby makes 
 them allowable, then, from the enjoyment of the 
 love of them, he as it were freely in accordance 
 with reason thinks and wills them, and, so far as 
 civil laws do not prevent, speaks and acls accord- 
 ingly. It is from the Lord's Divine providence that 
 man is permitted to do this, because he has free- 
 dom or liberty. Man is in this kind of freedom by 
 nature, because by inheritance ; and all those are 
 in it who by means of reasonings have confirmed 
 it in themselves from the enjoyment of the love of 
 self and the world. 
 
 Rational freedom is from the love of reputation
 
 78 THE 'DIVINE 'PROVIDENCE 
 
 with a view to honor or gain. The enjoyment of 
 this love lies in appearing externally as a moral 
 man; and because man loves such a reputation, 
 he does not defraud, commit adultery, take revenge, 
 or blaspheme ; and because he makes this a mat- 
 ter of reason, he acls from freedom in accordance 
 with his reason in sincere, just, chaste, and friendly 
 ways; and furthermore, from his reason he can 
 advocate such conduct. But if his rational is merely 
 natural and not spiritual, such freedom is merely ex- 
 ternal freedom, not internal freedom ; for he does 
 not love these goods in the least inwardly, but only 
 outwardly for the sake of his reputation, as has been 
 said, and for this reason the good deeds that he 
 does are not in themselves good. He may even 
 assert that these things ought to be done for the 
 public welfare ; but this he says not from any love 
 for the public welfare, but from a love for his own 
 honor or gain. His freedom, therefore, derives 
 nothing from a love for the public welfare, neither 
 does his reason, since this assents to his love. Con- 
 sequently, this rational freedom is a more internal 
 natural freedom. This freedom, too, by the Lord's 
 Divine providence remains with every one. 
 
 Spiritual freedom is from a love for eternal life. 
 Into that love and its enjoyment no one comes ex- 
 cept he that thinks evils to be sins and in conse- 
 quence does not will them, and at the same time 
 looks to the Lord. As soon as one does this he is 
 in that freedom. For one's ability not to will evils 
 because they are sins, and not to do them for that
 
 CHAPTER V., N. 74 79 
 
 reason, comes from the more internal or higher free- 
 dom, which is from his more internal or higher 
 love. At first such a freedom does not seem to be 
 freedom, and yet it is ; and afterwards it so appears, 
 and then man acls from freedom itself, in accord- 
 ance with reason itself, in thinking, willing, speak- 
 ing, and doing what is good and true. This free- 
 dom increases as natural freedom decreases and 
 becomes subservient ; and it conjoins itself with ra- 
 tional freedom and purifies it. 
 
 Any one may come into this freedom if he is 
 but willing to think that life is eternal, and that the 
 temporary enjoyment and bliss of life in time are 
 but as a fleeting shadow, compared with the nev- 
 er-ending enjoyment and bliss of a life in eternity ; 
 and this a man can think if he wishes, because he 
 has rationality and liberty, and because the Lord, 
 from whom these two faculties are derived, contin- 
 ually gives the ability. 
 
 74. (ii.) Whatever a man does from freedom, 
 whether it be of reason or not, provided it is in 
 accordance with his reason, appears to him to be 
 his. What rationality and liberty, which are pecu- 
 liar to man, are, can be most clearly understood by 
 a comparison of man with beasts. For beasts have 
 no rationality or ability to understand, and no lib- 
 erty or ability to will freely ; consequently they have 
 no understanding or will, but in place of under- 
 standing they have knowledge, and in place of will 
 they have affection, both of which are natural. And
 
 80 THE TiiyiNE TROt'IDEMCE 
 
 as they do not possess these two faculties, they 
 have no thought ; but in place of thought they have 
 an internal sight which makes one by correspond- 
 ence with their external sight. 
 
 Every affection has its mate, which is like a 
 spouse ; affection from natural love has knowledge, 
 affection from spiritual love understanding, and affec- 
 tion from celestial love wisdom. For an affection 
 without its mate as a spouse is not any thing ; it is as 
 being (esse) without coming forth (existere], or as sub- 
 stance without form, of which nothing can be predi- 
 cated. Therefore, in every thing created there is 
 something that is referable to the marriage of good 
 and truth, as has been shown above in many places. 
 In beasts there is a marriage of affection and know- 
 ledge, the affection in them pertaining to natural 
 good, and knowledge to natural truth. 
 
 Since, then, affection and knowledge in beasts 
 act completely as one, and their affection cannot 
 be raised above their knowledge nor their know- 
 ledge above their affection, but whenever raised are 
 both raised together, and since they have no spir- 
 itual mind, into which, or into the light and heat 
 of which, they can be raised, therefore they have 
 no capacity to understand, that is, rationality, and 
 no capacity to will freely, that is, liberty ; they have 
 merely natural affection with its knowledge. The 
 natural affection that they possess is an affection 
 for providing themselves food, shelter, and off- 
 spring, and for escaping or avoiding injury, with all 
 requisite knowledge of these things. Such being
 
 CHAPTER V., N. 75 81 
 
 the state of their life they have no ability to think, 
 This I wish or do not wish ; This I know or do 
 not know ; or still less, This I understand, and this 
 I Jove; but from their affection by means of their 
 knowledge they are borne along without rationality 
 or liberty. They are so borne along, not from the 
 natural world, but from the spiritual. For there is 
 nothing in the natural world unconnected with the 
 spiritual world. From that world is every cause 
 that produces an effect. Something on this sub- 
 ject may be seen below (n. 96). 
 
 75 With man it is otherwise. He has not 
 only affection from natural love, but also affection 
 from spiritual love, and affection from celestial love. 
 For the human mind is of three degrees, as shown 
 in Part Third of the work on The Divine Love and 
 the Divine Wisdom. Consequently a man can be 
 raised up from natural knowledge into spiritual 
 understanding and from that into celestial wisdom ; 
 and from these two, understanding and wisdom, he 
 can look to the Lord, and thus be conjoined with 
 Him, whereby he lives forever. But this exaltation 
 in respect to affection would not be possible, un- 
 less man had from rationality an ability to raise the 
 understanding, and from liberty an ability to will 
 to do it. 
 
 By means of these two faculties man has the 
 ability to reflect within himself upon those things 
 that he perceives outside of himself by means of 
 the bodily senses. He also has the ability to think 
 above about what he is thinking below. For one
 
 82 THE <D/K/N 'PROVIDENCE 
 
 can say , This I have thought and this I now think ; 
 also, This I have willed and this I now will ; or 
 again, This I understand to be true, this I love 
 because it is such ; and so on. From this it is clear 
 that man thinks above thought, seeing it as if be- 
 neath him. This ability man has from rationality 
 and from liberty, from rationality this capacity for 
 higher thought, from liberty the capacity to will 
 from affeclion to so think. For without the liberty 
 so to think he would not have the will, and conse- 
 quently not the thought. 
 
 For this reason those that have no wish to un- 
 derstand any thing except what pertains to the 
 world and its nature, and no wish to understand 
 what moral and spiritual good and truth are, can 
 not be raised from knowledge into understanding, 
 still less into wisdom ; for they have closed up 
 these capacities, and therefore make themselves to 
 be men no further than having an ability to under- 
 stand, if they will, and an ability to so will, from the 
 rationality and liberty implanted in them. From 
 these two faculties man is able to think, and to 
 speak from thought ; in all other things men are 
 not men but beasts ; and some, from the abuse of 
 these faculties, are worse than beasts. 
 
 76. From an unobscured rationality any one 
 can see or comprehend that it is only from an ap- 
 pearance that it is his that man can be in any affec- 
 tion for knowing, or in any affeclion for understand- 
 ing. For every enjoyment and pleasure, and there- 
 fore every thing of the will, is from affeclion, which
 
 CHAPTER V., N. j6 83 
 
 belongs to love. Who can wish to know any thing 
 or to understand any thing, unless he has some 
 pleasure from affection ? And who can possess this 
 pleasure of affection unless that which moves the 
 affection appears to be his? If nothing were his, 
 but everything another's, in other words, if any one 
 from his own affections should pour something into 
 the mind of another who had no affeclion for know- 
 ing and understanding as if from himself, would the 
 other receive it, or even possess the ability to re- 
 ceive it? Would he not be like what is called a 
 dullard and a stock? 
 
 From this it is clearly evident that although 
 every thing that man perceives, and thinks and 
 knows therefrom, and wills and does in accord with 
 the perception, flows into him ; nevertheless, it is 
 made by the Lord's Divine providence to appear to 
 be man's ; for otherwise, as has been said, the man 
 could receive nothing, and therefore he could be 
 endowed with no understanding or wisdom. It is 
 acknowledged that every thing good and true is 
 the Lord's and not man's, and yet that it appears 
 to man to be his ; and because every thing good 
 and true so appears, all things of the church and 
 of heaven, consequently all things of love and wis- 
 dom, and of charity and faith, so appear, and yet 
 nothing of these is man's. Unless it is made to ap- 
 pear to man that he perceives these things as if 
 from himself he has no ability to receive them from 
 the Lord. From all this the truth of the matter 
 can be seen, namely, that whatever one does from
 
 84 THE <D/F/N VROWDENCE 
 
 freedom, whether it be of reason or not, provided 
 it is in accordance with his reason, appears to him 
 to be his. 
 
 77. With his faculty called rationality who is 
 not able to understand that this or that good is 
 useful to society, and that this or that evil is harm- 
 ful to it; for example, that justice, sincerity, and 
 the chastity of marriage, are useful to society, and 
 that injustice, insincerity, and adulterous relations 
 with the wives of others, are harmful to it ; conse- 
 quently, that these evils in themselves are injuries, 
 and that the goods in themselves are benefits ? 
 Who, therefore, is not able, if he will, to make these 
 distinctions matters of reason? He has rationality, 
 and he has liberty ; and so far as he, for these rea- 
 sons, shuns these evils in himself, are his rationality 
 and liberty uncovered and made manifest, and so far 
 do they regulate, and give perception and ability ; 
 and so far as this is done man looks to these goods 
 as a friend looks to his friends. 
 
 From all this man is able afterwards from his 
 faculty which is called rationality to draw conclu- 
 sions about such goods as are useful to society in 
 the spiritual world, and about the evils that are 
 harmful there, if in place of evils he understands 
 sins, and in place of goods works of charity. This 
 a man is able, if he will, to make a matter of his 
 reason, since he has rationality and liberty. And so 
 far as he shuns these evils as sins are his rationality 
 and liberty uncovered and made manifest, and so 
 far they regulate and give perception and ability;
 
 CHAPTER V., N. -j8 85 
 
 and so far as this is done, he looks to the goods of 
 charity as neighbor looks to neighbor, from mutual 
 love. 
 
 Since, then, it is the Lord's will, for the sake ot 
 reception and conjunction, that whatever a man 
 does freely in accordance with reason should appear 
 to him to be his, and this is in accordance with 
 reason itself, it follows that man is able from his 
 reason to will this on the ground that it constitutes 
 his eternal happiness ; and by the Lord's Divine 
 power, when it is invoked, is able to do it. 
 
 78. (iii.) Whatever a man does from freedom 
 in accordance with his thought is appropriated to 
 him as his and remains. This is because man's 
 own (proprium) and his freedom make one. Man's 
 own belongs to his life ; and what a man does from 
 his life he does from freedom. Again, man's own 
 belongs to his love, for every one's life is his love ; 
 and what a man does from his life's love he does 
 from freedom. From his freedom man acls in ac- 
 cordance with his thought, for the reason that 
 whatever belongs to one's life or love becomes a 
 subject of thought and is confirmed by his thought ; 
 and when it has been confirmed he does it from 
 freedom in accordance with his thought. 
 
 For whatever a man does he does from the will 
 by means of the understanding ; and freedom be- 
 longs to the will, and thought to the understanding. 
 Moreover, from freedom man is able to act contrary 
 to reason, also to acl: in accordance with reason and
 
 86 THE TtlVlNE PROVIDENCE 
 
 not from freedom ; but what is so done is not ap- 
 propriated to the man ; it belongs merely to his 
 lips and body, not to his spirit and heart. But 
 whatever is from his spirit and heart, when it 
 comes to be also of the lips and body, is appro- 
 priated to him. That this is so could be shown 
 by many illustrations ; but this is not the place for 
 them. 
 
 To be appropriated to man means to enter in- 
 to his life, and to become a part of his life, conse- 
 quently to become his own. Yet there is nothing, 
 as will be shown in what follows, that is man's own, 
 it merely seems to him as if it were. Here it needs 
 only to be said that every good that a man does 
 from freedom in accordance with reason is appro- 
 priated to him as his, because in the thinking, the 
 willing, the speaking, and the doing, it appears to 
 him to be his ; nevertheless, the good is not man's 
 but the Lord's in man (as may be seen above, n. 
 76). How evil is appropriated to man will be seen 
 in the proper place. 
 
 79. It is also said that whatever one does from 
 freedom in accordance with his thought remains, 
 since nothing that a man has appropriated to him- 
 self can be eradicated ; for it has come to be of 
 his love and at the same time of his reason, or of 
 his will and at the same time of his understanding, 
 and consequently of his life. It can be removed, 
 but it cannot be eliminated ; and when removed 
 it is as it were transferred from the centre to the
 
 CHAPTER V., N. 79 87 
 
 circumference, and there it stays. This is what is 
 meant by its remaining. 
 
 For instance, if a man in his boyhood and youth 
 has appropriated to himself a certain evil by do- 
 ing it from the enjoyment of his love, like fraud 
 or blasphemy or revenge or fornication, as these 
 things have been done from freedom in accordance 
 with his thought he has appropriated them to him- 
 self; but if he afterwards repents of. them, shuns 
 them, and looks upon them as sins that must be 
 hated, and thus refrains from them from freedom 
 in accordance with reason, then the good things to 
 which those evils are opposed are appropriated to 
 him. These goods then constitute the centre and 
 remove the evils towards the circumferences further 
 and further, to the extent that he loathes and turns 
 away from them. Nevertheless, they cannot be so 
 cast out as to be said to be extirpated, although by 
 such removal they may appear to be extirpated, 
 which is effected by man's being withheld from evils 
 and held in goods by the Lord. This is true both 
 of all man's inherited evil and of all his actual 
 evil. 
 
 Moreover, I have seen this proved by experi- 
 ence with some in heaven who thought themselves 
 to be free from all evil, because they were held in 
 good by the Lord. But lest these should believe 
 the good in which they were to be their own, they 
 were let down from heaven and again let into their 
 evils, until they acknowledged that from themselves 
 they were in evils, and were in goods only from the
 
 88 THE "DiyiNE 'PROVIDENCE 
 
 Lord. After this acknowledgment they were led 
 back into heaven. 
 
 Let it be understood, therefore, that these goods 
 are appropriated to man only in the sense that they 
 are always the Lord's in man ; and that so far as 
 man acknowledges this the Lord grants that the 
 good may appear to man to be his, that is, that it 
 may appear to man that he loves the neighbor or 
 has charity as if it were from himself, that he be- 
 lieves or has faith as if it were from himself, that he 
 does good and understands truths and thus is wise 
 as if it were from himself. From all this any one 
 who is enlightened can see the nature and strength 
 of the appearance in which the Lord wills man to 
 be ; and this the Lord wills for the sake of man's 
 salvation ; for without this appearance no one could 
 be saved. On this subject see what has been 
 shown above (n. 42-45). 
 
 80. Nothing that a man merely thinks, nor 
 even that which he thinks to will, is appropriated to 
 him, unless at the same time he so far wills it as to 
 do it if opportunity offers. This is because when 
 man so does anything he does it from the will 
 through the understanding, or from the affeclion 
 of the will through the thought of the understand- 
 ing ; but so long as it is a matter of thought alone 
 it cannot be appropriated, because the understand- 
 ing does not then conjoin itself with the will, or the 
 thought of the understanding with the affeclion of 
 the will, but the will with its affeclion conjoins itself 
 with the understanding and its thought, as has been
 
 CHAPTER V., N. 82 89 
 
 shown in many places in Part Fifth of the work on 
 The Divine Love and the Divine Wisdom. This 
 is meant by the words of the Lord : 
 
 " Not that which entereth into the mouth maketh the man 
 unclean ; but that which goeth out of the heart through 
 the mouth, this maketh the man unclean " (Matt. xv. 
 II ; also 17, 18, 19). 
 
 In the spiritual sense "the mouth" means thought, 
 because thought speaks by means of the mouth ; 
 while "the heart" means in that sense affection 
 which belongs to the love. When a man thinks 
 and speaks from that affection he makes himself un- 
 clean. Again in Luke (vi. 45), "the heart" signifies 
 affection which pertains to the love or will, and 
 "the mouth" signifies thought which pertains to the 
 understanding. 
 
 81. Again, such evils as a man believes to be 
 allowable, even though he does not do them, are 
 appropriated to him ; since whatever is made allow- 
 able in the thought comes from the will, for there 
 is then consent. When, therefore, a man believes 
 any evil to be allowable, he releases it from internal 
 restraint ; and is withheld from doing it only by ex- 
 ternal restraints, which are fears. And because his 
 spirit then favors that evil, whenever external re- 
 straints are removed he does it as allowable, and 
 in the mean time continually does it in his spirit. 
 But respecting this see the DoElrine of Life for the 
 New Jerusalem (n. 108-1 13). 
 
 82. (iv.) It is by means of these two faculties
 
 90 THE 'DIVINE TROWDENCE 
 
 that man is reformed and regenerated by the Lord; 
 and without them he cannot be reformed and regen- 
 erated. The Lord teaches that 
 
 Except a man be born again he cannot see the kingdom 
 of God {John iii. 3, 5, 7). 
 
 But very few have known what it is to be born 
 again or regenerated, for the reason that it has not 
 been known what love and charity are, nor, there- 
 fore, what faith is ; for if one does not know what 
 love and charity are he cannot know what faith is, 
 since charity and faith make one, like good and 
 truth, and like affection which belongs to the will 
 and thought which belongs to the understanding. 
 Respecting this union, see the work on The Di- 
 vine Love and the Divine Wisdom (n. 427-431); 
 also The DoElrine of the New Jerusalem (n. 13-24) ; 
 and above (n. 3-20). 
 
 83. No one can come into the kingdom of 
 God unless he has been born again, for the reason 
 that man by inheritance from his parents is born 
 into evils of every kind, but with an ability to be- 
 come spiritual by the removal of those evils ; and 
 unless he becomes spiritual he cannot come into 
 heaven. From being natural to become spiritual is 
 to be born again or regenerated. But to under- 
 stand how man is regenerated these three things 
 must be considered : what his first state is, which 
 is a state of damnation ; what his second state is, 
 which is a state of reformation ; and what his third 
 state is, which is a state of regeneration.
 
 CHAPTER V.,N. 8j 91 
 
 Man's first state > which is a state of damnation, 
 every one has by inheritance from his parents ; for 
 man is thereby born into the love of self and love 
 of the world, and from these, as fountains, into evils 
 of every kind. It is by the enjoyments of these 
 loves that he is led ; and these enjoyments cause 
 him not to know that he is in evils ; for no enjoy- 
 ment of a love is felt otherwise than as a good; 
 consequently unless a man is regenerated he knows 
 no otherwise than that to love himself and the 
 world above all things is goodness itself; and to 
 rule over all and to possess the wealth of all is 
 the highest good. Moreover, this is the source of 
 all evil ; for a man then from love looks to no one 
 but himself; or if from love he looks to another it 
 is as a devil looks to a devil, or a thief to a thief, 
 when they act together. 
 
 Those who, from the enjoyment of these loves 
 confirm in themselves these loves and the evils 
 flowing from them, remain natural and become 
 corporeal-sensual, and in their own thought, which 
 is the thought of their spirit, are insane. Never- 
 theless, while they remain in the world they are 
 able to speak and acl: rationally and wisely, be- 
 cause they are men and in consequence possess 
 rationality and liberty ; but even this they do from 
 love of self and the world. After death, when they 
 become spirits, they are incapable of any other en- 
 joyment than that which they had in spirit while in 
 the world ; and that enjoyment is the enjoyment 
 of infernal love, which is then turned into what is
 
 92 THE 'DIVINE 'PROVIDENCE 
 
 undelightful, painful, and terrible ; and this is what 
 is meant in the Word by torment and hell-fire. All 
 this makes clear that man's first state is a state of 
 damnation, and that those are in it who do not 
 permit themselves to be regenerated. 
 
 Man's second state, which is the state of reform- 
 ation, is that in which he begins to think about 
 heaven with reference to the joy of heaven, and 
 from this about God, who is to him the source of 
 heavenly joy. But at first this thought springs 
 from the enjoyment of love of self, which enjoy- 
 ment is to him heavenly joy. And as long as he 
 is ruled by the enjoyment of that love, together 
 with the enjoyments of the evils that flow from it, he 
 must needs think that he draws near to heaven by 
 pouring out prayers, listening to preachings, going 
 to the Holy Supper, giving to the poor, helping the 
 needy, spending money on churches, contributing 
 to hospitals, and so on. A man in this state knows 
 no otherwise than that he is saved by mere thought 
 about those things that religion teaches, and that 
 this is either what is called faith, or what is called 
 faith and charity. He has no other idea than that 
 he is saved by so thinking, because he gives no 
 thought to the evils that he finds enjoyment in, 
 and as long as their enjoyments remain the evils 
 remain. The enjoyments of evil are from lust for 
 them that continually inspires them, and when no 
 fear prevents, brings them forth. 
 
 So long as evils continue in the lusts of their 
 love, and the consequent enjoyments, there is no
 
 CHAPTER V., N. 8} 95 
 
 faith, charity, piety or worship except in mere ex- 
 ternals, which to the world seem real, and yet are 
 not. These may be compared to water issuing 
 from an impure fountain, which no one can drink. 
 Man continues in the first state as long as he thinks 
 from religion about heaven and about God, and yet 
 gives no thought to evils as sins ; and he comes into 
 the second state, or the state of reformation, when 
 he begins to think that there is such a thing as 
 sin ; and still more when he thinks that this or that 
 is a sin, and when he examines it in himself to some 
 extent and refrains from willing it. 
 
 Mans third state, which is a state of regener- 
 ation, takes up and continues the former state. It 
 begins when man refrains from evils as sins, and 
 it progresses as he shuns them, and is perfected 
 as he fights against them ; and as he from the 
 Lord conquers them he is regenerated. With one 
 who is regenerated the order of life is reversed ; 
 from beuig natural he becomes spiritual ; for when 
 the natural is separated from the spiritual it" is 
 contrary to order, while the spiritual is in harmony 
 with order. Consequently the regenerate man a6ls 
 from charity ; and whatever belongs to his charity he 
 makes to be of his faith also. Yet he becomes spir- 
 itual only so far as he is in truths ; for man is regen- 
 erated only by means of truths and a life in accord- 
 ance with them ; for by means of truths he knows 
 what life is, and by means of the life he does the 
 truths, and thus he conjoins good and truth, which is 
 the spiritual marriage in which heaven is.
 
 94 THE 'DIVINE TROVIDENCE 
 
 85. By means of these two faculties, called ra- 
 tionality and liberty, man is reformed and regen- 
 erated, and without them he cannot be reformed 
 and regenerated, for it is by means of rationality 
 that he is able to understand and know what is evil 
 and what is good, and thus what is false and what 
 is true ; and it is by means of liberty that he is able 
 to will what he understands and knows. But so 
 long as enjoyment from the love of evil rules he 
 is not able to will freely what is good and true and 
 to make these to be of his reason, and cannot there- 
 fore appropriate them to himself. For, as shown 
 above, it is that which a man does from freedom in 
 accordance with reason that is appropriated to him 
 as his ; and unless good and truth are appropriated 
 as his, man is not reformed and regenerated. Again, 
 man does not acl from an enjoyment of the love 
 of good and truth until the enjoyment from the 
 love of evil and falsity has been removed ; for two 
 kinds of enjoyment from love that are apposites 
 are 'not possible at the same time. Acting from an 
 enjoyment of love is acting from freedom ; and 
 since reason favors the love, this is also acting in 
 accordance with reason. 
 
 86. As the evil man as well as the good man 
 has rationality and liberty, so the evil man as well 
 as the good man is able to understand truth and 
 do good ; but while the good man is able to do 
 this from freedom in accordance with reason, the 
 evil man is not ; because the evil man is in the 
 enjoyment of the love of evil, while the good man
 
 CHAPTER V., N. 87 95 
 
 is in the enjoyment of the love of good. Conse- 
 quently the truth that the evil man understands and 
 the good that he does are not appropriated to him, 
 while to the good man good and truth are appro- 
 priated, and without appropriation as one's own, 
 there is no reformation nor regeneration. For in 
 the wicked, evils with falsities are as it were in the 
 centre, while goods with truths are in the circum- 
 ferences ; but in the good, goods with truths are in 
 the centre and evils with falsities are in the circum- 
 ferences ; and ( in both cases that which is at the 
 centre flows out even to the circumferences, as heat 
 from a central fire, or as cold from a central frigid- 
 ity. Thus in the evil the goods in the circumfer- 
 ences are defiled by the evils at the centre ; while 
 in the good, the evils in the circumferences are 
 moderated by the goods at the centre. This is why 
 evils do not damn the regenerate man, and goods 
 do not save the unregenerate man. 
 
 87. (v.) By means of these two faculties -man 
 can be so far reformed and regenerated as he can 
 be led by means of them to acknowledge that every 
 thing good and true that he thinks and does is 
 from the Lord, and not from himself. It has been 
 told just above what reformation is and what regen- 
 eration is, also that man is reformed and regener- 
 ated by means of the two faculties, rationality and 
 liberty ; and since it is by means of these that this 
 is done, something further shall be said about them. 
 It is from rationality that man has the ability to
 
 96 THE DIVINE TROVIDENCE 
 
 understand, and from liberty that he has the ability 
 to will, in both cases as if it were done from himself. 
 Nevertheless, none but a regenerate man has the 
 ability to will good from freedom, and thus do it in 
 accordance with reason. An evil man is able from 
 freedom to will evil only, and to do evil in accord- 
 ance with the thought that he makes by confirma- 
 tions to appear rational." For evil can be confirmed 
 as easily as good ; although evil is confirmed by 
 means of fallacies and appearances, which become 
 falsities when they are confirmed ; and when any 
 thing has been confirmed it appears to be brought 
 into harmony with the reason. 
 
 88. Every one who has any thought from 
 interior understanding can see that the power to 
 will and the power to understand are not from man, 
 but are from Him who possesses Power itself, that 
 is, Power in its essence. Consider what this source 
 of power is. Is it not from Him who has it in its 
 very potency, that is, who has it in Himself, and 
 thus from Himself? Power in itself, therefore, is 
 Divine. Every power must have a supply that must 
 be imparted to it, and thus a determination from 
 what is more internal or higher than itself. The 
 eye has no power to see from itself, nor has the 
 ear power to hear from itself, nor the mouth to 
 speak from itself, nor the hand to act from itself; 
 the supply and consequent determination must be 
 from the mind. Nor has the mind from itself the 
 power to think and to will one thing or another 
 apart from something more internal or higher that
 
 CHAPTER V., N. 89 97 
 
 determines the mind to it. It is the same with the 
 power to understand and the power to will ; these 
 can come only from Him who has in Himself the 
 power to will and the power to understand. 
 
 All this makes clear that these two faculties 
 called rationality and liberty are from the Lord and 
 not from man ; and as they are from the Lord it 
 follows that man wills and understands nothing 
 whatever from himself, but only as if it were from 
 himself. Any one can be convinced that this is 
 true who knows and believes that the volition of 
 every good and the understanding of every truth 
 are not from man but from the Lord. The Word 
 teaches in John (iii. 27 ; xv. 5) that 
 
 A man can receive nothing from himself, and can do no- 
 thing from himself. 
 
 89. Since, then, all willing is from love and all 
 understanding is from wisdom, it follows that the 
 power to will must be from the Divine love, and 
 the power to understand from the Divine wisdom, 
 and thus both must be from the Lord, who is Di- 
 vine love itself and Divine wisdom itself; and from 
 this it follows that to acl: from freedom in accord- 
 ance with reason can be from no other source. And 
 as freedom, like love, is inseparable from willing, 
 so all aclion is in accordance with reason. But 
 there is in man an interior and an exterior willing ; 
 and he can acl: in accordance with the exterior and 
 not at the same time in accordance with the inte- 
 rior, as the hypocrite or the flatterer does ; and 
 yet such exterior willing is from freedom, since it
 
 98 THE DIVINE 
 
 is from a love of appearing something else than 
 what one is, or it is from a love of some evil that 
 one has in mind from a love of the interior will. 
 And yet, as just said, an evil man is unable to do 
 any thing from freedom in accordance with his rea- 
 son except what is evil. From freedom in accord- 
 ance with reason he has no ability to do good. 
 He can do good, to be sure, but not from that 
 interior freedom which is his own freedom, the 
 freedom from which his exterior freedom takes its 
 quality of not being good. 
 
 90. It is said that man can be so far reformed 
 and regenerated as he can be led by means of these 
 two faculties to acknowledge that every thing good 
 and true that he thinks and does is from the Lord 
 and not from himself. It is only by means of these 
 two faculties that man can acknowledge this, be- 
 cause these faculties are from the Lord, and are the 
 Lord's in man, as, is clear from what has already 
 been said. It therefore follows that man can make 
 this acknowledgment from the Lord, but not from 
 himself, nevertheless he can do it as if it were done 
 from himself; this the Lord gives to everyone. He 
 may believe it to be from himself and yet when he 
 is wise he will acknowledge that it is not from him- 
 self. Otherwise the truth that one thinks and the 
 good that he does are not truth and good in them- 
 selves, for man is in them and not the Lord ; and 
 the good that has man in it, provided it has salva- 
 tion as its end, is a meritorious good ; but the good 
 that has the Lord in it is not meritorious.
 
 CHAPTER V., N.Ql 99 
 
 91. But very few are able to apprehend intel- 
 ligently that acknowledgment of the Lord, and an 
 acknowledgment that all that is good and true is 
 from the Lord, are what cause a man to be re- 
 formed and regenerated. For it may be asked, 
 What does that acknowledgment do, since the 
 Lord is omnipotent and wills to save all? And 
 is He not able and willing to do this, provided He 
 is moved to mercy? But such thought is not from 
 the Lord ; nor is it from any interior sight of the 
 understanding, that is, from any enlightenment. 
 Therefore what this acknowledgment effects shall 
 be briefly stated. 
 
 In the spiritual world, where spaces are nothing 
 but appearances, presence is caused by wisdom and 
 conjunction by love ; and vice versa. There can 
 be an acknowledgment of the Lord from wisdom, 
 and there can be an acknowledgment of the Lord 
 from love. Acknowledgment of the Lord from wis- 
 dom, which regarded injtself is nothing but know- 
 ledge, is effected by doctrine ; while acknowledg- 
 ment of the Lord from love is effected by a life in 
 accordance with doctrine. This produces conjunc- 
 tion, the other presence. And for this reason those 
 that reject doctrine concerning the Lord remove 
 themselves from Him ; and as such also reject life 
 they separate themselves from Him ; while those 
 that reject life and not doctrine are present, although 
 separated. They are like those that talk with one 
 another as friends but have no love for one an- 
 other. Or they are like two persons, one of whom
 
 100 THE 'DIVINE 
 
 speaks to the other as a friend, and yet hates him 
 as an enemy. 
 
 That this is true is acknowledged in the common 
 belief that he who teaches well and lives well is 
 saved, but he who teaches well and lives wickedly 
 is not saved ; also that he who does not acknow- 
 ledge God cannot be saved. All this makes clear 
 what that religion is that merely thinks about the 
 Lord from faith, as it is called, but does not do any 
 thing from charity. So the Lord says, 
 
 " Why call ye Me Lord, Lord, and do not the things that 
 I say? Every one that cometh to Me and heareth My 
 sayings and doeth them, . . is like a man building a 
 
 house, .... and laid a foundation upon the rock 
 
 But he that heareth and doeth not is like a man that 
 built a house upon the earth without a foundation" 
 (Luke vi. 46-49). 
 
 92. (vi.) By means of these two faculties the 
 conjunction of the Lord with man and the recipro- 
 cal conjunction of man with the Lord are effected. 
 Conjunction with the Lord and regeneration are the 
 same, for so far as any one is conjoined with the 
 Lord he is regenerated. Therefore all that has 
 been said above of regeneration may be said of 
 conjunction ; and what is here said of conjunction 
 may be said of regeneration. That there is a con- 
 junction of the Lord with man, and a reciprocal 
 conjunction of man with the Lord, He Himself 
 teaches in John: 
 
 " Abide in Me and I in you He that abideth in Me 
 
 and I in him, the same beareth much fruit" (xv. 4, 5)-
 
 CHAPTER V., N. 92 101 
 
 " At that day ye shall know that .... ye are in Me and I 
 in you" (xiv. 20). 
 
 Any one can see from reason alone that there 
 is no conjunction of minds unless it is reciprocal, 
 and that the reciprocation is what conjoins. If 
 one loves another and is not loved in return, then 
 as the one approaches the other withdraws ; but if 
 he is loved in return, then as one approaches the 
 other approaches, and conjunction takes place. 
 Moreover, love wills to be loved ; this is implanted 
 in it ; and so far as love is loved in return it is in 
 itself and in its enjoyment. This makes clear that 
 when the Lord loves man and is not loved in re- 
 turn by man, the Lord approaches and man with- 
 draws ; thus the Lord continually wills to draw near 
 to man and to enter into him, and man turns back 
 and goes away. This is true of those that are in 
 hell ; but with those that are in heaven there is a 
 mutual conjunction. 
 
 Since the Lord wills conjunction with man in 
 order to save him, He provides that there shall be 
 in man something reciprocal. The reciprocal in 
 man is this, that the good which he wills and does 
 from freedom, and the truth which, from that will- 
 ing, he thinks and speaks in accordance with rea- 
 son, appear to be from himself, and this good in 
 his will and this truth in his understanding appear 
 to be his. To man they even appear to be from 
 himself and to be his precisely as if they were his, 
 with no difference whatever. Take notice whether 
 any one by any sense perceives it to be otherwise.
 
 102 THE T>II/INE <PROYIDENCE 
 
 Respecting this appearance as if from oneself see 
 above (n. 74-77) ; and respecting appropriation as 
 one's own (n. 78-81). The only difference is that 
 man is required to acknowledge that he does good 
 and thinks truth not from himself but from the 
 Lord, and consequently that the good he does and 
 the truth he thinks are not his. To so think from 
 some love in the will, because such is the truth, is 
 what causes conjunction ; for thus man looks to 
 the Lord and the Lord looks on man. 
 
 93. The nature of the difference between those 
 who believe all good to be from the Lord and those 
 who believe good to be from themselves it has been 
 permitted me both to hear and see in the spiritual 
 world. Those who believe good to be from the 
 Lord turn the face to Him, and receive the enjoy- 
 ment and the blessedness of good. But those who 
 believe good to be from themselves look to them- 
 selves and think in themselves that they are mer- 
 itorious. And because they look to themselves 
 they are able to perceive the enjoyment of their own 
 good only, which is not the enjoyment of good 
 but the enjoyment of evil. For what is man's own 
 (proprium] is evil ; and the enjoyment of evil when 
 perceived as good is hell. Those that have done 
 good and have believed it to be from themselves, if 
 after death they do not receive the truth that all 
 good is from the Lord, mingle with infernal genii, 
 and at length come to be one with them ; while 
 those that receive this truth are reformed. But 
 none receive it except those who have looked to
 
 CHAPTER Y., N. 94 103 
 
 God in their life. Looking to God in their life is 
 nothing else than shunning evils as sins. 
 
 94. The conjunction of the Lord with man 
 and the reciprocal conjunction of man with the 
 Lord is effected by loving the neighbor as oneself 
 and loving the Lord above all things. To love the 
 neighbor as oneself consists solely in not acting in- 
 sincerely or unjustly towards him, not holding him 
 in hatred or burning with revenge against him, not 
 reviling or defaming him, not committing adultery 
 with his wife, and not doing other like things against 
 him. Who cannot see that those who do such 
 things do not love the neighbor as themselves? 
 But those who do not do such things for the rea- 
 son that they are evils against the neighbor and 
 sins against the Lord, acl: sincerely, justly, kindly, 
 and faithfully in relation to the neighbor; and as 
 the Lord does likewise, a reciprocal conjunction is 
 effecled. And when there is reciprocal conjunction, 
 whatever a man does to the neighbor he does from 
 the Lord; and whatever he does from the Lord 
 is good. Then it is not the person but the good 
 in the person that is the neighbor to him. To love 
 the Lord above all things consists solely in doing 
 no evil to the Word for the reason that the Lord 
 is in the Word, or to the holy things of the church 
 for the reason that the Lord is in the holy things 
 of the church, or to the soul of any one, for the rea- 
 son that every one's soul is in the Lord's hand. 
 Those who shun these evils as monstrous sins love 
 the Lord above all things. But this none can do
 
 104 THE VIVINE TROWDENCE 
 
 except those who love the neighbor as themselves, 
 for the two are joined together. 
 
 95. Because there is a conjunction both of 
 the Lord with man and of man with the Lord, 
 there are two tables of the law, one for the Lord 
 and the other for man. So far as man keeps the 
 law of his table as if from himself, so far the Lord 
 enables him to keep the laws of His table. But the 
 man who does not keep the laws of his own table, 
 all of which refer to love to the neighbor, can not 
 keep the laws of the Lord's table, all of which refer 
 to love to the Lord. How can a murderer, a thief, 
 an adulterer, or a false witness, love the Lord? 
 Does not reason declare that being such and loving 
 God involves a contradiction? Is not the devil 
 such ? Can the devil do other than hate God ? But 
 when a man turns away from murder, adultery, 
 theft, and false witness as infernal, then he can love 
 the Lord ; for he then turns his face from the devil 
 to the Lord ; and when he turns his face to the 
 Lord love and wisdom are given him. These enter 
 man by the face, and not by the back of the neck. 
 As conjunction with the Lord is effected in this way 
 and in no other way, these two tables are called a 
 covenant ; and a covenant is between two. 
 
 (vii.) The Lord preserves these two facul- 
 ties in man unharmed and as sacred in the whole 
 course of his Divine providence. This is because 
 without these two faculties man would not possess 
 understanding and will, and thus would not be man ;
 
 CHAPTER V., N. 96 105 
 
 also because without these two faculties man could 
 not be conjoined with the Lord, and thus could 
 not be reformed and regenerated ; also because 
 without these two faculties man could not have 
 immortality and eternal life. That this is so can 
 be seen in part from a knowledge of what liberty 
 and rationality are (which are the two faculties here 
 meant), as given in the preceding pages; but not 
 clearly unless the above propositions are presented 
 to view as conclusions ; these therefore must be 
 made clear. 
 
 Without these two faculties man would not pos- 
 sess will and understanding, and would not be 
 man. For man has will from no other source than 
 being able to will freely as if from himself; and to 
 will freely as if from himself is from a faculty con- 
 tinually given him by the Lord that is called liberty. 
 And man has understanding from no other source 
 than being able to understand as if from himself 
 whether a thing is in harmony with reason or not ; 
 and to understand whether a thing is in harmony 
 with reason or not is from the other faculty contin- 
 ually given to man by the Lord that is called ra- 
 tionality. In man these two faculties are conjoined, 
 like the will and the understanding in this respect, 
 that man has the ability to understand because he 
 has the power to will ; for willing is not possible 
 apart from understanding ; understanding is its 
 consort or mate, without which it can not exist. 
 This is why along with the faculty called liberty 
 the faculty called rationality is given ; and why if
 
 106 THE THYINE 'PROVIDENCE 
 
 you take away willing from understanding you un- 
 derstand nothing. 
 
 Moreover, in the measure of your willing you 
 have the ability to understand, provided the aids 
 that are called knowledges are both present and 
 opened, for these are like tools to the workman. 
 It is said that you have the ability to understand 
 in the measure of your willing, that is, in the mea- 
 sure of your love to understand, for the will and 
 love act as one. This may seem absurd ; but it 
 seems so only to those who do not love and there- 
 fore do not wish to understand ; and those who 
 do not wish to understand say that they cannot. 
 But who those are that are unable to understand, 
 and who those are that are able to understand with 
 difficulty, will be told in a subsequent article. 
 
 No proof is needed .to show that unless man pos- 
 sessed a will from the faculty that is called liberty, 
 and an understanding from the faculty that is called 
 rationality, he would not be a man. Beasts do not 
 have these faculties. There is an appearance that 
 beasts are able to will and to understand, but they 
 are not. Natural affection, which in itself is desire, 
 with its mate, knowledge, is what alone leads and 
 moves beasts to do what they do. There is, it is 
 true ; something of the civil and moral in their 
 knowledge ; but this is not above their knowledge 
 because they have no spiritual which gives percep- 
 tion of the moral, and consequently have no ability 
 to think analytically about it. They can, indeed, 
 be taught to do something ; but this is only some-
 
 CHAPTER y., N. 96 107 
 
 thing natural that adds itself to their knowledge 
 and affection simultaneously, and is reproduced 
 either through the sight or through the hearing; 
 but in no wise becomes a matter of thought still 
 less of reason in them. But something respecting 
 this may be seen above (n. 74). 
 
 Without these two faculties man could not be 
 conjoined with the Lord, and thus could not be re- 
 formed and regenerated. This has been shown 
 above. For the Lord has His residence in man, 
 both in the evil and in the good, in these two 
 faculties ; and it is by means of them that He 
 conjoins Himself with every man. It is from this 
 that an evil man as well as a good man has the 
 ability to understand, and in consequence has in 
 potency the will of good and the understanding of 
 truth ; that he does not have them actually is ow- 
 ing to the abuse of these faculties. That the Lord 
 has His residence in every man in these faculties is 
 from the inflow of His will, in that He wills to be 
 received by man and to have an abode in him 
 and to give him the happy things of eternal life. 
 All this belongs to the Lord's will, for it belongs to 
 His Divine love. It is this will of the Lord that 
 causes the appearance in man that what he thinks, 
 speaks, wills and does is his own. 
 
 That it is the inflow of the Lord's will that 
 does this can be established by many things from 
 the spiritual world. Sometimes the Lord so fills 
 an angel with His Divine that the angel does not 
 know that he is not the Lord. Thus were the an-
 
 108 THE ^lYINE 'PROyiDENCE 
 
 gels filled that were seen by Abraham, Hagar, and 
 Gideon, and therefore they called themselves Jeho- 
 vah, of whom in the Word. Again, one spirit can 
 be so filled by another as not to know but that he 
 is the other. This I have often seen. Furthermore 
 it is known in heaven that the Lord does every 
 thing by willing it, and that whatever he wills is 
 done. All this makes clear that it is by means of 
 these two faculties that the Lord conjoins Himself 
 with man and causes man to be reciprocally con- 
 joined with him. But how man is reciprocally 
 conjoined by means of these faculties, and how he 
 is consequently reformed and regenerated by means 
 of them, has been told above, and more will be 
 said about it further on. 
 
 That man without these two faculties could not 
 have immortality and eternal life, follows from what 
 has just been said, that by means of them there 
 is conjunction with the Lord, also reformation and 
 regeneration ; through conjunction man has immor- 
 tality, and through reformation and regeneration 
 he has eternal life. And as by means of these two 
 faculties there is a conjunction of the Lord with 
 every man, both the evil and the good, as has been 
 said, so every man has immortality. But eternal 
 life, that is, the life of heaven, is given to him in 
 whom there is a reciprocal conjunction from inmosts 
 to outmosts. From all this the reasons are evident 
 why the Lord preserves these two faculties in man 
 unharmed and as sacred, in the whole course of his 
 Divine providence.
 
 CHAPTER V., N. 97 109 
 
 97. (viii.) Therefore it is [a law\ of the Di- 
 vine providence that man should at~l from freedom 
 in accordance with reason. To acl: from freedom 
 in accordance with reason, to act from liberty and 
 rationality, and to act from the will and the under- 
 standing, are the same thing ; but it is one thing 
 to acl from freedom in accordance with reason, or 
 to acl from liberty and rationality, and it is another 
 thing to acl: from freedom itself in accordance with 
 reason itself or to acl: from liberty itself and from 
 rationality itself. For a man who does evil from 
 the love of evil and confirms that evil in himself, 
 acts from freedom in accordance with reason ; but 
 his freedom is not in itself freedom, or freedom it- 
 self, but is an infernal freedom that is in itself slav- 
 ery ; and his reason is not in itself reason, but is 
 a spurious or a false reason, or what is made to 
 appear by confirmations to be reason. Nevertheless 
 they are both of the Divine providence ; for if the 
 freedom to will evil and to make it appear by con- 
 firmations to be in accordance with reason were 
 taken away from the natural man, liberty and ra- 
 tionality, and will and understanding with them, 
 would perish, and he would have no ability to be 
 withdrawn from evils and reformed, and thus con- 
 joined with the Lord and live forever. Conse- 
 quently the Lord guards freedom in man as the 
 man guards the apple of his eye. Nevertheless, 
 the Lord continually withdraws man from evils by 
 means of his freedom ; and so far as he is able to 
 withdraw him He implants what is good by means
 
 HO THE T>/F/N TROYIDENCE 
 
 of freedom. Thus in the place of infernal freedom 
 the Lord gradually endows man with heavenly free- 
 dom. 
 
 98. It has been said above that every man 
 possesses the faculty to will that is called liberty, 
 and the faculty to understand that is called ration- 
 ality ; but it should be well understood that these 
 faculties are, as it were, innate in man, for his hu- 
 man itself is in them. But, as has just been said, it 
 is one thing to acl: from freedom in accordance 
 with reason, and another thing to acl from freedom 
 itself in accordance with reason itself. Only such 
 as have suffered themselves to be regenerated by 
 the Lord acl; from freedom itself in accordance with 
 reason itself; all others acl; from freedom in accord- 
 ance with thought to which they give the sem- 
 blance of reason. And yet every man, unless born 
 foolish or excessively stupid, is able to attain to 
 reason itself, and through it to freedom itself. But 
 there are many reasons why every man does not 
 do this, that will be made known in what follows. 
 Here it will only be told who those are to whom 
 freedom itself or liberty itself, together with reason 
 itself or rationality itself, cannot be given ; and to 
 whom they can scarcely be given. 
 
 Liberty itself and rationality itself cannot be 
 given to those that are born foolish, or to those 
 that have become foolish, so long as they remain 
 so. They cannot be given to those born stupid 
 and gross, or to any that have become so from 
 the torpor of idleness, or from any disease that
 
 CHAPTER V'., N. 99 III 
 
 has perverted or wholly closed the interiors of the 
 mind, or from the love of a beastly life. 
 
 Liberty itself and rationality itself cannot be 
 given to those in the Christian world who wholly 
 deny the Lord's Divinity and the holiness of the 
 Word, and have maintained this denial confirmed 
 in them to the end of life ; for this is meant by the 
 sin against the Holy Spirit which is not forgiven 
 either in this world or in the world to come (Matt. 
 xii. 31,32). 
 
 Neither can liberty itself and rationality itself be 
 given to those who attribute all things to nature 
 and nothing to the Divine, and who have made 
 this to be their belief by reasonings from things 
 visible ; for such are atheists. 
 
 Liberty itself and rationality itself can scarcely 
 be given to those who have strongly confirmed 
 themselves in falsities of religion, for a confirmer of 
 falsity is a denier of truth. But they can be given 
 to those who, whatever their religion may be, have 
 not so confirmed themselves (on which see what is 
 presented in The Dottrine of the New Jerusalem 
 concerning the Sacred Scripture, n. 91-97). 
 
 Infants and children cannot come into liberty 
 itself and rationality itself until they are grown up ; 
 for the interiors of the mind in man are opened 
 gradually ; and in the mean time they are like 
 seeds in unripe fruit, that cannot sprout in the soil. 
 
 99. It has been said that liberty itself and 
 rationality itself cannot be given to those that have 
 denied the Lord's Divinity and the holiness of the
 
 112 THE DIVINE 'PROVIDENCE 
 
 Word, or to those that have confirmed themselves 
 in favor of nature against the Divine, and scarcely 
 to those that have strongly confirmed themselves 
 in falsities of religion. Yet none of these have lost 
 the faculties themselves. I have known atheists 
 who had become devils and satans to understand 
 the arcana of wisdom as well as angels, but only 
 while they heard them from others ; and when they 
 returned into their own thoughts they did not un- 
 derstand, for the reason that they had no desire to. 
 They were shown that they might have the desire 
 if they were not misled by the love and consequent 
 enjoyment of evil ; and this they understood when 
 they heard it, and even asserted that they might, 
 but that they had no wish to be able, since this 
 would make them unable to will what they had 
 willed, which was evil, from enjoyment in its lust. 
 I have often heard such wonderful things in the 
 spiritual world, by which it has been fully proved 
 to me that every man possesses liberty and ration- 
 ality ; and that everyone can come into liberty itself 
 and rationality itself provided he shuns evils as sins. 
 But a mature man who does not come into liberty 
 itself and rationality itself in the world can in no 
 wise come into them after death ; for his state of life 
 then remains forever such as it had been in the 
 world.
 
 VI. 
 
 IT IS A LAW OF THE DIVINE PROVIDENCE THAT MAN SHOULD 
 AS IF FROM HIMSELF PUT AWAY EVILS AS SINS IN 
 THE EXTERNAL MAN ; AND THE LORD IS ABLE IN THIS 
 WAY AND IN NO OTHER TO PUT AWAY EVILS IN 
 THE INTERNAL MAN, AND SIMULTANEOUSLY IN THE 
 EXTERNAL. 
 
 100. 
 
 ANY one is able to see from reason alone that 
 the Lord, who is good itself and truth itself, 
 cannot enter into man unless the evils and fals- 
 ities in him are put away ; for evil is the opposite 
 of good, and falsity is the opposite of truth, and two 
 opposites can in no wise be commingled, but when 
 one draws near to the other a combat takes place, 
 which lasts till one gives way to the other ; and 
 the one that yields departs, and the other takes its 
 place. In such opposition are heaven and 'hell, or 
 the Lord and the devil. Can any one think in a 
 rational way that the Lord can enter where the devil 
 reigns, or that heaven can be where hell is? From 
 the rationality granted to every sane man can he 
 not see that for the Lord to enter the devil must be 
 cast out? or for heaven to enter, hell must be put 
 away? 
 
 This opposition is meant by Abraham's words 
 from heaven to the rich man in hell,
 
 114 THE "DIVINE 'PROVIDENCE 
 
 " Between us and you there is a great gulf fixed ; that 
 those wishing to pass from this side to you may not 
 be able, nor can those on that side pass over to us " 
 (Luke xvi. 26). 
 
 Evil itself is hell, and good itself is heaven ; or what 
 is the same, evil itself is the devil, and good itself is 
 the Lord ; and the man in whom, evil reigns is a 
 hell in the least form ; while the man in whom good 
 reigns is a heaven in the least form. This being so, 
 how can heaven enter hell when between them a 
 gulf so great is fixed that there can be no crossing 
 from one to the other? From all this it follows that 
 hell must by all means be put away to make it pos- 
 sible for the Lord with heaven to come in. 
 
 IOT. But many, especially such as have con- 
 firmed themselves in a faith separated from charity, 
 do not know that when they are in evils they are 
 in hell ; they do not even know what evils are, for 
 the reason that they give no thought to evils, saying 
 that as they are not under the yoke of the law they 
 are not condemned by the law, and that, as they 
 are unable to contribute anything to their salva- 
 tion, they are unable to put away any evil from 
 themselves ; and furthermore are unable to do any 
 good from themselves. These are such as neglecl: 
 to think about evil, and because of this they are 
 continually in evil. Such are meant by the goats 
 spoken of by the Lord in Matthew (xxv. 32, 33, 
 41-46), as may be seen in The Dottrine of the 
 New Jerusalem f.oncerning Faith (n. 61-68), of 
 whom it is said,
 
 CHAPTER VI., N. IO2 115 
 
 " Depart from Me, ye cursed, into the eternal fire which 
 is prepared for the devil and his angels " (verse 41). 
 
 For those who give no thought to the evils in 
 themselves, that is, do not examine themselves and 
 afterwards refrain from evils, must needs be ignor- 
 ant of what evil is, and must needs love it from en- 
 joyment in it ; for he who does not know what evil 
 is loves it, and he who fails to think about it is 
 continually in it. Like a blind man he does not 
 see it. For it is the thought that sees good and 
 evil, as it is the eye that sees the beautiful and the 
 unbeautiful ; and he who so thinks and wills evil 
 as to believe that evil does not appear before God, 
 or that if it does appear it is forgiven, is in evil, 
 since he is thus led to think that he is free from 
 evil. If such abstain from doing evils they do not 
 abstain because evils are sins against God, but 
 because they fear the laws or the loss of reputa- 
 tion ; and they still do them in their spirit, for it is 
 the spirit of man that thinks and wills ; consequently 
 what a man thinks in his spirit in this world, that he 
 does after he leaves this world when he becomes a 
 spirit. 
 
 In the spiritual world, into which every man 
 comes after death, it is not asked what your belief 
 has been, or what your doctrine has been, but what 
 your life has been, that is, whether it has been such 
 or such ; for it is known that as one's life is such is 
 his belief, and even his doctrine ; for the life makes 
 doctrine for itself, and belief for itself. 
 
 102. From what has now been said it can be
 
 116 THE '-DIVINE TROISIDENCE 
 
 seen that it is a law of the Divine providence that 
 evils should be put away by man ; for unless they 
 are put away the Lord cannot be conjoined with 
 man, and cannot from Himself lead man into heaven. 
 But as it has not been known that man ought as if 
 of himself to put away the evils in the external man, 
 and unless man does this as if of himself the Lord 
 can not put away the evils that are in man's inter- 
 nal, these things shall be presented to the reason in 
 its own light in the following order : 
 
 (i.) Every man has an external and an in- 
 ternal of thought. 
 
 (ii.) The external of man's thoitght is in it- 
 self of the same char after as its in- 
 ternal. 
 
 (iii.) The internal cannot be cleansed from 
 the lusts of evil so long as the evils 
 in the external man are not put 
 away, since these obstruct. 
 
 (iv.) The evils in the external man can be put 
 away by the Lord only through mans 
 instrtimentality. 
 
 (v.) Therefore man oiight as if of himself 
 to put away evils from the external 
 
 (vi.) Then the Lord cleanses man from the 
 lusts of evil in the internal man and 
 from the evils themselves in the ex- 
 ternal. 
 
 (vii.) It is the unceasing effort of the Lord's 
 Divine providence to conjoin man 
 with Himself and Himself with man, 
 that He may be able to bestow upon 
 man the happinesses of eternal life ; 
 and this can be done only so far as 
 eT->ils with their lusts are put away.
 
 CHAPTER VI., N. 104 117 
 
 103. (i.) Every man has an external and an 
 internal of thought. The same is here meant by 
 the external and internal of thought as by the ex- 
 ternal and internal man, and by this nothing else is 
 meant than the external and internal of the will 
 and understanding ; for the will and understanding 
 are what constitute man, and as these manifest them- 
 selves in the thoughts, the terms external and in- 
 ternal of thought are used. Since, then, it is the 
 spirit of man and not his body that wills and un- 
 derstands and therefore thinks, it follows that this 
 external and internal are the external and internal 
 of man's spirit. The aclion of the body, whether in 
 words or deeds, is only an effecl: from the inter- 
 nal and external of man's spirit, since the body is 
 mere obedience. 
 
 104. Every man of mature age has an external 
 and an internal of thought, and therefore an exter- 
 nal [and an internal] of will and understanding, or 
 an external and an internal of the spirit, which is 
 the same as the external and the internal man ; and 
 this is evident to any one who observes carefully 
 another's thoughts and intentions as exhibited in 
 his words or acls, and also his own thoughts when 
 in company and when he is alone. For one can 
 talk with another in a friendly way from external 
 thought, and yet be at enmity with him in inter- 
 nal thought. From external thought and its affec- 
 tion a man can talk about love towards his neigh- 
 bor and love to God, when in his internal thought 
 he cares nothing for the neighbor and has no fear
 
 118 THE <D/F/N 
 
 of God. From external thought and its affection 
 a man can talk about the justice of civil laws, the 
 virtues of moral life, and matters of docTrine and 
 spiritual life ; and yet when alone by himself he 
 may from internal thought and its affeclion speak 
 against the civil laws, the virtues of moral life, and 
 matters of doclrine and spiritual life ; and this is 
 done by those who are in the lusts of evil, but 
 who wish it to appear before the world that they 
 are not in them. 
 
 Moreover, many think to themselves, when they 
 hear others talking, whether these are interiorly in 
 themselves thinking in accord with the thoughts 
 they are expressing, whether or not they are to be 
 believed, and what their intentions are. It is well 
 known that flatterers and hypocrites have a double 
 thought ; for they are able to keep things to them- 
 selves and to guard against disclosing their interior 
 thought ; and some can conceal it more and more 
 deeply, and as it were block up the doors lest it 
 appear. That both exterior and interior thought 
 are possible to man is also clearly evident from his 
 being able from his interior thought to look upon 
 his exterior thought, and to judge of it whether 
 it is evil or not evil. That the mind of man is such 
 is due to the two faculties that man has from the 
 Lord, called liberty and rationality. Unless man 
 had 'from these an external and an internal of 
 thought he would not be able to perceive and see 
 any evil in himself and be reformed ; in facl, he
 
 CHAPTER VI., N. 106 119 
 
 would not be able to speak, but only to utter sounds 
 like a beast. 
 
 105. The internal of thought is from the life's 
 love and its affections and the perceptions there- 
 from ; the external of thought is from the contents 
 of the memory, which are serviceable to the life's 
 love as confirmations and as means to further its 
 end. From infancy to early rnanhood man is in the 
 external of thought from an affeclion for knowing, 
 which then constitutes its internal ; also there ex- 
 hales from his life's love, which is innate from his 
 parents, something of lust and inclination there- 
 from. But afterwards the way he lives determines 
 his life's love ; and its affections with the perceptions 
 therefrom constitute the internal of his thought ; 
 while the life's love determines the love of the 
 means ; and the enjoyments of this and the know- 
 ledges thereby called forth from the memory con- 
 stitute the external of his thought. 
 
 106. (ii.) The external of man's thought is in 
 itself of the same charaler as its internal. That 
 man from head to foot is of the same character as 
 his life's love has been shown above. In the first 
 place, therefore, something must be said about the 
 life's love in man ; for this must precede any con- 
 sideration of the affections associated with percep- 
 tions which constitute man's internal, and of the 
 enjoyments of affections associated with thoughts 
 which constitute his external. 
 
 Loves are manifold ; but two of them, heavenly
 
 120 THE DIVINE PROVIDENCE 
 
 love and infernal love, are like lords and kings. 
 Heavenly love is love to the Lord and love towards 
 the neighbor ; and infernal love is love of self and 
 of the world. These two kinds of love are opposite 
 to each other as hell and heaven are ; for those 
 who are in the love of self and the world have no 
 good will for any but themselves ; while those who 
 are in love to the I^ord -and in love towards the 
 neighbor have good will for all. These two loves 
 are the life's loves of man, but with much variety. 
 Heavenly love is the life's love of those whom the 
 Lord leads, and infernal love is the life's love of 
 those whom the devil leads. 
 
 But the life's love of no one can exist without 
 derivatives, which are called affections. The deriv- 
 atives of infernal love are affections for evil and 
 falsity, which, strictly speaking, are lusts ; and the 
 derivatives of heavenly love are affections for good 
 and truth, which, strictly speaking, are dilections. 
 Of infernal love there are as many affections, that is, 
 lusts, as there are evils ; and of heavenly love there 
 are as many affections, that is, dilections, as there 
 are goods. Love dwells in its affections like a lord 
 in his realm, or like a king in his kingdom. The 
 dominion or sovereignty of these loves is over the 
 things of the mind, that is, the things of man's will 
 and understanding, and thence of the body. The 
 life's love, by means of its affections and percep- 
 tions therefrom, and its enjoyments and thoughts 
 therefrom, rules the entire man, the internal of his 
 mind by means of affections and perceptions there-
 
 CHAPTER VI., N. 1 08 121 
 
 from, and the external by means of the enjoyments 
 of the affections and thoughts therefrom. 
 
 107. The form of this rule can in some mea- 
 sure be seen by comparisons. Heavenly love with 
 its affections for good and truth and perceptions 
 therefrom, together with the enjoyments from these 
 affections and thoughts therefrom, may be likened 
 to a tree with an abundance of branches, leaves, 
 and fruits. The life's love is the tree ; the branches 
 with the leaves are affections for good and truth 
 with their perceptions ; and the fruits are the en- 
 joyments of affections with their thoughts. But in- 
 fernal love, with its affections for evil and falsity, 
 which are lusts, together with the enjoyment of 
 these lusts and thoughts therefrom, may be likened 
 to a spider with its surrounding web. The love is 
 the spider; the lusts of evil and falsity with their 
 interior subtleties are the net-like threads nearest 
 the spider's seat; and the enjoyments of these 
 lusts with their deceitful devices are the remoter 
 threads, where the flies are caught on the wing, 
 and are bound and eaten. 
 
 108. The conjunction of all things of the will 
 and understanding, that is, of the mind of man with 
 his life's love, is made evident by these compari- 
 sons, and yet not made rationally evident. The 
 conjunction is made rationally evident in this way. 
 There are every where three things together that 
 make one ; these are called end, cause, and effect ; 
 here the life's love is the end, the affections with 
 their perceptions are the cause, and the enjoyment
 
 122 THE VIVINE 'PROVIDENCE 
 
 of the affedions with their thoughts are the effed ; 
 for just as the end through the cause enters into 
 the effed, so does the love through its affections 
 come to its enjoyments, and through its percep- 
 tions to its thoughts. The effeds themselves are 
 in the mind's enjoyments and their thoughts, when- 
 ever these enjoyments belong to the will and the 
 thoughts to the understanding therefrom, that is, 
 whenever the agreement is complete. Then the 
 effects belong to the spirit, and if they do not come 
 into bodily ad, still they are as if in ad when there 
 is agreement. Furthermore, they are then together 
 in the body, and dwell there with the life's love of 
 the man, and aspire to adion, which takes place 
 when nothing hinders. Such are lusts of evil and 
 the evils themselves' in those who in their spirit 
 make evils allowable. 
 
 Now as the end conjoins itself with the cause, 
 and through the cause with the effed, so does the 
 life's love conjoin itself with the internal of thought, 
 and through this with its external. This makes 
 clear that the external of man's thought is in itself 
 of the same charader as its internal; for 'the end 
 imparts itself wholly to the cause, and through the 
 cause to the effed ; for there is nothing essen- 
 tial in the effed except what is in the cause, and 
 through the cause in the end. And as the end is 
 thus the very essential which enters into the cause 
 and the effed, cause and effed are called mediate 
 and outmost ends. 
 
 109. Sometimes the external of man's thought
 
 CHAPTER VI., N. /Op 123 
 
 does not appear to be of the same character as 
 the internal ; but this is because the life's love with 
 its surrounding internals places a vicar below itself, 
 which is called the love of means, and enjoins upon 
 it to take heed and watch that nothing from its 
 lusts appear. This vicar, therefore, from the cun- 
 ning of its chief, which is the life's love, talks and 
 acts in accord with the civil requirements -of the 
 country, the moral requirements of reason, and the 
 spiritual requirements of the church. Some do this 
 so craftily and ingeniously that no one sees that 
 they are not such as their speech and act indicate ; 
 and at last, from the habit of concealment, they 
 scarcely know otherwise themselves. All hypo- 
 crites are such ; and such are the priests who at 
 heart care nothing for the neighbor and do not fear 
 God, and yet preach about love of the neighbor 
 and the love of God ; such are the judges who 
 give judgment according to bribes and friendship, 
 while they show a pretended zeal for justice, and 
 from reason talk of judgment ; such are the mer- 
 chants who are insincere and fraudulent at heart, 
 while they acl sincerely for the sake of gain ; and 
 such are adulterers, when from the rationality that 
 every man has they talk about the chastity of mar- 
 riage ; and so on. 
 
 But when these same persons strip this love of 
 means this vicar of their life's love of the gar- 
 ments of purple and fine linen with which they 
 have invested it, and clothe it in its domestic garb, 
 thev think, and sometimes, with their dearest friends
 
 124 THE 'DIVINE PROVIDENCE 
 
 whose life's love is similar, they speak from their 
 thought in a wholly opposite way. It might be 
 supposed, when from their love of means they have 
 talked so justly, sincerely, and piously, that the 
 character of the internal of their thought was not 
 in the external of their thought, and yet it was. 
 There is hypocrisy in such ; there is a love of self 
 and the world in them, and the cunning of that 
 love is to secure reputation for the sake of honor 
 or gain in respect to outmost appearances. This 
 character of the internal is in the external of their 
 thought when they so speak and act. 
 
 no. But in those who are in heavenly love 
 the internal and the external of thought, or the 
 internal and the external man, make one when they 
 speak ; nor do such know any difference between 
 these. Their life's love, with its affections for good 
 and the perceptions for truth belonging thereto, is 
 like a soul in their thoughts, and in what they 
 speak and do from them. If they are priests they 
 preach from love towards the neighbor and from 
 love to the Lord ; if judges they judge from gen- 
 uine justice ; if merchants they acl from genuine 
 sincerity; if married they love their wives from 
 genuine chastity ; and so on. The life's love of 
 such has its love of means as its vicar, which it 
 teaches and leads to act: from prudence, and clothes 
 with the garments of zeal both for truths of doc- 
 trine and for o-oods of life.
 
 CHAPTER VI., N. Ill 125 
 
 in. (iii.) The internal cannot be cleansed from 
 the lusts of evil so long as the evils in the external 
 man are not put away, since these obstrufl. This 
 follows from the preceding statement, that the ex- 
 ternal of man's thought is in itself of the same char- 
 acter as its internal ; and that the two cohere like 
 things that are not only one within the other but 
 one from the other"; consequently one cannot be 
 set aside unless the other is also. It is so with 
 every thing external that is from an internal, and 
 with every thing posterior that is from a prior, and 
 with every effect that is from a cause. 
 
 Since, then r lusts with their subtleties constitute 
 in the evil the internal of thought, and the enjoy- 
 ments of lusts together with their devices constitute 
 the external of thought, and the latter and the 
 former are joined together as one, it follows that 
 the internal cannot be cleansed from lusts so long 
 as the evils in the external man are not put away. 
 It should be understood that man's internal will is 
 that which is in the lusts, and the internal under- 
 standing is that which is in the subtleties, and that 
 the external will is that which is in the enjoyments 
 of the lusts, and the external understanding is that 
 which is in the devices from the subtleties. Any- 
 one can see that lusts and their enjoyments make 
 one, and that the subtleties and devices make one ; 
 also that these four are in one series, and together 
 make as it were one bundle ; and from this again it 
 is clear that the internal, which consists of lusts, 
 can be cast out only by the putting away of the ex-
 
 126 THE TUVINE "PROVIDENCE 
 
 ternal, which consists of evils. Lusts through their 
 enjoyments produce evils ; but when evils are be- 
 lieved to be allowable, which comes from the agree- 
 ment of will and understanding, the enjoyments 
 and the evils make one. It is acknowledged that 
 this agreement is equivalent to doing the thing ; 
 and this is what the Lord says, 
 
 "Whosoever looketh on another's woman to lust after her 
 hath committed adultery with her already in his heart" 
 (Matt. v. 28). 
 
 It is the same with other evils. 
 
 IT2. From all this it can now be seen that 
 evils must surely be put away from the external 
 man that man may be cleansed from the lusts of 
 evil ; for until this is done there is no possible exit 
 for lusts ; and if there is no exit the lusts remain 
 within and breathe out enjoyments from themselves, 
 and so they urge men on to the* consent, thus to 
 the doing. Through the external of thought the 
 lusts enter the body ; when therefore there is con- 
 sent in the external of thought the lusts are at once 
 
 o 
 
 present in the body ; and the enjoyment that is felt 
 is there. That as the mind is such is the body, 
 thus the whole man, may be seen in the work on 
 The Divine Love and the Divine Wisdom (n. 
 362-370). This may be made clear by compari- 
 sons and also by examples. 
 
 By comparisons : Lusts with their enjoyments 
 may be likened to fire; the more a. fire is fed the 
 more it burns ; and the freer the course given it 
 the further it spreads, until in a city it consumes the
 
 CHAPTER VL, N. I Ij 127 
 
 houses, and in a forest the trees. In the Word the 
 lusts of evil are likened to fire, and their evils to its 
 burning. Moreover, in the spiritual world, lusts of 
 evil with their enjoyments appear like fires ; infer- 
 nal fire is nothing else. Lusts may also be likened 
 to floods and inundations of water when dikes or 
 dams give way. They may also be likened to gan- 
 grenous sores and ulcers, which, if they* run their 
 course or are not cured, bring death to the body. 
 
 By examples : It is made clear that unless the 
 evils in the external man are put away the lusts and 
 their enjoyments grow and multiply. The more a 
 thief steals the more he loves to steal, till at last he 
 cannot refrain ; so with the defrauder, the more he 
 defrauds. The same is true of hatred and revenge, 
 of luxury and intemperance, of whoredom and blas- 
 phemy, and the like. Every one knows that the 
 love of ruling from the love of self increases as rein 
 is given to it ; equally the love of possessing from 
 love of the world ; these seem to be without limit 
 or end. All this makes clear that so far as the evils 
 in the external are not put away their lusts multiply, 
 and that lusts increase to the extent that evils have 
 loose rein. 
 
 113. Man is not able to perceive the lusts of his 
 evil ; he does perceive their enjoyments, although 
 he does not think much about them ; for the enjoy- 
 ments divert the thoughts and banish reflection. 
 Consequently, unless one knew from some other 
 source that his lusts are evils he would call them 
 good, and from freedom in accordance with the rea-
 
 128 THE ViyiNE <PROriDENCE 
 
 son of his thought he would give expression to 
 them ; and when he does that he appropriates them 
 to himself. So far as he confirms evils as allow- 
 able he enlarges the court of the ruling love, which 
 is his life's love. Lusts are what constitute its 
 court ; for they are like its ministers and attendants, 
 through which it governs the exteriors that consti- 
 tute its kingdom. But as is the king such are the 
 ministers and attendants, and such the kingdom. 
 When a king is a devil his ministers and attend- 
 ants are insanities, and the people of his kingdom 
 are falsities of every kind, which his ministers 
 (whom they call wise although they are insane,) 
 cause, by means of reasonings from fallacies and by 
 means of illusions, to appear as truths,* and cause 
 to be acknowledged as truths. Can such a state in 
 man be changed except by putting away the evils 
 in the external man? For thereby the lusts that 
 cling to evils are put away. Otherwise no exit is 
 open for the lusts ; for they are shut in like a be- 
 sieged city, or like a closed ulcer. 
 
 114. (iv.) The evils in the external man can 
 be put away by the Lord only through man's in- 
 strumentality. In all Christian churches the doc- 
 trine has been accepted that before man approaches 
 the holy communion he shall examine himself, shall 
 see and acknowledge his sins, and shall do the 
 work of repentance by refraining from evils and by 
 rejecting them because they are from the devil ; 
 and otherwise his sins are not forgiven, and he is
 
 CHAPTER VI., N. 114 129 
 
 damned. The English hold the doclrine of faith 
 alone, and yet in their exhortation to the holy 
 communion they plainly teach self-examination, 
 acknowledgment, confession of sins, repentance, 
 and renewal of life ; and those who fail to do this 
 are threatened that the devil will enter into them as 
 he did into Judas, and will fill them with all iniquity, 
 and destroy both body and soul. The Germans, 
 the Swedes, and the Danes, who also hold the doc- 
 trine of faith alone, have the same teaching in their 
 exhortation to the holy communion, threatening 
 also that all such will be subject to infernal punish- 
 ments and to eternal damnation for mixing the holy 
 and the profane. This is read by the priest with a 
 loud voice before those who are about to come to 
 the Holy Supper, and is listened to by them with 
 full acknowledgment that it is so. 
 
 And yet when these same persons listen on the 
 same day to the preaching of faith alone, and that 
 the law does not condemn them because the Lord 
 fulfilled it for them, and that they are not able from 
 themselves to do any good except what is merito- 
 rious, and thus works have nothing saving in them, 
 but faith only, they return home entirely forgetful of 
 their former confession, and discarding it so far as 
 they give their thought to the preaching about faith 
 alone. Which of these, then, is true; this or that? 
 For two things contrary to each other cannot both 
 be true, as on the one hand, that without self-ex- 
 amination, recognition, acknowledgment, confession, 
 and renunciation of sins, thus without repentance,
 
 J30 THE 'DIVINE 
 
 there is no forgiveness of sins, thus no salvation, 
 but eternal damnation ; and on the other hand that 
 such things contribute nothing to salvation, because 
 the Lord by the passion of the cross has made full 
 satisfaction for all the sins of men, for those \\ ho 
 have faith ; and that those who have faith only, 
 with confidence that it is true, and with a trust in 
 the imputation of the Lord's merit, are without sins, 
 and appear before God like those with washed and 
 bright faces. 
 
 From all this it is clear that it is the common 
 religion of all the churches in the Christian world 
 that man should examine himself, should see and 
 acknowledge his sins, and afterwards refrain from 
 them ; and that otherwise there is not salvation, but 
 damnation. Moreover, that this is the veritable 
 Divine truth is evident from the passages in the 
 Word, where man is commanded to repent ; as the 
 following : 
 
 Jesus said, " Bring forth therefore fruits worthy of re- 
 pentance Even now is the axe laid unto the root 
 
 of the tree ; every tree therefore that bringeth not 
 forth good fruit is hewn down, and cast into the fire " 
 (Luke iii. 8, 9). 
 
 Jesus said, " Except ye^ repent ye shall all . . perish " 
 (Luke xiii. 3, 5). 
 
 Jesus preached " the gospel of the kingdom of God, . . . 
 Repent ye and believe the gospel " (Mark i. 14, 15). 
 
 Jesus sent forth His disciples, and they went out and 
 preached "that men should repent" (Mark vi. 12). 
 
 Jesus said to the apostles that " repentance and remis- 
 sion of sins should be preached .... unto all nations '' 
 (Luke xxiv. 47). 
 
 John preached " the baptism of repentance for the re- 
 mission of sins " (Mark i. 4 ; Litke iii. 3).
 
 CHAPTER VI. , N. 7/5 . 131 
 
 Think of this with some understanding ; and if 
 you have religion you will see that repentance from 
 sins is the way to heaven, that faith separate from 
 repentance is not faith, and that those who are not 
 in faith because they do not repent are in the way 
 to hell. 
 
 115. Those who are in faith separate from 
 charity, and have confirmed themselves in it from 
 Paul's saying to the Romans, 
 
 That a man is justified by faith apart from the works 
 of the law (Rom. iii. 28), 
 
 adore this saying like men who adore the sun ; and 
 they become like those who fix their eyes steadily 
 on the sun, by which the sight is so blurred that 
 they can see nothing in ordinary light. For they 
 do not see that "the works of the law" mean, not 
 the commandments of the decalogue, but the ritu- 
 als described by Moses in his books, which are 
 there always called "the law." Lest, therefore, it 
 should be thought that the commandments are 
 meant Paul explains by saying, 
 
 " Do we then make void the law through faith ? God 
 forbid ; yea, we establish the law" (verse 31 of the 
 same chapter). 
 
 Those who have confirmed themselves by this say- 
 ing in faith separate from charity, from gazing at 
 this passage as at the sun, fail to see where Paul 
 enumerates the laws of faith as being the very 
 works of charity ; and what is faith without its laws ? 
 Nor do they notice where he enumerates evil works,
 
 132 . THE TfiyiNE TROflDENCE 
 
 and declares that those who do them cannot enter 
 into heaven. This shows clearly how great is the 
 blindness that has been induced by a wrong under- 
 standing of this single passage. 
 
 116. Evils in the external man can be put 
 away only by man's instrumentality, because it is of 
 the Lord's Divine providence that whatever man 
 hears, sees, thinks, wills, speaks, and does, seems 
 to him to be wholly his own. Without this appear- 
 ance (as has been shown above, n. 71-95, and in 
 subsequent numbers) there could be in man no 
 reception of Divine truth, no determination towards 
 doing good, no appropriation of love and wisdom 
 or of charity and faith, and therefore no conjunc- 
 tion with the Lord, consequently no reformation 
 and regeneration and thus salvation. Without this 
 appearance repentance from sins, and faith even, 
 are evidently impossible. It is also evident that 
 without this appearance a man would not be a 
 man, but would be devoid of rational life like a 
 beast. Let any one who will consult his reason and 
 see, when a man thinks about good and truth, spir- 
 itual, moral, or civil, whether there is any other 
 appearance than that he thinks from himself; let 
 him then accept this doctrinal, that every thing 
 good and true is from the Lord and nothing from 
 man ; and will he not acknowledge this conse- 
 quence, that man must do good and think truth as 
 if of himself, and yet must acknowledge that he 
 does it from the Lord ; and furthermore, that man
 
 CHAPTER VL, N. If] 133 
 
 must put away evils as if of himself and yet must 
 acknowledge that he does it from the Lord ? 
 
 117. Many are not aware that they are in 
 evils, inasmuch as they do not do them outwardly 
 because they fear the civil laws and the loss of 
 reputation, and thus from custom and habit fall into 
 the way of shunning evils as detrimental to their 
 honor and success. But when evils are not shunned 
 from a religious principle, on the ground that they 
 are sins and antagonistic to God, the lusts of evil 
 with their enjoyments still remain, like impure wa- 
 ters confined and stagnant. Let. such examine their 
 thoughts and intentions, and they will find these 
 lusts, provided they know what sins are. 
 
 This is a state of many who have confirmed 
 themselves in faith separate from charity, who, 
 believing that the law does not condemn them, do 
 not even think about sins ; and some question 
 whether there are any sins in them, or if there are, 
 whether they are sins before God, since they have 
 been pardoned. In a like state are natural moral- 
 ists, who believe that civil and moral life with its 
 prudence accomplishes everything and Divine pro- 
 vidence nothing. Such also are those who strive 
 with great eagerness after a reputation and name 
 for honesty and sincerity for the sake of honor or 
 gain. But those who are of this character, and 
 who have also despised religion, become after death 
 spirits of lusts, appearing to themselves as if they 
 were men, but to others at a distance like lecher-
 
 134 THE TUWNE PROVIDENCE 
 
 ous forms (priapi] ; and like birds of night they see 
 in the dark and not in the light. 
 
 118. (v.) Therefore man ought as if of him- 
 self to put away evils from the external man. 
 This has already been proved by what has been 
 said. It may also be seen explained in three arti- 
 cles in the DoElrine of Life for the New Jerusalem, 
 first, That no one can shun evils as sins, so as to 
 turn away from them interiorly, except by com- 
 bats against them (n. 92-100) ; secondly, That man 
 ought to shun evils as sins and to fight against 
 them as if of himself (n. 101-107) ; thirdly, That 
 if one shns evils for any reason whatever except 
 that they are sins he does not shun them, but 
 only prevents their appearing before the world (n. 
 108-113). 
 
 119. (vi.) Then the Lord cleanses man from 
 the lusts [of evil] in the internal man, and from 
 the evils themselves in the external. The Lord 
 cleanses man from the lusts of evil when the man, 
 as if of himself, puts away the evils, for the reason, 
 in the first place, that the Lord cannot cleanse him 
 until he does this because the evils are in the ex- 
 ternal man and the lusts of evil in the internal man, 
 and the two are connected like roots and trunk ; 
 consequently until the evils are put away no open- 
 ing is possible, for the evils obstruct and close the 
 door ; and the door can be opened by the Lord 
 only by man's instrumentality, as has been shown
 
 CHAPTER VI., N. 120 135 
 
 just above. When, therefore, man as if of himself 
 opens the door, the Lord roots out the lusts and the 
 evils together. 
 
 A second reason is, that the Lord acts into 
 man's inmost, and from the inmost into conse- 
 quent things even to outmosts ; while man is simul- 
 taneously in outmosts. Therefore so long as man 
 from himself holds the outmosts closed there can -be 
 no cleansing, but only such operation by the Lord 
 in man's interiors as the Lord carries on in hell 
 (the man who is both in lusts and in evils being a 
 form of hell), and this operation is only an arrange- 
 ment to prevent one thing from destroying another, 
 and to prevent the violation of good and truth. 
 The Lord continually solicits and urges man to 
 open"" the door to Him, as is clear from His words 
 in the Apocalypse: 
 
 "Behold, I stand at the door and knock ; if anyone hear 
 My voice and open the door, I will come in to him 
 and will sup with him and he with Me " (iii. 20). 
 
 120. Of the interior state of his mind or of 
 his internal man, man knows nothing whatever. 
 Although there are infinite things there, not one 
 of them comes to man's cognizance. For the in- 
 ternal of man's thought, or his internal man, is his 
 spirit itself; and in it there are things as infinite 
 and numberless as there are in his body, and even 
 more innumerable ; for man's spirit is a man in its 
 form, and all things belonging to it correspond with 
 all things of man in the body. And just as man 
 has no knowledge from any sensation of the man-
 
 136 THE 'DIVINE TROWDENCE 
 
 ner in which his mind or his soul operates in all 
 things of the body, conjointly and severally, so 
 neither does he know in what manner the Lord 
 operates in all things of his mind or soul, that is, 
 in all things of his spirit. The operation is un- 
 ceasing; in it man has no part, and yet the Lord 
 can cleanse man from no lust of evil in his spirit or 
 internal man so long as man holds his external 
 closed. Man holds his external closed by means 
 of evils, every one of which seems to him as a sin- 
 gle thing, and yet in every one there are infinite 
 things ; and when man puts away an evil as a sin- 
 gle thing the Lord puts away the infinite things 
 in it. This is what is meant by the Lord's then 
 cleansing man from the lusts of evil in the internal 
 man, and from the evils themselves in the ex- 
 ternal. 
 
 121. Many believe that man is cleansed from 
 evils by merely believing what the church teaches ; 
 others by his doing good ; others by his knowing, 
 talking about, and teaching the things of the 
 church ; others by his reading the Word and pious 
 books ; others by his attending churches, listening 
 to sermons, and especially by coming to the Holy 
 Supper ; others by his renouncing the world and 
 devoting himself to piety ; and others by his con- 
 fessing himself guilty of all sins ; and so on. Yet 
 none of these cleanse man in the least unless he 
 examines himself, sees his sins, acknowledges them, 
 condemns himself for them, and repents by refrain- 
 ing from them ; and all this he must do as if of
 
 CHAPTER VI., N. 12} 137 
 
 himself, but with acknowledgment in heart that he 
 does it from the Lord, Until this is done the 
 things that have been mentioned above do not help 
 at all, for they are either meritorious or hypocritical ; 
 and those who do them appear in heaven before 
 angels like beautiful harlots, smelling badly from 
 their corruption, or like ill-favored women so paint- 
 ed as to appear handsome, or like masked aclors 
 and mimics on the stage, or like apes in human 
 clothing. But when evils have been put away the 
 things enumerated above belong to the love of 
 those who do them ; and such appear in heaven 
 before the angels as beautiful human beings and 
 partners and companions of the angels. 
 
 122. But it must be well understood that when 
 a man wishes to repent he must look to the Lord 
 alone ; if he looks to God the Father only he can- 
 not be cleansed ; nor if he looks to the Father for 
 the sake of the Son, nor if he looks to the Son as 
 merely a man. For there is one God, and that one 
 is the Lord, His Divine and Human being one per- 
 son, as shown in the DoElrine of the New Jeru- 
 salem concerning the Lord. In order that man in 
 repenting might look to the Lord alone He insti- 
 tuted the Holy Supper, which confirms the remis- 
 sion of sins in those who repent. It confirms this 
 because in that Supper or communion every one 
 is kept looking to the Lord alone. 
 
 123. (vii.) It is the unceasing effort of the 
 Lord's Divine providence to conjoin man with
 
 /38 THE 'DWINE TROYIDENCE 
 
 Himself and Himself with man, that he may be 
 able to bestow upon man the happinesses of eternal 
 life ; and this can be done only so far as evils with 
 their lusts are put away. That it is the unceasing 
 effort of the Lord's Divine providence to conjoin 
 man with Himself and Himself with man, and that 
 this conjunction is what is called reformation and 
 regeneration, and that from it man has salvation 
 has been shown above (n. 27-45). Who does not 
 see that conjunction with God is life eternal and 
 salvation? Every one sees it who believes that men 
 are from creation images and likenesses of God 
 (Gen. i. 26, 27), and who knows what an image and 
 likeness of God is. 
 
 Who that is possessed of sound reason, when 
 he thinks from his rationality and is willing to think 
 from his liberty, can believe that there are three 
 Gods, equal in essence, and that Divine Being 
 (Esse) or Divine Essence can be divided? That there 
 is a Trine in the one God can be conceived and 
 comprehended, as one can comprehend that there 
 are soul, body, and outgoing of life from these in 
 an angel or in a man. And as it is in the Lord 
 alone that this Trine in One is possible, it follows 
 that conjunction must be with the Lord. Make use 
 of your rationality together with your liberty of 
 thinking and you will see this truth in its light ; but 
 first grant that there is a God, and a heaven and 
 eternal life. 
 
 Since, then, God is one, and man was made 
 from creation an image and likeness of Him, and
 
 CHAPTER YI., N. 124 
 
 139 
 
 since by means of infernal love and its lusts and 
 their enjoyments man has come into the love of all 
 evils, and has thereby destroyed in himself the 
 image and likeness of God, it follows that it is the 
 unceasing effort of the Lord's Divine providence 
 to conjoin man with Himself and Himself with man, 
 and thus make man to be an image of God. It also 
 follows, that this is to the end that the Lord may 
 bestow upon man the happinesses of eternal life ; for 
 such is Divine love. 
 
 But the Lord cannot bestow these upon man, 
 nor make him an image of Himself, unless man, as 
 if of himself, puts away sins in the external man ; 
 for the reason that the Lord is not only Divine love 
 but is also Divine wisdom ; and Divine love does 
 nothing except from its own Divine wisdom and in 
 accordance with it. And it is in accordance with 
 His Divine wisdom that man cannot be conjoined 
 with the Lord, and thus reformed, regenerated, and 
 saved, unless it is permitted him to acl: from free- 
 dom in accordance with reason (for by this man is 
 man). And whatever is in accordance with the 
 Lord's Divine wisdom belongs also to his Divine 
 providence. 
 
 124. To this I will add two arcana of angelic 
 wisdom, from which it can be seen what the Divine 
 providence is : first, that the Lord in no wise acls 
 upon any particular thing in man singly without 
 acling simultaneously upon all things ; secondly, 
 that the Lord a<5ls from inmosts and from outmosts 
 simultaneously.
 
 140 THE 'DIVINE TROYIDENCE 
 
 The Lord in no wise aEls upon any particular 
 thing in man singly without atling simultaneously 
 upon all things of -man, for the reason that all 
 things of man are in such connection, and through 
 this connection in such a form, that they do not act 
 as many but as a one. It is acknowledged that in 
 respect to his body man is in such a connection, 
 and through this connection in such a form. The 
 human mind is in a like form from a connection of 
 all things in it ; for the human mind is the spiritual 
 man, and is actually the. man. From this it is that 
 man's spirit, which is his mind in his body, is in its 
 entire form a man ; consequently man after death is 
 just as much a man as he was in the world, with this 
 difference only, that he has cast off the coverings 
 that formed his body in the world. 
 
 Since, then, the human form is such that all the 
 parts make a general whole, which acts as one, it 
 follows that one part cannot be moved out of its 
 place and changed in state except by the consent 
 of the rest ; for if one were removed from its place 
 and changed in state, the form which acts as one 
 would suffer. This makes clear that the Lord in 
 no wise acts upon any particular thing without act- 
 ing simultaneously upon all. Thus does the Lord 
 act upon the entire angelic heaven, since the entire 
 angelic heaven in the Lord's sight is as one 'man. 
 Thus, too, does He act upon each angel, because 
 each angel is a heaven in the least form. Thus 
 also does he act upon each man, primarily upon 
 all things of his mind, and through these upon all
 
 CHAPTER VI., N. 124 141 
 
 things of his body ; for the mind of man is his 
 spirit, and in the measure of its conjunction with 
 the Lord is an angel, while the body is obedience. 
 
 But it should be clearly understood that the 
 Lord also acls upon every particular in man singly, 
 and even most singly, but simultaneously through 
 all things of his form ; and yet He does not change 
 the state of any part or of any particular thing ex- 
 cept harmoniously with the whole form. But on 
 this more will be said in what follows ; where it will 
 be shown that the Lord's Divine providence is uni- 
 versal because it is in particulars, and that it is 
 particular because it is universal. 
 
 The Lord als from inmosts and from outmosts 
 simultaneously. This is true for the reason that in 
 this and in no other way can all things and each 
 thing be held together in connection ; for intermed- 
 iates are connected in unbroken series from inmosts 
 even to outmosts, and in outmosts they are togeth- 
 er ; for in the outmost there is a simultaneous pres- 
 ence of all things from the first, as has been shown 
 in Part Third of the work on The Divine Love and 
 the Divine Wisdom. 
 
 It was for this reason also that the Lord from 
 eternity, or Jehovah, came into the w.orld, and there 
 put on and assumed Humanity in outmosts, that he 
 might be from firsts and in outmosts together ; and 
 thus from firsts through outmosts might rule the 
 whole world and thereby save the men whom he 
 is able to save in accordance with the laws of His 
 Divine providence, which are also the laws of His
 
 142 THE DIVINE VROWDENCE 
 
 Divine wisdom. And thus it is, as acknowledged 
 in the Christian world, that no mortal could have 
 been saved unless the Lord had come into the world 
 (see the DocJrine of the New Jerusalem concerning 
 Faith, n. 35). And this is why the Lord is called 
 "The First and the Last." 
 
 125. These angelic arcana have been premised 
 to make comprehensible the operation of the Lord's 
 Divine providence in conjoining man with the Lord, 
 and the Lord with man. This operation is not 
 upon any particular of man by itself, except as it is 
 simultaneously upon all things of man ; and this is 
 done from his inmost and from his outmosts simul- 
 taneously. The inmost of man is his life's love ; his 
 outmosts are the things that are in the external of 
 his thought ; and his intermediates are the things 
 that are in the internal of his thought. The quality 
 of these in the evil man has already been shown. 
 
 From this again it is clear that the Lord cannot 
 acl; from inmosts and outmosts simultaneously ex- 
 cept in connection with man, for in outmosts man 
 and the Lord are together, consequently as man 
 acls in outmosts, which are under his control, being 
 within the realm of his freedom, so the Lord ads 
 from man's inmosts and upon the unbroken series 
 to outmosts. The things that are in man's inmosts 
 and in the series from inmosts" to outmosts are 
 wholly unknown to man ; and therefore he knows 
 nothing whatever of the way in which the Lord 
 works there or what He does ; but as this work is so 
 closely connected as to be a one with outmosts it is
 
 CHAPTER VI., N. 1 27 143 
 
 unnecessary for man to know more than that he 
 must shun evils as sins and look to the Lord. In 
 this and in no other way can his life's love, which 
 from birth is infernal, be put away by the Lord, and 
 a heavenly life's love be implanted in its place. 
 
 126. When a heavenly life's love has been im- 
 planted by the Lord in place of an infernal life's 
 love, affections for good and truth are implanted in 
 place of the lusts of evil and falsity ; and the enjoy- 
 ments of affeclions for good are implanted in place 
 of the enjoyments of the lusts of evil and falsity ; 
 and the goods of heavenly love are implanted in 
 place of the evils of infernal love. Then prudence 
 is implanted in place of cunning, and wise thoughts 
 in place of crafty thoughts. Thus man is born 
 again and becomes a new man. What kinds of 
 good succeed in place of evils can be seen in the 
 DoElrine of Life for the New Jerusalem (n. 67-73, 
 74-79, 80-86, 87-91) ; also that so far as a man 
 shuns and turns away from evils as sins he loves 
 the truths of wisdom (n. 32-41) ; and so far he has 
 faith and is spiritual (n. 42-52). 
 
 127. It has been shown from the exhortations 
 read in all Christian churches before the holy com- 
 munion that the common religion of the whole 
 Christian world teaches that man must examine 
 himself, see his sins, acknowledge them, confess 
 them before God, and refrain from them ; and that 
 this is repentance, remission of sins, and conse- 
 quently salvation. This can be seen also from the 
 Faith that takes its name from Athanasius, and that
 
 144 THE *D1VINE 
 
 has been accepted in the whole Christian world ; 
 at the end of which are these words : 
 
 " The Lord will come to judge the living and dead ; 
 at whose coming those that have done good shall en- 
 ter into life eternal, and those that have done evil into 
 eternal fire." 
 
 128. Who does not know from the Word that 
 a life after death is allotted to every one according 
 to his deeds? Open the Word, read it, and you 
 will see this clearly ; but while doing this, exclude 
 from your thoughts faith and justification by it 
 alone. As evidence that the Lord teaches this every 
 where in His Word, take these few examples : 
 
 " Every tree that bringeth not forth good fruit is hewn 
 down and cast into the fire. Therefore by their fruits 
 ye shall know them " (Matt. vii. 19, 20). 
 
 " Many will say to Me in that day, Lord, . . . have we not 
 prophesied by Thy name, . . . and in Thy name done 
 many mighty works? And then will I profess unto 
 them, I do not know you ; depart from Me, ye that 
 work iniquity" (Matt. vii. 22, 23). 
 
 "Every one that heareth My words and doeth them, I 
 will liken him to a prudent man who built his house 
 upon a rock ; . . . . and every one that heareth these 
 sayings of Mine and doeth them not, shall be likened 
 unto a foolish man who built his house upon" "the 
 ground without a foundation " (Matt. vii. 24, 26 ; Luke 
 vi. 46-49). 
 
 " The Son of man shall come in the glory of His Father, 
 .... and then He shall render unto every man accord- 
 ing to his deeds " (Matt. xvi. 27). 
 
 " The kingdom of God shall be taken away from you and 
 shall be given to a nation bringing forth the fruits 
 thereof " (Matt. xxi. 43). 
 
 Jesus said, " My mother and My brethren are these who 
 hear the Word of God and do it " (Luke viii. 21). 
 
 " Then shall ye begin to stand without and to knock at
 
 CHAPTER VL, N. 1 28 145 
 
 the door, saying, Lord, . . open unto us ; but He shall 
 answer and say " to them, " I know ye not whence ye 
 
 are ; depart from Me, all ye workers of iniquity " 
 
 (Luke xiii. 25-27). 
 
 " They that have done good shall go forth unto the resur- 
 rection of life, and they that have done evil unto the 
 resurrection of judgment " (John v. 29). 
 
 " We know that God heareth not sinners ; but if anyone 
 worship God and do His will, him He heareth " (John 
 ix. 31). 
 
 11 If ye know these things, blessed are ye if ye do them " 
 (John xiii. 17). 
 
 " He that hath My commandments and doeth them, he 
 
 it is that loveth Me and I will love him .... and 
 
 will come to him and make My abode with him" 
 (John xiv. 15, 21-24). 
 
 " Ye are My friends if ye do whatsoever I command you. 
 .... I have chosen you.... that ye may bring forth 
 fruit, and that your fruit may abide " (John xv. 14, 16). 
 
 The Lord said to John, " To the angel of th Ephesian 
 church write, ... I know thy works ;....! have against 
 
 thee that thou hast left thy first charity Repent, 
 
 and do the first works ; if not .... I will remove thy 
 lampstand out of its place " (Apoc. ii. I, 2, 4, 5). 
 
 "To the angel of the church of the Smyrneans write 
 
 I know thy works" (Apoc. ii. 8, 9). 
 
 " To the angel of the church at Pergamum write, .... I 
 know thy works, repent" (Apoc. ii. 12, 13, 16). 
 
 "To the angel of the church in Thyatira write, ....I 
 
 know thy works and charity, and thy last works to 
 
 be more than the first" (Apoc. ii. 18, 19). 
 
 " To the angel of the church in Sardis write, .... I know 
 thy works, that thou hast a name and that thou liv- 
 
 est, and art dead I have not found thy works 
 
 perfect before God ; . . . . repent " (Apoc. iii. 1-3). 
 
 " To the angel of the church in Philadelphia write, I 
 know thy works " (Apoc. iii. 7, 8). 
 
 " To the angel of the church of the Laodiceans write, .... 
 I know thy works ; . . . . repent " (Apoc. iii. 14, 15, 19). 
 
 " I heard a voice from the heavens saying, Write, . . . Bless- 
 ed are the dead who die in the Lord from henceforth ; 
 .... their works do follow them " (Apoc. xiv. 13). 
 
 " A book was opened, which is the book of life ; and the
 
 146 THE THPINE 'PROVIDENCE 
 
 dead were judged all according to their works " 
 
 (Apoc. xx. 12, 13). 
 
 " Behold, I come quickly ; and My reward is with Me, to 
 give to every man according to his work " (Apoc. xxii. 
 12). 
 
 Thus far the New Testament. Still more numerous 
 are the evidences in the Old Testament, from which 
 I will quote this one only : 
 
 "Stand in the gate of Jehovah, and proclaim there 
 
 this word Thus saith Jehovah of Hosts, the God 
 
 of Israel : Amend your ways and your doings ; 
 
 trust ye not in lying words, saying, The temple of Je- 
 hovah, the temple of Jehovah, the temple of Jehovah 
 
 are these Will ye steal, murder, and commit 
 
 adultery, and swear falsely, .... and then come and 
 stand before Me in this house, upon which My name 
 is named, and say, We are delivered, while ye do .... 
 these abominations ? Is this house .... become a den 
 of robbers? .... Behold I, even I, have seen it, saith 
 Jehovah" (Jer. vii. 2-4, 9-11).
 
 VII. 
 
 IT IS A LAW OF THE DIVINE PROVIDENCE THAT MAN SHOULD 
 NOT BE COMPELLED BY EXTERNAL MEANS TO THINK 
 AND WILL, AND THUS TO BELIEVE AND LOVE, THE 
 THINGS OF RELIGION, BUT SHOULD GUIDE HIMSELF, 
 AND SOMETIMES COMPEL HIMSELF. 
 
 129. 
 
 THIS law of the Divine providence follows 
 from the two preceding, namely, that man 
 should acl: from freedom in accordance with 
 reason (n. 71-99) ; and that he should do this from 
 himself and yet from the Lord, therefore as if from 
 himself (n. 100128). And as being compelled is 
 not from freedom in accordance with reason, and 
 not from oneself, but is from what is not freedom, 
 and from another, so this law of the Divine provid- 
 ence follows in order after the two former. Every- 
 one acknowledges, moreover, that it is impossible 
 to compel any one to think what he is not willing to 
 think, and to will what his thought forbids him to 
 will, thus to believe what he does not believe, and 
 wholly so what he is unwilling to believe ; or to love 
 what he does not love, and wholly so what he is 
 unwilling to love. For a man's spirit or mind has 
 full liberty in thinking, willing, believing, and lov- 
 ing. It has this liberty by influx from the spiritual 
 world, which does not compel (for man's spirit or 
 mind is in that world), and not by influx from the
 
 148 THE *DIVINE TROV1DEHCE 
 
 natural world, which is received only when it acls 
 in harmony with spiritual influx. 
 
 A man may be forced to say that he thinks and 
 wills and believes and loves the things of religion ; 
 but he does not think, will, believe, and love them 
 unless they are matters of affeclion and reason with 
 him, or come to be so. Also, a man may be com- 
 pelled to speak in favor of religion and to do what 
 it inculcates ; but he cannot be compelled to favor 
 it in his thought from any belief in it, or to favor 
 it in his will from any love for it. Moreover, in 
 kingdoms where justice and judgment are guarded, 
 men are compelled not to speak against religion, 
 and to do nothing in opposition to it, and yet no 
 one can be compelled to favor it in his thought and 
 will. For it is within every one's freedom to think 
 in harmony with hell and to will in favor of hell, 
 and also to favor heaven in thought and will. But 
 it is for the reason to teach what hell is and w r hat 
 heaven is, and what the abiding condition is in the 
 one and in the other ; and it is from the reason 
 that the will has its preference and choice. 
 
 From all this it can be seen that the external 
 may not compel the internal. Nevertheless, this is 
 sometimes done ; but that it is pernicious will be 
 shown in this order : 
 
 (i.) No one is reformed by miracles and signs, 
 
 because they compel. 
 
 (ii.) No one is reformed by visions or by convers- 
 ations with the dead, ce cause they ccm- 
 pel.
 
 CHAPTER VII., N. I JO 149 
 
 (iii.) No one is reformed by threats and punish- 
 ments, because they compel. 
 
 (iv.) No one is . reformed in states that do not 
 spring from rationality and liberty. 
 
 (v.) To compel oneself is not contrary to ration- 
 ality and liberty. 
 
 (vi.) The external man must be reformed by 
 means of the internal, and not the reverse. 
 
 130. (i.) No one is reformed by miracles and * 
 signs, because they compel. It has been shown 
 above that man has an internal and an external of 
 thought, and that the Lord flows into man through 
 the internal of his thought into the external, and 
 thus teaches and leads him ; also that it is of the 
 Lord's Divine providence that man should a<5l from 
 freedom in accordance with reason. Both oi these 
 would perish in man if miracles were wrought and 
 man were thereby driven to believe. That this is 
 true can be seen rationally in this way. It cannot 
 be denied that miracles induce a belief and power- 
 fully persuade that what is said and taught by him 
 who does the miracles is true, and that this at first 
 so occupies man's external thought as to bind and 
 fascinate it, as it were. But by this man is deprived 
 of his two faculties called rationality and liberty, 
 and thus of the ability to act from freedom in ac- 
 cordance with reason ; and then the Lord can no 
 longer flow in through the internal into the exter- 
 nal of his thought, except merely to leave the man 
 to confirm by his rationality what he has been made 
 through the miracle to believe. 
 
 Man's thought is so conditioned as to . enable
 
 150 THE <DIVINE 'PROVIDENCE 
 
 him from the internal of his thought to see any 
 matter in the external of his thought as in a sort of 
 mirror ; for, as has been said above, a man is able 
 to see his own thought, which would not be possi- 
 ble except from a more internal thought. And 
 when he thus sees a matter as in a mirror he can 
 turn it this way and that, and shape it until it ap- 
 pears to him beautiful ; and if the matter is a truth 
 it may be likened to a virgin or youth, beautiful and 
 living. But when one cannot turn it this way and 
 that, and shape it, but can simply believe it from 
 the persuasion induced by the miracle, it may be 
 likened, if it is a truth, to a virgin or a youth 
 carved from wood or stone, in which there is no life. 
 It may also be likened to an objecl that is constantly 
 before the sight, and being alone seen conceals 
 every thing that is on either side of it and behind it. 
 Or it may be likened to a sound continually in the 
 ear that takes away the sense of harmony from 
 many sounds. Such blindness and deafness are in- 
 duced on the human mind by miracles. It is the 
 same with every thing confirmed that is not looked 
 into with some rationality before it is confirmed. 
 
 131. From all this it can be seen that a faith 
 induced by miracles is not faith but persuasion ; for 
 there is nothing rational in it, still less anything 
 spiritual ; for it is only an external without an in- 
 ternal. The same is true of every thing that a man 
 does from such a persuasive faith, whether he ac- 
 knowledges God, worships him at home or in 
 churches, or does good deeds. When a miracle
 
 CHAPTER VIL, N. I}2 151 
 
 alone leads a man to acknowledgment, worship, 
 and piety, he acts from the natural man and not 
 from the spiritual. For a miracle imparts faith 
 through an external way and not through an in- 
 ternal way, thus from the world and not from 
 heaven ; and the Lord enters into man through no 
 other than an internal way, which is through the 
 Word, and doclrine and preachings from the Word. 
 And as miracles close this way, at this day no mir- 
 acles are wrought. 
 
 132. That miracles are such can be seen very 
 clearly from the miracles wrought before the peo- 
 ple of Judah and Israel. Although these had seen 
 so many miracles in the land of Egypt, and after- 
 wards at the Red Sea, and others in the desert, 
 and especially on Mount Sinai when the Law was 
 promulgated, yet only a month afterwards, while 
 Moses tarried on that mountain, they made them- 
 selves a golden calf, and acknowledged it as Jeho- 
 vah who led them forth out of the land of Egypt 
 (Exod. xxxii. 4-6). So again, from the miracles 
 afterwards wrought in the land of Canaan ; and yet 
 the people relapsed each time from the prescribed 
 worship. And again, from the miracles that the 
 Lord wrought before them when he was in the 
 world ; and yet they crucified Him. 
 
 Miracles were wrought among the men of Judah 
 and Israel because they were wholly external men, 
 and were led into the land of Canaan merely that 
 they might represent the church and its internals 
 by means of the externals of worship, a bad man
 
 152 'THE ^DIVINE ^PROVIDENCE 
 
 equally with a good man being able to represent. 
 These externals are rituals, all of which were signi- 
 ficative of spiritual and celestial things. Even 
 Aaron, although he made the golden calf and com- 
 manded the worship of it {Exod. xxxii. 2-5, 35), 
 could represent the Lord and His work of salvation. 
 And because they could not be brought by the 
 internals of worship to represent those things, they 
 were brought to it and even driven and forced to 
 it by miracles. 
 
 They could not be brought to it by the internals 
 of worship because they did not acknowledge the 
 Lord, although the whole Word that was in their 
 possession treats of Him alone ; and he that does 
 not acknowledge the Lord is unable to receive any 
 internal of worship. But when the Lord had man- 
 ifested Himself, and had been received and acknow- 
 ledged in the churches as the eternal God, mira- 
 cles ceased. 
 
 133. But the effecl; of miracles on the good and 
 on the evil is different. The good do not desire mir- 
 acles, but they believe in the miracles recorded in the 
 Word. And when they hear anything about a 
 miracle they give thought to it only as an argu- 
 ment of no great weight that confirms their faith ; 
 for they think from the Word, thus from the Lord, 
 and not from the miracle. It is not so with the evil. 
 They may be driven and compelled to a belief by 
 miracles, and even to worship and piety, but only 
 for a short time ; for their evils are shut in ; and the 
 lusts of their evils and the enjoyments therefrom
 
 CHAPTER Vll., N. I }4 153 
 
 continually acl upon their external of worship and 
 piety ; and in order to get out of their confinement 
 and break away they reflect upon the miracle, and 
 at length call it a trick or artifice, or a work of 
 nature, and thus go back to their evils. And he 
 who returns to his evils after he has worshipped 
 profanes the goods and truths of worship ; and the 
 lot after death of those who commit profanation is 
 the worst of all Such as these are meant by the 
 Lord's words {Matt. xii. 43-45), that their last state 
 becomes worse than the first. Furthermore, if it 
 were needful to work miracles for the sake of those 
 who do not believe from the Word, they must be 
 wrought for all such continually and visibly. All 
 this makes clear why miracles are not wrought at 
 this day. 
 
 134. (ii.) No one is reformed by visions or by 
 conversations with the dead, because they compel. 
 Visions are of two kinds, Divine and diabolical. 
 Divine visions are produced by means of represent- 
 ations in heaven, and diabolical visions by means 
 of magic in hell. There are also fantastic visions, 
 which are delusions of an abstracted mind. Divine 
 visions, which are produced (as has been said) by 
 means of representations in heaven, are such as 
 the prophets had, who were not in the body but 
 in the spirit when they were in these visions ; for 
 visions can not appear to any one in the waking 
 states of the body. When, therefore, they appear 
 to the prophets they are said to have been " in the
 
 154 THE 1)IYINE 'PROVIDENCE 
 
 spirit," as is evident from the passages that follow. 
 Ezekiel says : 
 
 " Moreover, the spirit lifted me up, and brought me in 
 the vision of God, in the spirit of God, into Chaldea, 
 to them of the captivity. So the vision that I had 
 seen went up over me " (Ezek. xi. i, 24). 
 
 Again, That the spirit lifted him up between the earth 
 and the heaven, and brought him in the visions of 
 God to Jerusalem (viii. 3, seq.). 
 
 In like manner he was in the vision of God or in the 
 spirit when he saw the four living creatures which 
 were cherubim (chaps, i. and x.). 
 
 As also when he saw the new temple and the new earth, 
 and the angel measuring them (chaps, xl.-xlviii.). 
 
 That he was then in the visions of God he says 
 (xl. 2, 26) ; and in the spirit (xliii. 5). 
 In a like state was Zechariah, 
 
 When he saw a man riding among the myrtle trees (Zech. 
 
 i. 8, seq.); 
 When he saw four horns (i. 18); and a man in whose 
 
 hand was a measuring line (ii. 1-3, seq.) ; 
 When he saw a lampstand and two olive trees (iv. i, seq.) ; 
 When he saw the flying roll and the ephah (v. i, 6) ; 
 When he saw four chariots coming out from between 
 
 two mountains, and horses (vi. i, seq.). 
 
 In a like state was Daniel, 
 
 When he saw four beasts coming up from the sea (Dan. 
 
 vii. i, seq.); 
 When he saw the combat between a ram and a he-goat 
 
 (viii. i, seq.). 
 
 That .he saw these things in the vision of his spirit 
 is stated (vii. i, 2, 7, 13 ; viii. 2 ; x. i, 7, 8) ; and that 
 the angel Gabriel was seen by him in vision (ix. 
 
 21).
 
 CHAPTER Vll., N. l}4 155 
 
 John, also, was in the vision of the spirit when 
 he saw what he described in the Apocalypse: 
 
 As when he saw seven lampstands, and in their midst 
 
 the Son of man (i. 12-16) ; 
 When he saw a throne in heaven, and One sitting upon 
 
 the throne, and four animals which were cherubim 
 
 round about it (iv.) ; 
 
 When he saw the book of life taken by the Lamb (v.) ; 
 When he saw horses going out from the book (vi.) ; 
 When he saw seven angels with trumpets (viii.) ; 
 When he saw the pit of the abyss opened, and locusts 
 
 going out of it (ix.) ; 
 When he saw the dragon, and its combat with Michael 
 
 (xii.) ; 
 When he saw two beasts, one rising up out of the sea and 
 
 the other out of the earth (xiii.) ; 
 When he saw a woman sitting upon a scarlet colored 
 
 beast (xvii.) ; 
 
 And Babylon destroyed (xviii.) ; 
 When he saw a white horse and Him who sat upon it 
 
 (xix.) ; 
 And when he saw the new heaven and the new earth, 
 
 and the Holy Jerusalem coming down out of heaven 
 
 (xxi.) ; 
 And when he saw the river of the water of life (xxii.). 
 
 That he saw these things in the vision of the spirit 
 is said (i. 10; iv. 2 ; v. i ; vi. i ; xxi. i, 2). 
 
 Such were the visions that appeared to them 
 from heaven, not before the sight of the body but 
 before the sight of the spirit. Such visions do not 
 take place at the present day ; if they did they would 
 not be understood, because they are produced by 
 means of representations, each one of which is signi- 
 ficative of the internal things of the church and the 
 arcana of heaven. Moreover, it was foretold by
 
 156 THE 'DIVINE 'PROVIDENCE 
 
 Daniel (ix. 24) that they would cease when the Lord 
 came into the world. 
 
 But diabolical visions have sometimes appeared, 
 induced by enthusiatic and visionary spirits, who, 
 from the delirium that possessed them called them- 
 selves the Holy Spirit. But these spirits have now 
 been gathered up by the Lord and cast into a hell 
 separate from the hells of others. All this makes 
 clear that by no other visions than those in the 
 Word can one be reformed. There are also fan- 
 tastic visions ; but these are mere delusions of an 
 abstracted mind. 
 
 1344*. That no one is reformed by conversa- 
 tions with the dead is evident from the Lord's words 
 respecting the rich man in hell and Lazarus in 
 Abraham's bosom ; for the rich man said, 
 
 " I pray thee, father " Abraham, " that them wouldst send " 
 Lazarus " to my father's house, for I have five breth- 
 ren, that he may testify unto them, lest they also 
 come unto this place of torment. Abraham said 
 unto him, They have Moses and the Prophets, let 
 them hear them. And he said, Nay, father Abra- 
 ham ; but if one come to them from the dead they 
 will repent. And he answered him, If they hear not 
 Moses and the Prophets, neither will they be per- 
 suaded if one rise from the dead " (Luke xvi. 27-31). 
 
 Conversation with the dead would have the same 
 effect as miracles, of which just above, namely, man 
 would be persuaded and forced into a state of wor- 
 ship for a short time. But as man is thus deprived 
 of rationality, and at the same time evils are shut 
 in, as said above, this spell or internal bond is loosed, 
 and the evils that have been shut in break out, with
 
 CHAPTER VIL, N. 136 157 
 
 blasphemy and profanation. But this takes place 
 only when some dogma of religion has been im- 
 posed upon the mind by spirits, which is never 
 done by any good spirit, still less by any angel of 
 heaven. 
 
 I 35" Nevertheless, conversation with spirits is 
 possible (though rarely with the angels of heaven) ; 
 and this has been granted to many for ages back. 
 When it is granted the spirits speak with man in 
 his mother tongue, and only a few words. But those 
 who speak by the Lord's permission never say any 
 thing that takes away the freedom of the reason, 
 nor do they teach ; for the Lord alone teaches man, 
 but mediately by means of the Word when in a 
 state of enlightenment, of which hereafter. That this 
 is true it has been granted me to know by personal 
 experience. For several years I have talked with 
 spirits and with angels ; nor has any spirit dared or 
 any angel wished to tell me any thing, still less to 
 instruct me, about any matter in the Word, or about 
 any matter of doclrine from the Word ; but I have 
 been taught by the Lord alone, who was revealed to 
 me, and who has since appeared and now appears 
 constantly before my eyes as a Sun in which He is, 
 in the same way that He appears to the angels, and 
 has enlightened me. 
 
 136. (iii. ) No one is reformed by threats and 
 punishments ) because they , compel. It is acknow- 
 ledged that the external cannot compel the inter- 
 nal, but that the internal can compel the external ;
 
 158 THE 'DIVINE 'PROVIDENCE 
 
 also that the internal is so averse to compulsion by 
 the external that it turns itself away. It is also 
 acknowledged that external enjoyments allure the 
 internal to consent and love ; and it may be known 
 that a compelled internal and a free internal are 
 possible. But although all these things are acknow- 
 ledged, they nevertheless need illustration ; for many 
 things when they are heard, being true, are at once 
 perceived to be so, and are therefore assented to ; 
 but unless they are also corroborated by reasons 
 they may be disproved by arguments from fallacies, 
 and at last denied. Therefore the things just stated 
 as acknowledged must be taken up and rationally 
 established. 
 
 First, The external cannot compel the internal, 
 but the internal can compel the external. Who can 
 be compelled to believe and to love? One can no 
 more be compelled to believe than to think that a 
 thing is so when he thinks that it is not so ; and 
 one can no more be compelled to love than to will 
 what he does not will. Belief belongs to thought, 
 and love belongs to the will. But the internal may 
 be compelled by the external not to speak ill of the 
 laws of the kingdom, the moralities of life, and the 
 sandities of the church ; thus far the internal may 
 be compelled by threats and punishments ; and it 
 is so compelled and ought to be. This internal, 
 however, is not the striclly human internal ; it is 
 an internal that man has in common with beasts ; 
 and beasts can be compelled. The human internal 
 has its seat above this animal internal. It is this
 
 CHAPTER V1L, N. 1)6 159 
 
 human internal that is here meant, and that cannot 
 be compelled. 
 
 Secondly, The internal is so averse to compul- 
 sion by the external that it turns itself away. This 
 is because the internal wishes to be in freedom, 
 and loves freedom, for freedom belongs to man's 
 love or life, as has been shown above ; consequently 
 when freedom feels itself to be compelled it with- 
 draws as it were within itself and turns itself away, 
 and looks upon compulsion as its enemy ; for the 
 love that constitutes man's life is irritated, andu 
 causes the man to think that in this respecl he is 
 not his own, and therefore does not live for himself. 
 Man's internal is such from the law of the Lord's 
 Divine providence that man should acl; from free- 
 dom in accordance with reason. 
 
 From this it is clear that to compel men to 
 Divine worship by threats and punishments is per- 
 nicious. But there are some who suffer themselves 
 to be compelled in respecl; to religion, and some 
 who do not. Of those who suffer themselves to be 
 so compelled there are many within the papal juris- 
 diction ; but this takes place with those in whose 
 worship there is nothing internal, but all is external. 
 Of those who do not suffer themselves to be com- 
 pelled there are many of the English nation ; and 
 as a consequence of this there is in their worship 
 an internal, and what there is in the external is 
 from their internal. In regard to their religion their 
 interiors appear in spiritual light like bright clouds ; 
 while the interiors of the former appear in the light
 
 160 THE DIVINE 
 
 of heaven like dark clouds. These appearances are 
 presented to sight in the spiritual world, and will 
 be seen by any one who wishes to see them when 
 he comes into that world after death. Furthermore, 
 compelled worship shuts in evils, and evils then lie 
 hidden like fire in wood under ashes, which is con- 
 tinually kindling and spreading till it breaks out in 
 flames ; while worship not compelled, but sponta- 
 neous, does not shut evils in, and in consequence 
 they are like fires that blaze up quickly and are 
 gone. All this makes clear that the internal is so 
 averse to compulsion that it turns itself away. The 
 internal can compel the external, because the internal 
 is like a master, and the external like a servant. 
 
 Thirdly, External enjoyments allure the internal 
 to consent, and also to love. There are two kinds 
 of enjoyments, enjoyments of the understanding and 
 enjoyments of the will ; those of the understanding 
 are also enjoyments of wisdom, and those of the 
 will are also enjoyments of love; for wisdom be- 
 longs to the understanding, and love to the will. 
 And inasmuch as the enjoyments of the body and its 
 senses, which are external enjoyments, a6l as one 
 with the internal enjoyments which belong to the 
 understanding and the will, it follows that while the 
 internal is so averse to compulsion by the external 
 as to turn itself away from it, it also looks with such 
 favor on enjoyments in the external as even to turn 
 itself to it ; thus on the part of the understanding 
 there is consent, and on the part of the will there is 
 love.
 
 CHAPTER V1L, N. 1}6 161 
 
 In the spiritual world all children are led by the 
 Lord into angelic wisdom, and through that into 
 heavenly love, by means of things enjoyable and 
 pleasing ; first by means of beautiful things in their 
 homes, and by means of pleasing things in gardens ; 
 then by means of representatives of spiritual things, 
 which affecl; the interiors of their minds with pleas- 
 ure ; and finally by means of truths of wisdom, and 
 so by means of goods of love. Thus this is done 
 successively by means of enjoyments in their order ; 
 first by means of the enjoyments of the love of the 
 understanding and of its wisdom ; and finally by 
 the enjoyments of the will's love, which becomes 
 their life's love ; and to this all other things that 
 have entered by means of enjoyments are held sub- 
 ordinate. 
 
 This takes place because everything of the un- 
 derstanding and will must be formed by means of 
 what is external before it is formed by the means 
 of what is internal ; since everything of the under- 
 standing and will is first formed by means of what 
 enters through the senses of the body, especially 
 through the sight and hearing ; and when the first 
 understanding and first will have been formed, the 
 internal of thought looks upon these as the exter- 
 nals of its thought, and either conjoins itself with 
 them or separates itself from them. It conjoins it- 
 self with them if they are delightful to it, and it 
 separates itself from them if they are not. 
 
 But it must be clearly understood that the inter- 
 nal of the understanding does not conjoin itself with
 
 162 THE 'DIVINE ^PROVIDENCE 
 
 the internal of the will, but ttyat the internal of the 
 will conjoins itself with the internal of the under- 
 standing, and makes the conjunction to be recip- 
 rocal ; but this is done by the internal of the will, 
 and not in the least by the internal of the under- 
 standing. This is the reason why man cannot be 
 formed by means of faith alone, but only by means 
 of the will's love, which makes a faith for itself. 
 
 Fourthly, A compelled internal and a free inter- 
 nal are possible. A compelled internal is possible 
 in such as are in external worship only and in no 
 internal worship ; for their internal consists in think- 
 ing and willing that to which the external is com- 
 pelled. Such is the state of those who worship 
 men living and dead, and thus worship idols, and 
 whose faith is based on miracles. In such no in- 
 ternal is possible except what is at the same time 
 external. A compelled internal is also possible in 
 such as are in the internal of worship. It may be 
 an internal compelled by fear or an internal com- 
 pelled by love. Those have an internal compelled 
 by fear who are in worship from a fear of the tor- 
 ment of hell and its fire. Such an internal, how- 
 ever, is not the internal of thought before treated 
 of, but is the external of thought, and is here called 
 an internal because it belongs to thought. The in- 
 ternal of thought before treated of cannot be com- 
 pelled by any fear ; but it can be compelled by love 
 and by a fear of losing love. In its true sense the 
 fear of God is nothing else. To be compelled by 
 love and a fear of losing it is to compel oneself.
 
 CHAPTER VIL, N. I}8 163 
 
 That compelling oneself is not contrary to liberty 
 and rationality will be seen below. 
 
 137. All this makes clear what compelled wor- 
 ship is and what worship not compelled is. Com- 
 pelled worship is corporeal, lifeless, darkened, and 
 sad; corporeal because it is of the body and not 
 of the mind, lifeless because there is no life in it, 
 darkened because there is no understanding in it, 
 and sad because there is no enjoyment of heaven 
 in it. But worship not compelled, when it is gen- 
 uine, is spiritual, living, clear, and joyful ; spiritual 
 because there is spirit from the Lord in it, living be- 
 cause there is life from the Lord in it, clear because 
 there is wisdom from the Lord in it, and joyful be- 
 cause there is heaven from the Lord in it. 
 
 138. (iv.) No one is reformed in states that do 
 not spring from rationality and liberty. It has 
 been shown above that nothing is appropriated to 
 man except what he does from freedom in accord- 
 ance with reason. This is because freedom belongs 
 to the will and reason to the understanding ; and 
 when man acls from freedom in accordance with 
 reason he acts from the will by means of his under- 
 standing ; and whatever is done in a conjunction of 
 these two is appropriated. Since, then, it is the 
 Lord's will that man should be reformed and regen- 
 erated, that he may have eternal life or the life of 
 heaven, and no one can be reformed and regener- 
 ated unless good is so appropriated to his will as 
 to be as if it were his, and truth is so appropriated
 
 164 THE <D/F/N TRO'/IDENCE 
 
 to his understanding as to be as if it were his, and 
 since nothing can be appropriated to any one except 
 what is done from freedom of the will in accordance 
 with the reason of the understanding, it follows that 
 no one is reformed in states that do not spring from 
 liberty and rationality. These states are many, but 
 in general they may be referred to the following, 
 namely : states of fear, of misfortune, of disordered 
 mind, of bodily disease, of ignorance, and of blind- 
 ness of the understanding. Something shall be said 
 of each state in particular. 
 
 139. No one is reformed in a state of fear, 
 because fear takes away freedom and reason, or 
 liberty and rationality ; for while love opens the in- 
 teriors of the mind fear closes them ; and when they 
 are closed man thinks but little, and only of what 
 then presents itself to the mind or the senses. Such 
 is the effecT: of all fears that take possession of the 
 mind. 
 
 It has been shown above that man has an inter- 
 nal and an external of thought ; fear can in no wise 
 take possession of the internal of thought ; this is 
 always in freedom because in its life's love ; but it 
 can take possession of the external of thought, and 
 when it does this the internal of thought is closed ; 
 and when that is closed man can no longer acl from 
 freedom in accordance with his reason, and there- 
 fore cannot be reformed. 
 
 The fear that takes possession of the external of 
 thought and closes the internal is chiefly a fear of 
 the loss of honor or gain. The internal of thought
 
 CHAPTER V1L, N. 139 165 
 
 is not closed by a fear of civil punishments or of 
 external ecclesiastical punishments, because such 
 laws only prescribe penalties for those who speak 
 and acl: contrary to the civil interests of the king- 
 dom and the spiritual interests of the church, and 
 not for those who merely think in opposition to 
 them. 
 
 A fear of infernal punishments may take posses- 
 sion of the external of thought, but only for a few 
 moments or hours or days ; it is soon brought back 
 to its freedom from the internal of thought, which 
 belongs strictly to its spirit and its life's love, and is 
 called the thought of the heart. 
 
 But a fear of the loss of honor and gain takes 
 possession of the external of man's thought ; and 
 when it does this it closes the internal of thought 
 from above against influx from heaven, and makes 
 it impossible for man to be reformed. This is be- 
 cause every man's life's love from his birth is a love 
 of self and the world ; and the love of self makes 
 one with the love of honor, and the love of the 
 world makes one with the love of gain. When, 
 therefore, a man has gained honor or wealth, from 
 a fear of losing them he strengthens with himself 
 the means that are serviceable to him for honor 
 and gain, whether civil or ecclesiastical, both of 
 which are means of power. One who has not yet 
 gained honor and wealth does the same if he de- 
 sires them ; but he does it from a fear of the loss 
 of reputation on their account. 
 
 It is said that such fear takes possession of the
 
 166 THE nHYlNE ^PROVIDENCE 
 
 external of thought, and closes the internal from 
 above against influx from heaven. The internal is 
 said to be closed when it completely makes one with 
 the external, for it is not then in itself but in the 
 external. 
 
 And inasmuch as the loves of self and the world 
 are infernal loves, and are the fountain heads of all 
 evils, it is clear what the internal of thought is in 
 itself in those in whom these loves are the loves 
 of the life, or in whom these loves rule, namely, 
 that it is full of the lusts of evil of every kind. 
 This is not known to those who from a fear of 
 the loss of dignity and wealth hold fast to the 
 religion they accept, especially if the religion in- 
 volves their worship as deities, and also as having 
 supreme power over hell. Such may seem to be 
 in a blaze of zeal for the salvation of souls, and 
 yet this may be from an infernal fire. As such a 
 fear especially takes away rationality itself and lib- 
 erty itself, which are heavenly in their origin, it is 
 evidently a hindrance to man's ability to be re- 
 formed. 
 
 140* No one is reformed in a state of misfor- 
 tune, if he thinks of God and implores His aid only 
 in that state, because that is a compelled state ; 
 consequently as soon as he comes into a free state 
 he goes back to his former state, in which he 
 had thought little or nothing about God. It is 
 otherwise with those who in their former state had 
 freely feared God. By ' ' fearing God ' ' is meant 
 fearing to offend Him, " off ending God" meaning
 
 CHAPTER VII., N. 142 167 
 
 to sin. This fear is not so much a matter of fear 
 as of love, for when one loves another does he not 
 fear to do him wrong? And does he not fear this 
 the more, the more he loves ? Without such a fear 
 love is insipid and superficial, a mere matter of 
 the thought and not at all of the will. 
 
 By " states of misfortune" are meant states of 
 despair from danger, as in battles, duels, shipwrecks, 
 falls, fires, threatened or unexpected loss of wealth 
 or of office and thus of honors, and other like 
 things. To think of God only when in such dan- 
 gers is not from God but from self. For the mind 
 is then as it were imprisoned in the body ; thus 
 not at liberty, and therefore not in rationality ; and 
 apart from these no reformation is possible. 
 
 141. No one is reformed in unhealthy men- 
 tal states^ because these take away rationality, and 
 consequently the freedom to act in accordance with 
 reason. For the mind may be sick and unsound ; 
 and while a sound mind is rational a sick mind is 
 not. Such unhealthy mental states are melancholy, 
 a spurious or false conscience, hallucinations of 
 various kinds, grief of mind from misfortunes, and 
 anxieties and mental suffering from a vitiated con- 
 dition of the body. These are sometimes regarded 
 as temptations, but they are not. For genuine 
 temptations have as their objects things spiritual, 
 and in these the mind is wise ; but these states 
 have as their objects natural things, and in these 
 the mind is unhealthy. 
 
 142. No one is reformed in a state of bodily
 
 168 THE WriNE TROISIDENCE 
 
 disease, because the reason is not then in a free 
 state ; for the state of the mind depends upon the 
 state of the body. When the body is sick the mind 
 is also sick, because of its separation from the world 
 if for no other reason. For when the mind is re- 
 moved from the world it may think about God, but 
 not from God, for it does not possess freedom of 
 reason. Man has freedom of reason by his being 
 midway between heaven and the world, and by his 
 ability to think from heaven or from the world, also 
 from heaven about the world, or from the world 
 about heaven. So when a man is sick, and is 
 thinking about death and the state of his soul after 
 death, he is not in the world ; but in spirit he is 
 withdrawn ; and in this state alone no one can be 
 reformed ; but if before he fell sick he had been 
 reformed this can then be strengthened. 
 
 It is the same with those who give up the world 
 and all business there, and give themselves solely 
 to thoughts about God, heaven, and salvation ; but 
 of this more elsewhere. As a consequence, if these 
 persons had not been reformed before their sick- 
 ness, if they die they afterwards become such as 
 they were before the sickness. It is therefore vain 
 to think that any can repent or receive any faith 
 during sickness, for in such repentance there is no- 
 thing of aclion, and in such faith nothing of charity ; 
 thus both belong wholly to the lips and not at all 
 to the heart. 
 
 143. No one is reformed in a state of ignor- 
 ance, because all reformation is effected by means
 
 CHAPTER Vll., N. 144 169 
 
 of truths and a life according to them ; consequently 
 those who are ignorant of truths cannot be re- 
 formed ; but if they desire truths from an affection 
 for truths, after death in the spiritual world they are 
 reformed. 
 
 144. Neither can any one be reformed in a 
 state of blindness of the understanding. These, too, 
 are ignorant of truths, and consequently of life ; 
 for the understanding must teach truths, and the 
 will must do them ; and when the will does what 
 the understanding teaches its life comes into har- 
 mony with the truths. But when the understanding 
 is blinded the will is closed up ; and from a free- 
 dom that is in accord with its reason it does only 
 the evil that has been confirmed in the understand- 
 ing, which is falsity. The understanding is blinded 
 not only by ignorance but also by a religion that 
 teaches a blind faith, also by false doclrine. For 
 as truths open the understanding so falsities close 
 it ; they close it above but open it below ; and an 
 understanding that is opened only below cannot 
 see truths, but can merely confirm whatever it wills, 
 especially falsity. The understanding is also blinded 
 by the lusts of evil. As long as the will is in these 
 it moves the understanding to confirm them ; and 
 so far as the lusts of evil are confirmed it is impos- 
 sible for the will to be in affections for good and to 
 see truths from them, and thus be reformed. 
 
 When one, for example, is in the lust of adultery, 
 his will, which is in the enjoyment of his love, moves 
 nis understanding to confirm it, saying, "What is
 
 170 THE THYME 'PROVIDENCE 
 
 adultery? Is there anything wicked in it? Is there 
 not the same thing between husband and wife? 
 Cannot offspring be born from adultery as well as 
 from marriage? Cannot a woman admit more than 
 one without harm ? What has the spiritual to do 
 with this?" So thinks the understanding that is 
 then the will's harlot, and that has become so stupid 
 from debauchery with the will as to be unable to 
 see that conjugial love is the spiritual heavenly love 
 itself, an image of love of the Lord and of the 
 church, and derived from that love, and thus is in 
 itself holy, is chastity itself, purity, and innocence ; 
 also that it makes men to be loves in form, since 
 consorts can love each other mutually from inmosts, 
 and thus form themselves into loves ; while adultery 
 destroys this form, and with it the image of the 
 Lord, and, what is horrible, the adulterer mingles 
 his life with the husband's life in his wife, since a 
 man's life is in his seed. 
 
 Because this is profane hell is called adultery, 
 and heaven on the other hand is called marriage. 
 Moreover, the love of adultery communicates with 
 the lowest hell, while love truly conjugial commun- 
 icates with the inmost heaven ; and the organs of 
 generation in either sex correspond to societies of 
 the inmost heaven. All this has been presented 
 to make known how blinded the understanding 
 is when the will is in the lust of evil ; and that no 
 man can be reformed in a state of blindness of the 
 understanding.
 
 CHAPTER VIL, N. 145 171 
 
 145. (v.) To compel oneself is not contrary to 
 rationality and liberty. It has been shown already 
 that man has an internal of thought and an external 
 of thought, and that these are distinct like what is 
 prior and what is posterior, or like what is higher 
 and what is lower ; and because they are so distinct 
 they can acl: separately and can a6l conjointly. 
 These acl; separately when from the external of his 
 thought a man speaks and acts in one way while 
 interiorly he thinks and wills in another way ; and 
 these acl: conjointly when a man speaks and ads as 
 he interiorly thinks and wills. The latter is gen- 
 erally true of the sincere, the former of the insin- 
 cere. 
 
 Inasmuch as the internal and the external of the 
 mind are so distinct, the internal can even fight 
 with the external, and can force it by combat into 
 compliance. Combat arises when a man thinks that 
 evils are sins and therefore resolves. to refrain from 
 them ; for when he refrains a door is opened, and 
 when it is opened the Lord casts out the lusts of 
 evil that have occupied the internal of thought, and 
 implants affections for good in their place. This 
 is done in the internal of thought. But as the en- 
 joyments of the lusts of evil that occupy the exter- 
 nal of thought cannot be cast out at the same time, 
 a combat arises between the internal and the ex- 
 ternal of thought, the internal wishing to cast out 
 these enjoyments because they are enjoyments of 
 evil and not in accord with the affections for good 
 in which the internal now is, and to bring in, in place
 
 172 THE "DIVINE 
 
 of these enjoyments of evil, enjoyments of good 
 that are in accord. The enjoyments of good are 
 what are called goods of charity. From this con- 
 trariety a combat arises ; and when this becomes 
 severe it is called temptation. 
 
 Since, then, a man is a man according to the 
 internal of his thought, for this is a man's very 
 spirit, it is clear that when a man compels the ex- 
 ternal of his thought to acquiescence or to re- 
 ceive the enjoyments of his affections, which are, 
 goods of charity, he is compelling himself. This 
 evidently is not contrary to rationality and liberty, 
 but is in accord with them, for rationality excites the 
 combat and liberty carries it on. Moreover, lib- 
 erty itself with rationality has its seat in the internal 
 man, and from that in the external. 
 
 When, therefore, the internal conquers, as it does 
 when the internal has reduced the external to 
 acquiescence and compliance, the Lord gives man 
 liberty itself and rationality itself; for the Lord then 
 withdraws man from infernal freedom, which in it- 
 self is slavery, and brings him into heavenly freedom, 
 which is in itself real freedom, and bestows upon 
 him fellowship with the angels. That those who 
 are in sins are servants, and that the Lord makes 
 free those who accept truths from Him through 
 the Word He teaches in John (viii. 31-36). 
 
 146. This may be illustrated by the example 
 of a man who has had a sense of enjoyment in 
 fraud and secret theft, and who now sees and in- 
 ternally acknowledges that these are sins, and there- 
 fore wishes to refrain from them. When he refrains
 
 CHAPTER V., N. 147 173 
 
 a combat of the internal man with the external 
 arises. The internal man feels an affection for sin- 
 cerity, while the external still feels an enjoyment in 
 defrauding ; and as this enjoyment is the direcl; op- 
 posite of the enjoyment of sincerity it only gives 
 way when it is compelled ; and it can be compelled 
 only by combat. But when the victory has been 
 gained the external man comes into the enjoyment 
 .of the love of what is sincere, which is charity ; 
 afterwards the enjoyment of defrauding gradually 
 becomes unenjoyable to him. It is the same with 
 other sins, as with adultery and whoredom, revenge 
 and hatred, blasphemy, and lying. But the hardest 
 struggle of all is with the love of rule from the love 
 of self. He who subdues this easily subdues all 
 other evil loves, for this is their head. 
 
 147. It shall also be stated briefly how the 
 Lord casts out lusts of evil, which occupy the in- 
 ternal man from birth, and how He imparts in their 
 stead affections for good whenever a man as if from 
 himself puts away evils as sins. It has been shown 
 before that man has a natural mind, a spiritual mind, 
 and a celestial mind ; and that so long as a man is 
 in the lusts of evil and in their enjoyments he is 
 in the natural mind alone, and the spiritual mind 
 is closed. But as soon as a man after examination 
 acknowledges evils to be sins against God, because 
 they are contrary to Divine laws, and resolves 
 in consequence to refrain from them, the Lord 
 opens his spiritual mind and enters into his natural 
 mind through affections for truth and good, and
 
 174 THE D/F/N TROWDENCE 
 
 He also enters into the rational, and from it ar- 
 ranges in order the things that are contrary to 
 order below it in the natural. This is what ap- 
 pears to man as combat ; and in those that have 
 indulged much in the enjoyments of evil it appears 
 as temptation, since the nature of man suffers \vhen 
 the order of his thoughts is being reversed. And 
 as there is a combat against the things that are in 
 the man himself and that he feels to be his own, 
 and as one can fight against himself only from an 
 interior self and from freedom there, it follows that 
 the internal man then fights against .the external, 
 and fights from freedom, and compels the external 
 to obedience. This, therefore, is compelling one's 
 self; and this, evidently, is not contrary to liberty 
 and rationality, but in accordance with them. 
 
 J48. Furthermore, every man wishes to be free, 
 and to put away from himself non-freedom or servi- 
 tude. Every boy subject to a teacher wishes to 
 be his own master, and thus free ; the same is true 
 of every servant under his master, and every maid- 
 servant under her mistress. Every maiden wishes 
 to leave her father's house and to marry, that she 
 may acl; freely in her own house ; every youth who 
 desires employment or to be in business or perform 
 the duties of any office, while he is subject to others 
 longs to be released, so as to be at his own dis- 
 posal. All such who willingly serve for the sake 
 of liberty compel themselves ; and when they com- 
 pel themselves they acl from freedom in accord- 
 ance with reason, but from an interior freedom,
 
 CHAPTER riL.N. 149 175 
 
 from which exterior freedom is looked upon as a 
 servant. This has been presented to show that it is 
 not contrary to rationality and liberty to compel 
 oneself. 
 
 149. Man does not wish in like manner to 
 come out of spiritual servitude into spiritual liberty, 
 for the reason, first, that he does not know what 
 spiritual servitude is and what spiritual liberty is ; 
 he does not possess the truths that teach this ; and 
 without truths, spiritual servitude is believed to be 
 freedom, and spiritual freedom to be servitude. 
 Another reason is that the religion of the Christ- 
 ian world has closed up the understanding, and 
 faith alone has sealed it ; for both of these have 
 placed around themselves, like a wall of iron, the 
 dogma that theological matters transcend the com- 
 prehension, and cannot therefore be reached by any 
 exercise of the reason, and are for the blind, not 
 for those that see. In this way have the truths 
 been hidden that teach what spiritual liberty is. 
 A third reason is, that few examine themselves and 
 see their sins ; and he who does not see his sins 
 and refrain from them is in the freedom of sin, which 
 is infernal freedom, in itself bondage ; and from this 
 to see heavenly freedom, which is freedom itself, 
 is like seeing day when immersed in thick dark- 
 ness, or like seeing what is from the sun above 
 when covered by a dark cloud. For these reasons 
 it is not known what heavenly freedom is, and that 
 the difference between it and infernal freedom is
 
 176 THE THVINE TROWDENCE 
 
 like the difference between what is alive and what 
 is dead. 
 
 150. (vi. ) The external man must be reformed 
 by means of the internal, and not the reverse. By 
 the internal and external man the same is meant 
 as by the internal and external of thought, which 
 have been frequently denned above. The reforma- 
 tion of the external by means of the internal means 
 that the internal flows into the external, and not 
 the reverse. It is acknowledged in the learned 
 world that there is an influx of the spiritual into 
 the natural, and not the reverse ; and it is acknow- 
 ledged in the church that the internal man must be 
 first cleansed and renewed, and thereby the exter- 
 nal. This is knowfi because it is taught by the 
 Lord and asserted by the reason. It is taught by 
 the Lord in these words : 
 
 "Woe unto you, .... hypocrites ; for ye cleanse the out- 
 side of the cup and of the platter, but within they are 
 full from extortion and excess. Thou blind Pharisee, 
 cleanse first the inside of the cup and of the platter, 
 that the outside of them may become clean also " 
 (Matt, xxiii. 25, 26). 
 
 That the reason asserts this has been abund- 
 antly shown in the work on The Divine Love and 
 the Divine Wisdom. For what the Lord teaches 
 he gives to man the ability to perceive rationally, 
 and this in two ways ; in one, man sees in him- 
 self that a thing is so as soon as he hears it ; in 
 the other, he understands it by means of reasons.
 
 CHAPTER yil., N. /5/ 177 
 
 His seeing it in himself is in his internal man ; his 
 understanding it by means of reasons is in the ex- 
 ternal man. Does not every one see it in him- 
 self when he hears that the internal man must be 
 cleansed first, and the external by means of it? 
 But one who does not receive a general idea of this 
 subject by influx from heaven may be misled when 
 he consults the external of his thought ; from that 
 alone no one sees otherwise than that the external 
 works of charity and piety, apart from internal 
 works, are what save. So in other things ; as that 
 sight and hearing flow into thought, and that smell 
 and taste flow into perception, thus the external 
 into the internal, when, nevertheless, the contrary 
 is true. The appearance that things seen and heard 
 flow into the thought is a fallacy ; for it is the un- 
 derstanding that sees in the eye and hears in the 
 ear, and not the reverse. So in everything else. 
 
 151* But it shall now be told briefly how the 
 internal man is reformed, and the external by means 
 of it. The internal man is not reformed merely 
 by knowing, understanding, and being wise, con- 
 sequently by thought alone ; but by willing that 
 which knowledge, understanding, and wisdom teach. 
 When a man from his knowledge, understanding, 
 and wisdom sees that there is a heaven and a hell, 
 and that all evil is from hell, and all good is from 
 heaven, if he ceases to will evil because it is from 
 hell, and wills good because it is from heayen, he 
 is in the first stage of reformation, and is at the 
 threshold from hell into heaven. When he goes
 
 178 THE HIIYINE TRO^/DENCE 
 
 further and wills to refrain from evils he is in the 
 second stage of reformation, and is outside of hell, 
 but not yet in heaven ; he sees heaven above him. 
 Man must have such an internal in order to be 
 reformed ; and yet he is not reformed unless the 
 external is reformed as well as the internal. The 
 external is reformed by means of the internal when 
 the external refrains from the evils that the inter- 
 nal does not will because they are infernal, and still 
 more when the external for this reason shuns evils 
 and fights against them. Thus volition is the inter- 
 nal and doing is the external ; for unless one does 
 that which he wills there is within a failure to will, 
 and finally the willing ceases. 
 
 From these few statements it can be seen how 
 the external man is reformed by means of the 
 internal. This is what is taught in the Lord' s words 
 to Peter : 
 
 Jesus said, "If I wash thee not thou hast no part with 
 Me. Peter said unto Him, Lord, not my feet only, 
 but also my hands and my head. Jesus said unto him, 
 He that hath bathed needeth not save to wash his 
 feet, but is clean every whit" (John xiii. 8-10). 
 
 ' ' To wash ' ' means spiritual washing, which is to 
 cleanse from evils ; ' ' washing the head and the 
 hands ' ' means to cleanse the internal man ; and 
 ' ' washing 'the feet ' ' means to cleanse the external 
 man. That when the internal man has been cleansed 
 the external must be cleansed is meant by this, 
 "He that hath bathed needeth not save to wash his 
 feet." That all cleansing from evils is from the
 
 CHAPTER VII. , N. 152 179 
 
 Lord is meant by this, "If I wash thee not thou 
 hast no part with Me." That among the Jews wash- 
 ing represented cleansing from evils, and this is what 
 "washing" signifies in the Word, and "washing 
 the feet" signifies the cleansing of the natural or 
 external man, has been shown in the Arcana Cae- 
 lestia, in many places. 
 
 152. Since man has an internal and an exter- 
 nal, and both must be reformed that the man may 
 be reformed, and since no one can be reformed 
 unless he examines himself, sees and acknowledges 
 his evils, and afterwards refrains from them, it fol- 
 lows that not only the external but also the inter- 
 nal must be examined. If the external alone is 
 examined, a man sees only what he has actually 
 done, as that he has not committed murder, adul- 
 tery, or theft, has not borne false witness ; and so 
 on. Thus he examines the evils of his body, and 
 not the evils of his spirit. Nevertheless, one cannot 
 be reformed unless the evils of the spirit are exam- 
 ined, for after death man lives a spirit, and all the 
 evils that are in the spirit remain. The spirit is ex- 
 amined only by man's attending to his thoughts, 
 especially his purposes, for purposes are thoughts 
 from the will ; that is where evils are in their origin 
 and in their root, that is, in their lusts and in their 
 enjoyments ; and unless these are seen and acknow- 
 ledged the man is still in evils, although in externals 
 he has not practised them. That to think from pur- 
 pose is to will and to do is clear from the Lord's 
 words :
 
 180 THE 'DIVINE ^PROVIDENCE 
 
 " Every one that looketh on another's woman to lust after 
 her hath committed adultery with her already in his 
 heart " (Matt. v. 28). 
 
 Such is the examination of the internal man, where- 
 by the external man is essentially examined. 
 
 153. I have often wondered, that although it 
 is recognized by the whole Christian world that evils 
 must be shunned as sins, and that otherwise they 
 are not remitted, and unless they are remitted there- 
 is no salvation, yet this is known by scarcely one 
 among thousands. Inquiry was made about this 
 in the spiritual world, and it was found to be so. 
 This is recognized by everyone in the Christian 
 world from the exhortations read before those who 
 come to the Holy Supper, for it is openly declared 
 in these ; nevertheless when they are asked whether 
 they know this, they answer that they do not, and 
 that they have never known it. This is because 
 they have not thought about it, and because most 
 of them have thought only of faith, and of salva- 
 tion by it alone. I have also wondered that faith 
 alone so closes the eyes that when those who have 
 confirmed themselves in it are reading the Word 
 they ste nothing that is there said about love, 
 charity, and works. It is as if they had daubed 
 faith all over the things of the Word, as one might 
 so smear a manuscript with red lead that nothing 
 underneath it would appear. Or if anything does 
 appear, it is absorbed by faith and is said to be 
 faith.
 
 VIII. 
 
 IT IS A LAW OF THE DIVINE PROVIDENCE THAT MAN SHOULD 
 BE LED AND TAUGHT BY THE LORD FROM HEAVEN BY 
 MEANS OF THE WORD AND BY MEANS OF DOCTRINE 
 AND PREACHINGS FROM THE WORD, AND THIS TO 
 ALL APPEARANCE AS IF BY HIMSELF. 
 
 < 
 
 THE appearance is that man is led and taught 
 by himself; but the truth is that he is led 
 and taught by the Lord alone. Those who 
 confirm in themselves the appearance apart from 
 the truth are unable to put away Irom themselves 
 evils as sins ; but those who confirm in themselves 
 both the appearance and the truth are able to do 
 so, for in appearance it is man who puts away evils 
 as sins, but in truth it is the Lord. This latter 
 class can be reformed, the former cannot. 
 
 Those who confirm in themselves the appear- 
 ance apart from the truth are all interior idolaters, 
 since they are worshippers of self and the world. 
 If they have no religion they become worshippers 
 of nature and thus atheists ; while if they have a 
 religion they become worshippers of men and even 
 of images. Such at the present day are meant by 
 those described in the first commandment of the 
 decalogue, who worship other gods. But those 
 who confirm in themselves both the appearance 
 and the truth become worshippers of the Lord ; for
 
 182 THE THYME "P/?OF/DNC 
 
 they are raised up by the Lord out of what is their 
 own (proprium), which is in the appearance, and are 
 brought into the light in which is truth and which 
 is truth ; and the Lord enables them to perceive 
 interiorly that they are led and taught by Him, 
 and not by themselves. 
 
 To many the rational of both classes seems to be 
 the same, but it is different. The rational of those 
 who are both in the appearance and in the truth 
 is a spiritual rational, while the rational of those who 
 are in the appearance apart from the truth is a nat- 
 ural rational. This natural rational may be likened 
 to a garden as it is in the light of winter, while the 
 spiritual rational may be likened to a garden as it 
 is in the light of spring. But more about this in 
 what follows, and in this order : 
 
 (i.) Man is led and taught by the Lord alone. 
 (ii.) Man is led and taught by the Lord alone 
 through the angelic heaven and from it. 
 (iii.) Man is led by the Lord by means of influx, 
 and taught by means of enlightenment. 
 (iv.) Man is taught by the Lord by means of the 
 Word, and by means of doftrine and 
 preachings from the Word, thus imme- 
 diately by the Lord alone. 
 
 (v.) In externals man is led and taught by the 
 Lord in all appearance as if by him- 
 self. 
 
 155. (i.) Man is led and taught by the Lord 
 alone. This flows, as a universal consequent, from 
 all that has been set forth in the work on The Di- 
 vine Love and the Divine Wisdom, from what is
 
 CHAPTER VllL, N. 757 183 
 
 there shown respecting the Lord's Divine love and 
 His Divine wisdom in Part First, also respecting 
 the sun of the spiritual world and the sun of the 
 natural world in Part Second ; also respecting de- 
 grees in Part Third, and also respecting the crea- 
 tion of the universe in Part Fourth ; and respecting 
 the creation of man in Part Fifth. 
 
 156. That man is led and taught by the Lord 
 alone means that he lives from the Lord alone ; 
 for what is led is his life's will, and what is taught 
 is his life's understanding. But this is contrary to 
 the appearance ; for man seems to himself to live 
 from himself, while the truth is that he lives from 
 the Lord and not from himself. Since, then, so 
 long as man remains in this world no perception 
 by sensation can be given him that he lives from 
 the Lord alone (because the appearance that he 
 lives from himself is never taken away from him, 
 for without it a man is not a man), therefore this 
 truth must be established by reasons, and these 
 must be confirmed by experience, and finally by the 
 Word. 
 
 157. That man lives from the Lord alone, and 
 not from himself, is established by these reasons : 
 There is an only essence, an only substance, and an 
 only form, from which have come all the essences, 
 substances, and forms that have been created. That 
 only essence, substance, and form is the Divine 
 love and the Divine wisdom, from which all things 
 that have relation to love and wisdom in man are 
 derived. It is also the Good itself and the Truth
 
 184 THE "DIVINE TROWDENCE 
 
 itself to which all things have relation. These are 
 the life, which is the source of the life of all things 
 and of all things of life. The Only and the Itself 
 is the omnipresent, omniscient, and omnipotent. 
 This Only and Itself is the Lord from eternity, or 
 Jehovah. 
 
 First : There is an only essence, an only sub- 
 stance, and an only form, from which have come 
 all the essences, substances, and forms, that have been 
 created. This is shown in the work on The Divine 
 Love and the Divine Wisdom (n. 44-46) ; and in 
 Part Second of that work it has been shown that 
 the sun of the angelic heaven, which is from the 
 Lord and in which the Lord is, is that only sub- 
 stance and form from which have come all things 
 that have been created, and that there is nothing 
 and can be nothing that is not from that sun. And 
 in Part Third it has been shown that all things are 
 from that sun by derivations according to degrees. 
 
 Who does not perceive and acknowledge from 
 his reason that there is an only essence from which 
 is all essence, or an only Being (Esse) from which 
 is all being (**)? Can any thing have existence 
 apart from being? And what is the being from 
 which is all being, unless it is Being itself? And 
 that which is Being itself is also the only Being and 
 Being in itself. This being true (and every one 
 perceives and acknowledges, or can perceive and 
 acknowlege from his reason that it is true), what 
 else follows than that this Being, which is the Di-
 
 CHAPTER Vlll., N. 1 57 185 
 
 vine itself, and is Jehovah, is the all of all things 
 that have being and existence. 
 
 The same is true when it is said that there is 
 an only substance from which are all things. And 
 as substance without form is not anything, it follows 
 also that there is an only form from which are all 
 things. That the sun of the angelic heaven is this 
 only substance and form, and how this essence, sub- 
 stance, and form is varied in created things, has 
 been shown in the work mentioned above. 
 
 Secondly: That only essence, substance, and form 
 is the Divine love and the Divine wisdom, from 
 which all things that have relation to love and wis- 
 dom in man are derived. This, too, has been fully 
 shown in the work on The Divine Love and the 
 Divine Wisdom. Whatever things in man appear 
 to live have relation to the will and the under- 
 standing in him ; and that these two are what con- 
 stitute man's life is perceived and acknowledged 
 by every one from his reason. What more is there 
 in life than, This I will, or this I understand ; in 
 other words, This I love, or this I think? And as 
 that which is loved is willed, and that which is un- 
 derstood is thought, so all things of the will have 
 relation to love, and all things of the understand- 
 ing to wisdom. And since love and wisdom can- 
 not exist in any one from himself, but only from 
 Him who is Love itself and Wisdom itself, it fol- 
 lows that all this is from the Lord from eternity, 
 that is, Jehovah ; if it were not so, man would be 
 Love itself and Wisdom itself, thus God from eter-
 
 186 THE THV1NE 'PROVIDENCE 
 
 nity ; and at this human reason itself shudders. 
 Can any thing exist except from what is prior to 
 itself? And can this prior exist except from what 
 is prior to it, and thus finally, except from the First 
 which is in itself? 
 
 Thirdly : It is likewise the Good itself and the 
 Truth itself to which all things have relation. It 
 is accepted and acknowledged by every rational be- 
 ing that God is Good itself and Truth itself, and 
 that every good and truth is from Him ; conse- 
 quently, that no good or truth can come from any 
 other source than Good itself and Truth itself. 
 This is acknowledged by every rational man as soon 
 as he hears it. When after this it is said that every- 
 thing of the will and the understanding, or every- 
 thing of love and wisdom, or everything of affec- 
 tion and thought in a man who is led by the Lord, 
 has relation to good and truth, it foljows that every 
 activity of the will and understanding of such a man, 
 or of his love and wisdom, or of his affection and 
 thought, is from the Lord. And from this every 
 one in the church knows that any good or any 
 truth that is from man is not truth and good in 
 itself, but only that which is from the Lord. As 
 this is the truth, it follows that everything that such 
 a man wills and thinks is from the Lord. That no 
 evil man is able to will and to think from any other 
 source will be shown hereafter. 
 
 Fourthly : These are the life, which is the source 
 of the life of all things and of all things of life. 
 This has been fully shown in the work on The
 
 CHAPTER Vlll., N. 757 187 
 
 Divine Love and the Divine Wisdom. Moreover, 
 human reason accepts and acknowledges, as soon 
 as it is heard, that the whole life of man belongs to 
 his will and understanding, for if these were to be 
 taken away he would cease to live ; or, what is the 
 same, that the whole life of man belongs to his love 
 and thought, for if these were to be taken away he 
 would cease to live. Since, then, everything oi the 
 will and understanding, or everything of love and 
 thought in man, is from the Lord, as has just been 
 said, it follows that every thing of his life is from 
 the Lord. 
 
 Fifthly : This Only and Itself is omnipresent, 
 omniscient, and omnipotent. This, too, every Christ- 
 ian acknowledges from his doclrine, and every 
 Gentile from his religion. And for this reason 
 every one, wherever he may be, thinks that God is 
 where he is, and prays to God as present. And 
 as every one so thinks and so prays, it follows that 
 there can be no other thought than that God is 
 everywhere, thus omnipresent. The same is true 
 of His omniscience and omnipotence. Consequently, 
 whoever prays in his heart to God implores Him 
 to lead him, because He is able. Thus at such a 
 time every one acknowledges the Divine omnipres- 
 ence, omniscience, and omnipotence ; this he does 
 because he turns his face to the Lord, and ihis 
 truth then flows in from the Lord. 
 
 Sixthly : This Only and Itself is the Lord from 
 eternity, or Jehovah. It has been shown in 77ie 
 DocJrine of the New Jerusalem concerning the
 
 188 THE <D/raV PROVIDENCE 
 
 Lord, that God is one in essence and in person, 
 and that this God is the Lord ; also that the Divine 
 Itself, which is called Jehovah the Father, is the 
 Lord from eternity ; that the Divine Human is the 
 Son conceived from His Divine from eternity and 
 born in the world, and that the Divine going forth 
 is the Holy Spirit. The expressions, the Itself and 
 the Only are used, because it has been said above 
 that the Lord from eternity, or Jehovah, is Life it- 
 self, since He is Love itself and Wisdom itself, or 
 Good itself and Truth itself, from which all things 
 are. That the Lord created all things from Him- 
 self, and not from nothing, may be seen in the 
 work on The Divine Love and the Divine Wis- 
 dom (n. 282-284, 349-357). From all this the truth 
 that man is led and taught by the Lord alone is 
 established by reasons. 
 
 158. To the angels, especially the angels of 
 the third heaven, this truth is established, not by 
 reasons alone but also by living perceptions. They 
 perceive the influx of Divine love and Divine wis- 
 dom from the Lord. And because they perceive 
 that influx, and from their wisdom know that this 
 inflowing love and wisdom is life, they declare that 
 they live from the Lord and not from themselves ; 
 and not only do they declare this, they love and 
 wish to have it so. Nevertheless, to all appearance, 
 they are as if they lived from themselves ; and the 
 appearance is even stronger with them than with 
 other angels ; for as has been sho\vn above (n. 
 42-45), The more nearly any one is conjoined with
 
 CHAPTER Vlll., N. 1 60 189 
 
 the Lord, the more distinctly does he appear to him- 
 self to be his own, and the more clearly does he re- 
 cognize that he is the Lord's. It has been granted 
 me now for several years to be in a like perception 
 and appearance, and I have been fully convinced 
 by it that nothing of my will or thought is from 
 myself, but only appears to be from myself; and it 
 has also been granted me to will and to love this. 
 This truth might be established by many other 
 things from the spiritual world ; but these two are 
 enough for the present. 
 
 159. That the Lord alone has life is made 
 clear by the following passages in the Word : 
 
 " I am the Resurrection and the Life ; he that believeth 
 in Me, though he die, yet shall he live" (John xi. 25). 
 
 " I am the Way, the Truth, and the Life " (John xiv. 6). 
 
 " The Word was God In Him was life, and the 
 
 life was the light of men " (John i. I, 4). 
 
 Here "the Word" means the Lord. 
 
 " As the Father hath life in Himself, so gave He to the 
 Son to have life in Himself" (John v. 26). 
 
 That man is led and taught by the Lord alone is 
 clear from the following passages : 
 
 " Without Me ye can do nothing " (John xv. 5). 
 
 " A man can receive nothing except it be given him 
 
 from heaven " (John iii. 27). 
 A man " cannot make one hair white or black" (Matt. v. 
 
 36). 
 
 "A hair" signifies in the Word the least of all 
 things. 
 
 160. That the life of the evil is from the same
 
 190 THE T)1VINE TROflDENCE 
 
 source will be shown in its proper place further on. 
 Here it will merely be illustrated by a comparison. 
 From the sun of the world heat and light flow in, 
 flowing alike into trees that bear evil fruit and into 
 trees that bear good fruit, and they are alike quick- 
 ened and grow. It is not the heat in itself, but the 
 forms into which the heat flows, that cause this 
 diversity. It is the same with light, which is turned 
 into various colors according to the forms into 
 which it flows. Some colors are beautiful and 
 pleasing, and some are ugly and dull ; and yet the 
 light is the same. The same is true of the influx 
 of spiritual heat, which in itself is love, and of spir- 
 itual light, which in itself is wisdom, from the sun 
 of the spiritual world. The forms into which they 
 flow are what cause the diversity, and not that heat 
 which is love, and that light which is wisdom, in 
 themselves. The forms into which they flow are 
 human minds. From all this it is clear that man is 
 led and taught by the Lord alone. 
 
 161. But what the life of animals is has been 
 shown above, namely, that it is a life of merely 
 natural affection with the knowledge that is its 
 mate ; and that it is a mediate life, corresponding 
 to the life of those who are in the spiritual world. 
 
 162. (ii.) Man is led and taught by the Lord 
 alone through the angelic heaven and from it. It 
 is said that man is led by the Lord through and 
 from the angelic heaven ; that he is led through 
 the angelic heaven is an appearance; that he is
 
 CHAPTER Vlll., N. 162 191 
 
 led from that heaven is the truth. That he is led 
 through the angelic heaven is an appearance from 
 the Lord's appearing above that heaven as a sun ; 
 that he is led from that heaven is the truth, be- 
 cause the Lord is in heaven as the soul is in man. 
 For the Lord is omnipresent, and is not in space, 
 as has been shown above ; consequently distance is 
 an appearance according to conjunction with the 
 Lord ; and conjunction is according to the recep- 
 tion of love and wisdom from the Lord. And as 
 no one can be conjoined with the Lord as He is 
 in Himself, He appears to angels at a distance like 
 a sun ; nevertheless He is in the whole angelic 
 heaven, like the soul in man. He is in like man- 
 ner in every society of heaven, and in every angel 
 therein ; for a man's soul is both the soul of the 
 whole and the soul of every part. 
 
 But because of the appearance that the Lord 
 rules the whole heaven, and through it the world, 
 from the sun that is from Him and in which He is 
 (respecting which sun see Part Second of the work 
 on The Divine Love and the Divine Wisdotri), and 
 because every man is permitted to speak from ap- 
 pearance, nor can he do otherwise, so any one 
 who is not in wisdom itself is permitted to think 
 that the Lord rules each thing and all things from 
 His sun ; and also that he rules the world through 
 the angelic heaven. From that appearance, more- 
 over, the angels of the lower heavens think ; but 
 the angels of the higher heavens, while they speak 
 from appearance, think from the truth, which is
 
 192 THE THYME *P/?OF/DNC 
 
 that the Lord rules the universe from the angelic 
 heaven, which is, from Himself. 
 
 That the simple and the wise speak alike but 
 do not think alike, may be illustrated by the sun 
 of the world, about which all speak according to 
 appearance, saying that it rises and sets ; but while 
 those who are wise use the same language they 
 think of the sun as standing unmoved, which is the 
 truth, while the other is the appearance. Illustra- 
 tions of this may also be found in the appearances 
 in the spiritual world ; for spaces and distances ap- 
 pear there as in the natural world ; nevertheless 
 they are appearances that are in accord with the 
 dissimilarity of affections and of thoughts there- 
 from. The same is true of the Lord's appearance 
 in His sun. 
 
 163. How the Lord leads and teaches every 
 man from the angelic heaven shall be told in a few 
 words. In the work on The Divine Love and the 
 Divine Wisdom, and above in this work on the 
 Divine Providence, and also in the work on Heaven 
 and Hell, published in London in 1758, it has been 
 made known from things seen and heard that the 
 whole angelic heaven appears before the Lord as 
 one man, and likewise every society of heaven ; 
 and that it is from this that every angel and spirit 
 is in complete form a man. In the above men- 
 tioned works it has also been shown that heaven 
 is not heaven from any thing that striclly belongs 
 to the angels, but from the reception by angels of 
 the Divine love and wisdom from the Lord. From
 
 CHAPTER fill., N. 164 193 
 
 this it can be seen that the Lord rules the whole 
 angelic heaven as one man, and inasmuch as that 
 heaven in itself is a man, it is the very image and 
 likeness of the Lord, and the Lord rules heaven 
 as the soul rules its body ; and as the whole hu- 
 man race is ruled by the Lord, it is ruled not 
 through -heaven but from heaven by the Lord, con- 
 sequently from Himself, because He is heaven, as 
 has been said before. 
 
 164. But this is an arcanum of angelic wis- 
 dom, and therefore cannot be comprehended by 
 man unless his spiritual mind has been opened, 
 such a man, by virtue of his conjunction with the 
 Lord, being an angel. Such a man, in the light 
 of what has already been said, is able to compre- 
 hend what here follows : 
 
 (i.) All, both men and angels, are in the Lord 
 and the Lord in them in the measure of their con- 
 junction with Him, or, what is the same, in the 
 measure of their reception of love and wisdom from 
 Him. 
 
 (2.) Each one of these is given a place in the 
 Lord, that is, in heaven, according to *the quality 
 of his conjunction with or reception of the Lord. 
 
 (3.) Each one in his place has his state distinct 
 from the state of others ; and draws his portion 
 from the common body according to his location, 
 his function, and his need, precisely as each part 
 does in the human body. 
 
 (4.) Every man is initiated into his place by 
 the Lord according to his life.
 
 194 THE 1DIV1NE 'PROVIDENCE 
 
 (5.) Every one from infancy is introduced into 
 this Divine Man, whose soul and life is the Lord ; 
 and in the Lord, not out of Him, is led and taught 
 from the Lord's Divine love according to His Di- 
 vine wisdom. But as man is not deprived of free- 
 dom he can be led and taught only in the measure 
 of his recipiency as if by himself. 
 
 (6.) Those who receive are borne to their places 
 through infinite turnings, as if by winding ways, 
 much as the chyle is carried through the mesen- 
 tery and its lacleals into the receptacle, and from 
 this through the thoracic duel; into the blood, and 
 thus to its destination. 
 
 (7.) Those who do not receive are separated 
 from those that are within the Divine Man, as ex- 
 crement and urine are separated from man. 
 
 These are arcana of angelic wisdom which man 
 can in some measure comprehend ; but there are 
 many others that he cannot. 
 
 165. (iii.) Man is led by the Lord by means 
 of influx, and taught by means of enlightenment. 
 Man is lecf by the Lord by means of influx, for 
 leading and inflowing are predicated of the love 
 and the will ; and man is taught by the Lord by 
 means of enlightenment, because teaching and en- 
 lightening are predicated only of wisdom and the 
 understanding. It is acknowledged that every 
 man is led by himself from his love, and by others 
 according to his love, and not by his understand- 
 ing. He is led by his understanding and in accord-
 
 CHAPTER VUL, N. 1 66 195 
 
 ance with it when his love or will forms his under- 
 standing ; and when this is done the understanding 
 may also be said to be led ; yet even then it is not 
 the understanding that is led, but the will from 
 which it is. 
 
 The term influx is used, because it is a com- 
 mon saying that the soul flows into the body ; also, 
 as has been shown above, that influx is spiritual 
 and not physical, and a man's soul or life is his 
 love or will ; also, because influx is relatively like 
 the inflow of the blood into the heart, and from 
 the heart into the lungs. That there is a corre- 
 spondence of the heart with the will, and of the 
 lungs with the understanding, and that the con- 
 junction of the will with the understanding is like 
 the inflow of the blood from the heart into the 
 lungs, has been shown in the work on The Divine 
 Love and the Divine Wisdom (n. 371-432). 
 
 lOG. But man is taught by means of enlight- 
 enment, since teaching and enlightenment are pre- 
 dicated of the understanding ; for the understand- 
 ing, which is man's internal sight, is illumined by 
 spiritual light, just as the eye or man's external 
 sight is illumined by natural light. Moreover, the 
 two are similarly taught ; the internal sight, which 
 is that of the understanding, by spiritual objects; 
 and the external sight, which is that of the eye, 
 by natural objects. There is spiritual light and 
 natural light ; these are alike in outward appear- 
 ance, but internally unlike ; for natural light is 
 from the sun of the natural world, and is therefore
 
 1% THE DIVINE 'PROVIDENCE 
 
 in itself dead, while spiritual light is from the sun 
 of the spiritual world, and is therefore in itself liv- 
 ing. It is spiritual light and not natural light that 
 illumines the human understanding. Natural and 
 rational lilmen is from the former, not from the lat- 
 ter. This is called natural and rational lumen be- 
 cause it is spiritual-natural. 
 
 For in the spiritual world there are three de- 
 grees of light, celestial light, spiritual light, and 
 spiritual-natural light. Celestial light is a flaming 
 ruddy light. This is the light of those that are in 
 the third heaven. Spiritual light is a dazzling white 
 light. This is the light of those that are in the 
 intermediate heaven. Spiritual-natural light is like 
 the light of day in our world. This is the light of 
 those that are in the lowest heaven, also of those 
 that are in the world of spirits, which is intermedi- 
 ate between heaven and hell ; but in the world of 
 spirits this light with the good is like summer 
 light on the earth, and with the evil like winter 
 light. 
 
 It must be understood, however, that none of 
 the light of the spiritual world has any thing in 
 common with the light of the natural world ; they 
 differ as what is living and what is dead. From 
 all this it is clear that it is not natural light like that 
 before our eyes that enlightens the understanding, 
 but spiritual light. Of this man is ignorant, because 
 hitherto he has known nothing about spiritual 
 light. That the origin of spiritual light is tjie
 
 CHAPTER VUL, N. l6"J 197 
 
 Divine wisdom or the Divine truth has been shown 
 in the work on Heaven and Hell (n. 126-140). 
 
 167. As the light of heaven has been spoken 
 of, something must also be said about the light of 
 hell. In hell also there are three degrees of light. 
 In the lowest hell the light is like that from burn- 
 ing charcoal ; in the middle hell it is like the light 
 from the flame of a hearth fire, while in the upper- 
 most hell it is like the light from candles, and to 
 some like the nocturnal light of the moon. These 
 lights are not natural, they are spiritual, for all nat- 
 ural light is dead, and extinguishes the understand- 
 ing ; but those that are in hell have the ability to 
 understand that is called rationality, as has been 
 shown above ; and rationality itself is from spirit- 
 ual light, and not at all from natural light. But the 
 spiritual light which these have from rationality 
 is changed into infernal light, as the light of day is 
 changed into the darkness of night. 
 
 Nevertheless, all in the spiritual world, both 
 those in the heavens and those in the hells, see in 
 their light as clearly as man sees by day in his 
 light ; and for the reason that every one's eyesight 
 is formed for the reception of the light in which it 
 is. Thus the eyesight of the angels of heaven is 
 formed for the reception of their light ; and the 
 eyesight of the spirits of hell for the reception of 
 their light, and this is like the sight of owls and 
 bats, which see objecls at night or in twilight as 
 clearly as other birds see them by day ; for their 
 eyes are formed to receive such light.
 
 198 THE D/FLV VROWDENCE 
 
 But the difference between these lights is very 
 obvious to those who look from one light into the 
 other ; as when an angel of heaven looks into hell 
 he sees nothing there but mere thick darkness ; or 
 when a spirit of hell looks into heaven he sees no- 
 thing there but thick darkness. This is because 
 heavenly wisdom is like thick darkness to those 
 that are in hell ; and on the other hand, the insan- 
 ity of hell is like thick darkness to those in heaven. 
 From all this it can be seen that the light a man 
 has is such as his understanding is ; and that after 
 death every one comes into his own light, not being 
 able to see in any other ; and in the spiritual world, 
 where all are spiritual even in respecl: to their 
 bodies, each one's eyes are formed to see from their 
 light. Each one's life's love makes an understand- 
 ing for itself, and thus a light ; for love is like the 
 fire of life, from which is the light of life. 
 
 168. As few know anything about the en- 
 lightenment that the understanding of a man who 
 is taught by the Lord comes into, something shall 
 be said about it. There is an interior and an ex- 
 terior enlightenment from the Lord ; and there 
 is an interior and an exterior enlightenment from 
 man. By interior enlightenment from the Lord a 
 man perceives at the first hearing whether what is 
 said is true or is not true. Exterior enlighten- 
 ment is from this in the thought. Interior enlight- 
 enment from man is from mere confirmation ; and 
 exterior enlightenment from man is from mere
 
 CHAPTER VIIL, N. 1 68 199 
 
 knowledge. About each one of these something 
 shall be said. 
 
 By interior enlightenment from the Lord a 
 rational man immediately perceives, when he hears 
 them, whether many things are true or not true; 
 for example, that love is the life of faith, that is, 
 that faith lives from love. Also by interior enlight- 
 enment man perceives that whatever one loves he 
 wills, and what he wills he does, consequently that 
 to love is to do ; and again, that whatever man 
 believes from love, this too he wills and does, con- 
 sequently to have faith is to do ; also that a wicked 
 man cannot have love of God, thus neither faith in 
 God. By interior enlightenment a rational man 
 perceives as soon as he hears it that God is One ; 
 that He is omnipresent ; that all good is from 
 Him ; also that all things have relation to good and 
 truth ; and that all good is from Good itself, and 
 all truth from Truth itself. Man perceives these 
 things and other like things interiorly in himself 
 when he hears them ; and he has this perception 
 because be has rationality that is in the light of 
 heaven, which gives enlightenment. 
 
 Exterior enlightenment is an enlightenment of 
 the thought that is from the interior enlightenment ; 
 and the thought is in such enlightenment so far as 
 it continues in the perception that it has from in- 
 terior enlightenment, and so far as it has know- 
 ledges of truth and good ; for from these it draws 
 the reasons by means of which it confirms. Thought 
 from this exterior enlightenment sees a thing on
 
 200 THE <D/F/NE TROVIDENCE 
 
 both sides ; on the one it sees the reasons that con- 
 firm, on the other the appearances that invalidate ; 
 the latter it disperses, the former it collects. 
 
 Interior enlightenment from man is wholly dif- 
 ferent. By it man sees a subject on one side and 
 not on the other; and when he has confirmed it 
 he sees it in a light apparently like the light spok- 
 en of above, but it is a winter light. For example, 
 a judge who judges unjustly because of gifts or for 
 the sake of gain, when he has confirmed his decis- 
 ion by the laws and by reasons sees nothing but 
 justice in it. To some the injustice may be evi- 
 dent, but as they do not wish to see it they mys- 
 tify and blind themselves, and thus do not see. 
 The same is true of a judge who is influenced in 
 his decisions by friendship, or by a desire to gain 
 favor, or by the ties of relationship. 
 
 This class of men regard in the same way every 
 thing that they hear from the lips of a man in 
 authority, or a man of celebrity, or that they have 
 hatched out from their own intelligence. They are 
 rationally blind ; for they have their vision from 
 falsities, which they confirm ; and falsity closes the 
 sight, while truth opens it. Such see no truth from 
 the light of truth, and no justice from a love of 
 justice, but only from the light of confirmation, 
 which is a delusive light. In the spiritual world 
 they appear like faces without heads, or like faces 
 that resemble human faces with wooden heads 
 behind them ; and they are called rational animals, 
 because they have rationality potentially. Those
 
 CHAPTER VllL, N. I JO 201 
 
 have exterior enlightenment from man who think 
 and talk' from mere knowledge impressed on the 
 memory. Such are scarcely able to confirm any 
 thing from themselves. 
 
 169. Such are the differences of enlighten- 
 ment, and consequently of perception and thought. 
 From spiritual light there is an aclual enlighten- 
 ment ; but the enlightenment itself from that light 
 is not manifest to any one in the natural world, 
 because natural light has nothing in common with 
 spiritual light ; but this enlightenment has some- 
 times been manifest to me in the spiritual world, 
 being visible in the case of those who were in en- 
 lightenment from the Lord as a luminous appear- 
 ance around the head glowing with the color of 
 the human face. But in the case of those that 
 were in enlightenment from themselves, this lumin- 
 ous appearance was not about the head, but about 
 the mouth and over the chin. 
 
 170. Beside these kinds of enlightenment there 
 is another, by which it is revealed to man in what 
 faith and in what intelligence and wisdom he is ; 
 and the revelation is such as to enable him to per- 
 ceive this in himself. He is admitted into a soci- 
 ety where there is genuine faith, also true intelli- 
 gence and wisdom ; and there his interior rationality 
 is opened, and from it he sees the quality of his 
 faith and his intelligence and wisdom, even to an 
 acknowledgment of it. I have seen some of these 
 on their return, and have heard them confessing 
 that they have no faith, although in the world they
 
 202 THE 'DIVINE 
 
 had supposed their faith to be abundant, surpassing 
 that of others, and their intelligence and' wisdom 
 to be the same. These were in faith alone, and 
 in no charity, and were in their own intelligence. 
 
 171. (iv.) Man is taught by the Lord by means 
 of the Word, and by means of doctrine and preach- 
 ing from the Word, and thus immediately by the 
 Lord alone. It has been said and shown above 
 that man is led and taught by the Lord alone, 
 and this from heaven, and not through heaven or 
 through any angel there ; and as he is led by the 
 Lord alone, it follows that he is led immediately 
 and not mediately. How this is done will now be 
 told. 
 
 172. In the DoElrine of the New Jerusalem 
 concerning the Sacred Scripture it has been shown 
 that the Lord is the Word, and that all doclrine 
 of the church must be drawn from the Word. 
 Since, then, the Lord is the Word, it follows that 
 the man who is taught from the Word is taught 
 by the Lord alone. But as this is not easily com- 
 prehended, it shall be illustrated in the following 
 order: (i.) The Lord is the Word because the 
 Word is from Him and treats of Him. (2.) Also 
 because it is the Divine truth of the Divine good. 
 (3.) Thus to be taught from the Word is to be 
 taught from the Lord. (4.) That this is done me- 
 diately through preaching does not take away the 
 immediateness. 
 
 First : The Lord is the Word because the Word
 
 CHAPTER VIIL, N. IJ2 203 
 
 is from Him and treats of Him. That the Word is 
 from the Lord is denied by no one in the church ; 
 that the Word treats of the Lord alone is not de- 
 nied, indeed, but neither is it known. This has been 
 set forth in the Doctrine of the New Jerusalem con- 
 cerning the Lord (n. 1-7, 37-44) ; also in the Doc- 
 trine of the New Jerusalem concerning the Sacred 
 Scripture (n. 62-69, 80-90, 98-100). Since, then, the 
 Word is both from the Lord alone and treats of the 
 Lord alone, it follows that when man is taught from 
 the Word he is taught from the Lord, since the 
 Word is the Divine ; and who except the essential 
 Divine, from whom the Word is and of whom it 
 treats, can communicate the Divine, and plant it in 
 the heart? When, therefore, the Lord speaks of 
 His conjunction with the disciples He says, 
 
 That they should abide in Him, and His words in them 
 
 (John xv. 7). 
 
 That His words are spirit and life (John vi. 63). 
 And that He makes His abode with those who keep 
 
 His words (John xiv. 20-24). 
 
 To think from the Lord, therefore, is to think from 
 the Word, seemingly through the Word. That 
 all things of the Word have communication with 
 heaven has been shown in the Doctrine of the 
 New Jerusalem concerning the Sacred Scripture, 
 throughout. And since the Lord is heaven, this 
 means that all things of the Word have communi- 
 cation with the Lord Himself. It is true that the 
 angels of heaven have communication ; but this, 
 too, is from the Lord.
 
 204 THE 'DIVINE 'PROVIDENCE 
 
 Secondly : The Lord is the Word, because it is 
 the Divine truth of the Divine good. That the Lord 
 is the Word He teaches in John in these words : 
 
 " In the beginning was the Word, and the Word was with 
 God, and the Word was God ; and the Word be- 
 came flesh, and dwelt among us" (John i. i, 14). 
 
 As heretofore this has been understood to mean 
 only that God taught men through the Word, it 
 has been explained as a hyperbolical expression, 
 not meaning that the Lord is the Word itself; and 
 for the reason that it was unknown that by "the 
 Word" the Divine truth of the Divine good is 
 meant, or, what is the same, the Divine wisdom of 
 the Divine love. That these are the Lord Himself 
 is shown in Part First of the work on The Divine 
 Love and the Divine Wisdom; and that these are 
 the Word is shown in the Doctrine of the New Je- 
 rusalem concerning the Sacred Scripture (n. 1-86). 
 
 How the Lord is the Divine truth of the Divine 
 good shall also be briefly told. Every man is a 
 man not from his face and body but from the good 
 of his love and from the truths of his wisdom ; and 
 because it is from these that a man is a man, 
 every man is also his own truth and his own good, 
 or his own love and his own wisdom. Apart from 
 these he is not a man. But the Lord is good itself 
 and truth itself, or, what is the same, He is love 
 itself and wisdom itself; and these are the Word 
 which was in the beginning with God and which 
 was God, and which became flesh.
 
 CHAPTER V1IL, N. 17 2 205 
 
 Thirdly : Thus to be taught from the Word is 
 to be taught by the Lord Himself, because it is to 
 be taught from good itself and truth itself, or from 
 love itself and from wisdom itself, which are the 
 Word, as has been said. But every one is taught 
 according to the understanding that belongs to his 
 own l,ove ; what is beyond this is not permanent. 
 All those who are taught by the Lord in the Word 
 are taught a few truths in the world, but many 
 when they become angels ; for the interiors of the 
 Word, which are Divine spiritual and Divine celes- 
 tial things, although implanted at the same time, 
 are not opened in man until after his death, thus in 
 heaven, where he is in angelic wisdom, which in 
 comparison with human wisdom, that is, man's for- 
 mer wisdom, is ineffable. That Divine spiritual and 
 Divine celestial things, which constitute angelic 
 wisdom, are present in all things and in each thing 
 of the Word, may be seen in the DocJrine of the 
 New Jerusalem concerning the Sacred Scripture 
 (n. 5-26). 
 
 Fourthly : That this is done mediately through 
 preaching does not take away the immediateness. 
 The Word must needs be taught mediately through 
 parents, teachers, preachers, books, and especially 
 the reading of it. Nevertheless it is not taught 
 by these, but by the Lord through them. And this 
 the preachers know, and they say that they do not 
 speak from themselves but from the spirit of God, 
 and that all truth, like all good, is from God. They 
 are able, indeed, to declare the Word, and bring
 
 206 THE TUVINE 'PROVIDENCE 
 
 it to the understanding of many, but not to the 
 heart of any one ; and what is not in the heart per- 
 ishes in the understanding; "the heart" meaning 
 man's love. From all this it can be seen that man 
 is led and taught by the Lord alone, and is led and 
 taught immediately by Him when this is done from 
 the Word. This is the arcanum of arcana of an- 
 gelic wisdom. 
 
 173. That by means of the Word they also 
 have light who are not in the church and do not 
 have the Word is shown in the DocJrine of the 
 New Jerusalem concerning the Sacred Scripture 
 (n. 104-113). And since man has light through 
 the Word, and from that light has understanding, 
 and as both the evil and the good have understand- 
 ing, it follows that from the light in its origin there 
 is light in its derivatives, which are perceptions and 
 thoughts respecting all subjects. The Lord says, 
 
 That without Him man can do nothing (John xv. 5). 
 
 That a man can receive nothing except it has been 
 given him from heaven (John iii. 27). 
 
 And that the Father in the heavens maketh^His sun to 
 rise on the evil and on the good, and sendeth rain on 
 the just and on the unjust (Matt. v. 45). 
 
 By "the. sun," here as elsewhere in the Word, is 
 meant in its spiritual sense the Divine good of the 
 Divine love ; and by "rain," the Divine truth of the 
 Divine wisdom. These are given to the evil and 
 the good, to the just and the unjust; for unless 
 they were given no one would have perception 
 and thought. That there is only one life, from
 
 CHAPTER Vlll., N. 174 207 
 
 which all have life, has been shown above ; and 
 perception and thought belong to life, consequently 
 perception and thought are from the same fount- 
 ain from which life is. That all the light that con- 
 stitutes the understanding is from the sun of the 
 spiritual world, which is the Lord, has already been 
 fully shown. 
 
 X74. (v.) In externals man is led and taught 
 by the Lord in all appearance as if by himself. 
 This takes place in man's externals, but not in 
 internals. How the Lord leads and teaches man in 
 his internals no one knows, as no one knows how 
 the soul operates to cause the eye to see, the ear to 
 hear, the tongue and mouth to speak, the heart to 
 move the blood, the lungs to breathe, the stomach 
 to digest, the liver and pancreas to assort, the kid- 
 neys to secrete, and countless other things. These 
 things do not come to man's perception and sensa- 
 tion. The same is true of what is done by the 
 Lord in the interior substances and forms of the 
 mind, which are infinitely more numerous ; the 
 Lord's operations in these are not manifest to man. 
 But the effecls, which are numerous, are mani- 
 fest, as well as some of the causes producing the 
 effecls. These are the externals wherein man and 
 the Lord are together. And because externals 
 make one with internals (for they cohere in one 
 series), the Lord can restore order in internals only 
 in accordance with the disposition that is effeded 
 by means of man in the externals.
 
 208 THE ^DIVINE TROVIDENCE 
 
 Every one recognizes that man thinks, wills, 
 speaks, and acls to all appearance as if from himself; 
 and every one can see that without this appearance 
 man would have no will or understanding, thus no 
 affeclion or thought, also no reception of any good 
 and truth from the Lord. This being so it follows 
 that without this appearance there would be no 
 knowledge of God, no charity or faith, and conse- 
 quently no reformation or regeneration, and there- 
 fore no salvation. From all this it is clear that this 
 appearance is given to man by the Lord for the 
 sake of all these uses, and chiefly that man may 
 have the ability to receive and to reciprocate, 
 whereby the Lord may be conjoined with him and 
 he with the Lord, and that through this conjunc- 
 tion man may live forever. This is the appearance 
 here meant.
 
 IX. 
 
 IT IS A LAW OF THE DIVINE PROVIDENCE THAT NOTHING OF 
 THE OPERATION OF THE DIVINE PROVIDENCE SHOULD 
 BE EVIDENT TO MAN'S PERCEPTIONS OR SENSES, BUT 
 THAT HE SHOULD, NEVERTHELESS, KNOW ABOUT IT 
 AND ACKNOWLEDGE IT. 
 
 175- 
 
 THE natural man who does not believe in 
 Divine providence thinks to himself, " What 
 is Divine providence, when the wicked are ad- 
 vanced to honors and acquire riches more than 
 the good, and when those who do not believe in 
 a Divine providence are more successful in many 
 like respects than those who doj* And still fur- 
 ther, the unbelieving and impious can inflict in- 
 juries, wrongs, and misfortunes, and sometimes 
 death, upon the believing and pious, and this by 
 means of deceptions and tricks." Therefore he 
 thinks, " Do I not see from actual observation as in 
 clear daylight that crafty devices, when by ingen- 
 ious shrewdness they can be made to seem trust- 
 worthy and just, prevail over fidelity and justice? 
 What else is there, then, except necessities, conse- 
 quences, and things of chance, in which nothing 
 from a Divine providence is manifest? Do not 
 necessities belong to nature? Are not conse- 
 quences the causes that flow from natural or civil
 
 210 THE DIVINE <PROV1DENCE 
 
 order ? And are not things of chance either from 
 unknown causes or from no cause?" Thus the 
 natural man thinks to himself, ascribing nothing to 
 God, but all things to nature ; for he that attributes 
 nothing to God attributes nothing to Divine pro- 
 vidence ; since God and Divine providence make 
 one. 
 
 But the spiritual man speaks or thinks to him- 
 self differently. Although he has in his thought 
 no perception of the Divine providence in its 
 course, nor is made sensible of it by the sight of 
 the eye, still he knows about it and acknowledges 
 it. Since, then, the appearances and consequent 
 fallacies above mentioned have blinded the under- 
 standing, and this can receive no sight until the 
 fallacies that have blinded it and the falsities that 
 have darkened it are dispelled, and since this can- 
 not be done except by truths, which have in them 
 the power to dispel falsities, therefore these truths 
 shall be disclosed, and for the sake of distinctness, 
 in the following order : 
 
 (i.) If the operation of the Divine providence 
 were made evident to mans perceptions 
 and senses he would not aft from free- 
 dom in accordance with reason; nor 
 would any thing seem to him to be from 
 himself. It would be the same if he 
 foreknew events. 
 
 (ii.) If man clearly saw the Divine providence 
 he would set himself against the order 
 and tenor of its course, and would per- 
 vert and destroy it. 
 
 (iii.) If man clearly saw the Divine providence
 
 CHAPTER IX., N. 1 76 211 
 
 either he would deny God or he would 
 make himself to be God. 
 
 (iv.) // is granted man to see the Divine provid- 
 ence in the back and not in. the face; 
 and to see it in a spiritual state and not 
 in a natural state. 
 
 176. (i.) If the operation of the Divine provid- 
 ence were made, evident to man's perceptions and 
 senses he would not act from freedom in accord- 
 ance with reason; nor would any thing seem to him 
 to be his. It would be the same if he foreknew 
 events. It has been made evident to the under- 
 standing in its proper chapters above that it is a law 
 of the Divine providence that man should act from 
 freedom in accordance with reason, also that every 
 thing a man wills, thinks, speaks, and does should 
 seem to him to be from himself ; also that without 
 this appearance no man would have any thing as 
 his own (suus), nor would he be his own man (homo 
 SUMS) ; thus he would have no ownhood (proprium) ; 
 and therefore nothing could be imputed to him ; 
 and without such imputation it would be a matter 
 of indifference whether he did evil or good, whether 
 he had the faith of God or the persuasion of hell ; 
 in a word, he would not be man. 
 
 It shall now be shown that man would have no 
 liberty to acl: in accordance with reason, and no- 
 thing would seem to him to be from himself, if the 
 operation of the Divine providence were made evi- 
 dent to his perceptions and senses ; since, if it were 
 thus made evident he would be led by it ; for the
 
 212 THE T)1VINE 'PROVIDENCE 
 
 Lord leads all by means of His Divine providence, 
 and man leads himself only in appearance, as has 
 also been shown above. Consequently if man were 
 led in accord with a living perception and sensa- 
 tion he would not be conscious of life, but he would 
 be moved to utter sounds and to acl; much like a 
 carved image. If he were still conscious of life he 
 would be led like one bound hand and foot, or like 
 a beast before a cart. Who does not see that a 
 man would then have no freedom ? And if he had 
 no freedom he would have no reason ; for every one 
 thinks from freedom and in freedom ; and whatever 
 he does not think from freedom and in freedom 
 does not seem to him to be from himself but from 
 another ; in fa6t, if you consider it interiorly you 
 will perceive that he would then have no thought, 
 still less any reason, and therefore would not be a 
 man. 
 
 177. The operation of the Lord's Divine pro- 
 vidence to withdraw man from evils is constant. 
 If this constant operation were evident to man's 
 perceptions and senses, and he were not led as one 
 bound, would he not continually struggle against 
 it, and thus either strive with God or mix himself 
 in with Divine providence ? If the latter he would 
 make himself God ; if the former he would release 
 himself from restraint and deny God. It is clearly 
 evident that there would then be two powers con- 
 tinually acling against each other, the power of evil 
 from man and the power of good from the Lord ; 
 and when these two opposites acl; against each
 
 CHAPTER IX., N. Ij8 213 
 
 other one of them conquers or both perish ; and 
 in this case if one conquers they both perish, for 
 the evil that belongs to man does not instantly re- 
 ceive good from the Lord, nor does good from the 
 Lord instantly cast out evil from man ; if either 
 were done instantly there would be no life left to 
 man. These and many other harmful results would 
 ensue if the operation of the Divine providence were 
 clearly evident to man's perceptions and senses. 
 But this will be shown fully in what follows. 
 
 178. A knowledge of future events is not 
 granted to man for the same reason, namely, that 
 he may have the ability to act from freedom in 
 accordance with reason ; for it is known that any 
 thing that a man loves he wills to possess in effect, 
 and he leads himself thereto by means of his rea- 
 son ; also that every thing that a man contemplates 
 in his reason is from a love for ^ it to come into 
 effect by means of his thought. If, therefore, he 
 knew the effect or event by Divine prediction his 
 reason would cease to act, and with it his love ; 
 for the love rests with the reason in the effect, 
 and from the effect begins anew. It is reason's 
 essential delight to see from love the effect in the 
 thought, not after but before the effect is reached, 
 that is, not in the present but in the future. This 
 is the source of what is called Hope, which in- 
 creases and decreases in the reason as man sees 
 or anticipates the event. This delight is made com- 
 plete in the event, and thereafter fades away with 
 the thought belonging to it.
 
 214 THE IJIYINE 
 
 Thus would it be if the event were foreknown. 
 The mind of man is continually in three things, 
 called end, cause, and effect. If one of these is 
 lacking, the human mind is not in its life. The 
 affection of the will is the end from which ; the 
 thought of the understanding is the cause by which ; 
 and the action of the body or the speech of the lips, 
 or external sensation, is the effect of the end by 
 means of the thought. That the human mind is 
 not in its life when it is in the affection of the will 
 alone, and nothing follows, or when it is likewise 
 merely in the effect, must be clear to any one. 
 Thus the mind has no life from one of these sep- 
 arately, but from the three conjointly. This life of 
 the mind would be diminished and pass away if 
 the event were foretold. 
 
 '179. As a knowledge of future events takes 
 away the human itself, which is to act from freedom 
 in accordance with reason, a knowledge of the fu- 
 ture is granted to no one ; nevertheless, every one 
 is permitted to form conclusions about the future 
 from the reason ; and in this the reason with all that 
 pertains to it finds its proper life. This is why a 
 man is not permitted to know what his lot will be 
 after death, or to know about any event until he 
 is in it ; for if he knew this he would cease to 
 think from his interior self how he must act or 
 must live in order to come into it ; but he would 
 simply think from his exterior self that he was com- 
 ing into it : and such a state closes the interiors of 
 his mind, in which the two faculties of his life, lib-
 
 CHAPTER IX., N. IjQ 215 
 
 erty and rationality, have their chief seat. A long- 
 ing to know things future is innate with most peo- 
 ple ; but this longing has its origin in a love of 
 evil, and is therefore taken away from those who 
 believe in the Divine providence ; and there is given 
 them a trust that the Lord is directing their lot, and 
 consequently they have no wish to know before- 
 hand what it will be, lest they should ia some 
 way interfere with the Divine providence. - This 
 is taught by the Lord in a variety of ways in Luke 
 (xii. 14-48). 
 
 That this is a law of the Divine providence can 
 be shown by many things in the spiritual world. 
 Most persons when they enter that world after 
 death wish to know their lot. They are told that 
 if they have lived well their lot is in heaven, if they 
 have lived wickedly it is in hell. But as every one 
 fears hell, even the evil, they ask what they must 
 do and what they must believe to gain entrance to 
 heaven ; and the answer is that while they can do 
 and believe as they will, they may be sure that in 
 hell good is not done or truth believed, but only 
 in heaven. " If you are able, seek to know what is 
 good and what is true, and think the truth and do 
 the good." Thus in the spiritual world as in the 
 natural world all are left to acl; from freedom in 
 accordance with reason ; but as they have acled 
 in this world so do they in that ; for every one's 
 life is continued, and from this is his lot ; for the 
 lot is according to the life.
 
 216 THE 'DIYINE TROWDENCE 
 
 180. (ii. ) If man clearly saw the Divine pro- 
 vidence he would set himself against the order and 
 tenor of its course, and would pervert and destroy it. 
 To bring this clearly to the perception of the 
 rational man and of the natural man it must be 
 illustrated by examples in this order : ( i . ) Ex- 
 ternals are so connected with internals as to make 
 one in,, every operation. (2.) Only in certain ex- 
 ternals is man associated with the Lord ; and if he 
 were at the same time in the internals he would 
 pervert and destroy the whole order and tenor of 
 the course of the Divine providence. But, as has 
 been said, this shall be illustrated by examples. 
 
 First : Externals are so connected with internals 
 as to make one in every operation. In illustration 
 of this by examples take certain parts of the human 
 body. In the whole body and in every part there 
 are both externals and internals ; the externals are 
 called skins, membranes, and sheaths, the internals 
 are forms variously composed and interwoven of 
 nerve fibres and blood vessels. The surrounding 
 sheath, by continuations from itself, enters into all 
 the interiors even to the inmosts ; thus the external, 
 which is a sheath, conjoins itself with all the inter- 
 nals, which are the organic forms, fibrous and vas- 
 cular. From this it follows that as the external 
 acls or is a6led upon so the internal acls or is a6led 
 upon ; for there is a constant bundling together of 
 them all. 
 
 Take some general sheath in the body, the 
 pleura, for example, which is the general sheath
 
 CHAPTER IX., N. 1 80 217 
 
 of the chest, or of the heart and lungs, and exam- 
 ine it with an anatomical eye, or if you have not 
 made anatomy a study consult anatomists ; and 
 you will learn that this general sheath, by various 
 circumvolutions and then by continuations from 
 itself, becoming finer and finer, enters into the in- 
 mosts of the lungs, even into the smallest bronchial 
 branches, and into the follicles that are the begin- 
 nings of the lungs ; not to mention its subsequent 
 progress through the trachea to the larynx toward 
 the tongue. From all this it is evident that there 
 is a constant connection between the outermosts 
 and the inmosts ; consequently as the outermost 
 acts or is acted upon so the interiors from the in- 
 mosts act or are acted upon. For this reason, when 
 this outermost sheath, the pleura, is congested or 
 inflamed or ulcerated, the lungs labor from their 
 inmosts ; and if the disease grows worse all action 
 of the lungs may cease and the man die. 
 
 It is the same everywhere else in the whole 
 body ; as with the peritoneum, which is the general 
 sheath of all the abdominal viscera ; also the sheaths 
 surrounding the several organs, as the stomach, 
 liver, pancreas, spleen, intestines, mesentery, kid- 
 neys, and the organs of generation in either sex. 
 Take any one of these abdominal viscera, and 
 either examine it yourself and you will see, or ask 
 those skilled in anatomy and you will learn. 
 Take, for instance, the liver, and you will find that 
 there is a connection between the sheath of that 
 organ and the peritoneum, and through the sheath
 
 218 THE DIVINE ^ROVIDENCE 
 
 with its inmosts ; for there are constant extensions 
 from the sheath, with insertions towards the inte- 
 rior parts, and in this way continuations to the 
 inmosts ; and by these means all the parts are so 
 bound together that when the sheath acts or is 
 acted upon the whole form acts or is acted upon 
 in like manner. It is the same with the other 
 organs ; and this is because in every form the gen- 
 eral and the particular, or the universal and the 
 special, by wonderful conjunction, act as one. 
 
 It will be shown below that in spiritual forms 
 and in the changes and variations of their state, 
 which have relation to the operations of the will 
 and the understanding, the same order prevails as 
 in natural forms and their operations, which have 
 relation to motion and action. Since, then, man 
 is associated with the Lord in certain external oper- 
 ations, and since no one is ever deprived of the lib- 
 erty of acting in accordance with reason, it follows 
 that the Lord's action in internals must be the same 
 as his action in association with man in externals. 
 If man, therefore, does not shun and turn away 
 from evils as sins, not only does the external of the 
 thought and will become vitiated and destroyed, 
 but the internals of them at the same time ; com- 
 paratively as the pleura is attacked by its disease 
 called pleurisy, which causes the death of the body. 
 
 Secondly : If man should be at the same time 
 in the internals he would pervert and destroy the 
 whole order and tenor of the Divine providence. 
 This, too, may be illustrated by examples from the
 
 CHAPTER IX., N. 1 80 219 
 
 human body. If man knew all the workings of 
 both brains into fibres, of fibres into muscles, and 
 of muscles into actions, and from this knowledge 
 were to direct all things as he does his actions, 
 would he not pervert and destroy them all ? 
 
 If a man knew how the stomach digests, how 
 the surrounding viscera absorb each its portion, 
 elaborate the blood and distribute it to every oper- 
 ation of life, and if he had the ordering of these 
 things as he has of external things, such as eating 
 and drinking, would he not pervert and destroy 
 them all ? When he is unable to order the exter- 
 nal, that appears like a single thing, without de- 
 stroying it by luxury and intemperance, what would 
 he do if he had the ordering of the internals, which 
 are infinite ? This is why the internals, lest man' s 
 will should in some way enter into them and get 
 control of them, are wholly exempt from his voli- 
 tion, except the muscles, which constitute the cov- 
 ering ; and he does not know even how these act, 
 he only knows that they act. 
 
 It is the same with the other organs ; as, for 
 example, if man were to have the ordering of the 
 interiors of the eye for seeing, of the interiors of 
 the ear for hearing, of the interiors of the tongue 
 for tasting, of the interiors of the skin for feeling, 
 of the interiors of the heart in its beating, of the 
 lungs in breathing, of the mesentery in distributing 
 the chyle, of the kidneys in their work of secretion, 
 of the organs of generation in propagating, of the 
 womb in perfecting the embryo, and so on, would
 
 220 THE TW/NE 'PROVIDENCE 
 
 he not in numberless ways pervert and destroy in 
 them the order of the course of the Divine provid- 
 ence? Every one knows that man is in the ex- 
 ternals ; that is, he sees with the eye, hears with the 
 ear, tastes with the tongue, feels with the skin, 
 breathes with the lungs, contributes to propaga- 
 tion, and so on. Is it not sufficient for him to know 
 about the externals, and to order them for the 
 health of body and mind ? If he cannot do this, 
 what would happen if he had the ordering of the 
 internals ? From all this it is evident that if a man 
 clearly saw the Divine providence he would set 
 himself against the order and tenor of its course, 
 and would pervert and destroy it. 
 
 181. There is a likeness between the spiritual 
 things of the mind and the natural things of the 
 body, because all things of the mind correspond 
 to all things of the body ; therefore also the mind 
 actuates the body in externals, in general with 
 complete control. It moves the eye to see, the 
 ear to hear, the mouth and the tongue to eat and 
 drink, also to speak, the hands to acl, the feet to 
 walk, the generative organs to propagate. The 
 mind moves not only the externals to these actions, 
 but the internals also throughout the whole series, 
 the outmosts from the inmosts, and the inmosts from 
 the outmosts. Thus while it is moving the mouth 
 to speak, it simultaneously moves the lungs, the 
 larynx, the glottis, the tongue, the lips, each one 
 separately to the performance of its function, also 
 the face to fitting expression.
 
 CHAPTER IX., N. 182 221 
 
 This makes clear that what has been said of 
 the natural forms of the body can be said also of 
 the spiritual forms of the mind ; and that what has 
 been said of the natural operations of the body can 
 be said of the spiritual operations of the mind ; 
 consequently as man orders the externals so the 
 Lord orders the internals ; thus in one way when 
 man orders the externals from himself, and in an- 
 other way when he orders the externals from the 
 Lord and at the same time as if from himself. 
 
 Moreover, man's mind in its entire form is a 
 man ; for it is man's spirit ; and this after death 
 appears a man precisely as in the world ; conse- 
 quently there are like things in body and mind. 
 So what has been said of the conjunction of exter- 
 nals with internals in the 'body can also be applied 
 to the conjunction of externals with internals in the 
 mind, with the difference only that one is natural 
 and the other spiritual. 
 
 182. (iii. ) If man clearly saw the Divine pro- 
 vidence, either he would deny God or he would make 
 himself to be God. The merely natural man says 
 to himself, ' ' What is Divine providence ? Is it any 
 thing else or more than a phrase that the com- 
 mon people have learned from the priest? Who 
 sees anything of it? Are not all things in the world 
 done from prudence, wisdom, shrewdness, and cun- 
 ning ? And are not all other things necessities and 
 consequences ? And besides there are many hap- 
 penings. Does the Divine providence lie concealed
 
 222 THE DIVINE TRO1/IDENCE 
 
 in these? How can it be in frauds and craft? Yet 
 it is said that the Divine providence does every- 
 thing. Then make me see it, and I will believe 
 it. Can any one believe it before he sees it?" 
 
 So says the merely natural man ; but the spir- 
 itual man speaks otherwise. Because he acknow- 
 ledges God he also acknowledges the Divine pro- 
 vidence, and moreover, he sees it. But he can- 
 not make it manifest to any one who thinks only in 
 nature and from nature ; for such a one is unable to 
 lift his mind above nature and to see in its appear- 
 ances something of Divine providence, or to draw 
 conclusions respecting it from the laws of nature, 
 which also are laws of the Divine wisdom. If, 
 therefore, he should clearly see the Divine provid- 
 ence he would confound" it with nature, and thus 
 would not only enshroud it in fallacies but would 
 also profane it ; and instead of acknowledging it he 
 would deny it ; and he who in heart denies the 
 Divine providence denies God also. 
 
 It must be thought that either God or nature 
 governs all things. He who thinks that God gov- 
 erns all things thinks that they are governed by 
 Love itself and Wisdom itself, thus by Life itself. 
 But he who thinks that nature governs all things 
 thinks that they are governed by natural heat and 
 light, and yet these in themselves. are dead, because 
 they are from the sun that is dead. Does not what 
 is itself living govern what is dead? Has what is 
 dead the power to govern anything? If you think
 
 CHAPTER IX., N. 183 223 
 
 that what is dead can give life to itself you are 
 insane. Life must be from Life. 
 
 183* That if the Divine providence and its 
 operation were clearly seen by man he would 
 deny God does not appear probable ; for it would 
 seem that if it were clearly seen by any one he 
 could not but acknowledge it, and thus acknow- 
 ledge God ; yet the contrary is the truth. The 
 Divine providence never a6ls in accord with the 
 will's love in man, but constantly against it ; since 
 man, because of his hereditary evil, is always pant- 
 ing for the lowest hell ; but the Lord by His pro- 
 vidence is constantly leading and drawing him 
 away from it, first to a milder hell, then out of 
 hell, and finally to Himself in heaven. This oper- 
 ation of the Divine providence is constant. Conse- 
 quently if man clearly saw or felt this drawing or 
 leading away he would be angry, and would regard 
 God as his enemy, and from the evil of his self- 
 hood (proprium) would deny God. Consequently, 
 lest this be known to man he is kept in a state of 
 freedom from which he knows no otherwise than 
 that he leads himself. 
 
 But let examples serve for illustration. By in- 
 heritance man possesses a desire to become great ; 
 he has also a desire to gain riches ; and so far as 
 these loves are unrestrained he longs to become 
 greater and richer, and at length to be greatest and 
 richest ; nor would he rest here ; he would wish 
 to be greater than God Himself and to possess 
 heaven itself. This passion lies most deeply hid- 
 den in hereditary evil, and thus in man's life and
 
 224 THE 'DIVINE 'PROVIDENCE 
 
 not instantly take away this evil, for if it were in- 
 stantly taken away man would cease to live ; but 
 providence takes it away so quietly and gradually 
 that man knows nothing about it. This is done 
 by permitting man to acl: in accordance with the 
 thought that his reason adopts ; and then by vari- 
 ous means, rational and civil and moral, the Divine 
 providence leads him ; and he is thus led as far 
 as he can be led in freedom. Nor can evil be 
 taken away from any one until it becomes evident 
 and is seen and acknowledged ; it is like a wound 
 that does not heal until it is opened. 
 
 If, then, man were to know and see that the 
 Lord so works by means of His Divine providence 
 against man's life's love, from which he has his chief 
 enjoyment, he could not but go in the opposite 
 direction, become enraged, strive against it, say 
 hard words, and finally from his evil set aside the 
 operation of the Divine providence by denying it 
 and thus denying God ; especially if he saw in it 
 an obstacle to his success, and saw himself fallen 
 from honor and stripped of wealth. 
 
 But it must be known that the Lord never leads 
 man away from seeking honors or from acquiring 
 wealth, but only leads him away from a desire to seek 
 honors for the sake of mere eminence, that is, for the 
 sake of himself; also from acquiring wealth for the 
 sake of mere opulence, that is, for the sake of riches. 
 And when the Lord leads man away from these 
 He leads him into a love of uses, that he may esteem 
 eminence not for his own sake but for the sake of
 
 CHAPTER IX., N. 185 225 
 
 uses, thus that it may belong to uses, and to him- 
 self therefrom, and not to himself and to uses there- 
 from. The same is true of opulence. That the 
 Lord constantly humbles the proud and exalts the 
 humble He teaches in many places in the Word ; 
 and what He there teaches pertains also to His Di- 
 vine providence. 
 
 184* The same is true of other evils that man 
 is in by inheritance, such as adulteries, frauds, re- 
 venge, blasphemy, and others like these. None of 
 these could be put away unless a liberty to think 
 and will them were left to man which would enable 
 him to put them away as if of himself; and yet he 
 can do this only by acknowledging the Divine pro- 
 vidence and praying that the work may be. done by 
 it. Except for that liberty, combined with the Di- 
 vine providence, such evils would be like poison 
 kept in and not expelled, which would soon spread 
 and carry death to the whole system ; or they would 
 be like a disease of the heart itself, from which the 
 whole body soon dies. 
 
 185. The truth of this cannot be better learned 
 than 'from the states of men after death in the spirit- 
 ual world. Most of those there who have become 
 great and rich in the natural world, and in their 
 honors and riches have regarded themselves only, 
 at first talk about God and the Divine providence as 
 if they had acknowledged them in heart. But be- 
 cause they then clearly see the Divine providence, 
 and from it their final lot, which is that they are 
 to come into hell, they join themselves with the
 
 226 THE ^DI^INE TROYIDENCE 
 
 devils there, and then not only deny but also blas- 
 pheme God ; and at last they fall into such mad- 
 ness as to acknowledge the more powerful of the 
 devils as their gods, and desire nothing more ar- 
 dently than to become gods themselves. 
 
 186. Man would run counter to God, and also 
 deny Him, if he clearly saw the workings of His 
 Divine providence, because man is in the enjoy- 
 ment of self-love, and that enjoyment constitutes his 
 very life ; therefore when he is kept in his life's 
 enjoyment he is in freedom ; for freedom and that 
 enjoyment make one. If, therefore, he had a per- 
 ception of being constantly led away from his en- 
 joyment he would be enraged as against one who 
 wished to destroy his life, and would regard him as 
 an enemy. To prevent this the Lord does not 
 manifestly appear in His Divine providence, but by 
 it He leads men as silently as a hidden current or 
 favoring tide bears a vessel ; and in consequence 
 man does not know but that he is constantly in his 
 own (proprium), for man's freedom and his own make 
 one. From this it is clear that freedom appropriates 
 to man what the Divine providence introduces, but 
 that this would not take place if the Divine provid- 
 ence made itself manifest. To be appropriated is to 
 come to be of the life. 
 
 187. (iv.) It is granted man to see the Divine 
 providence in the back and not in the face ; and to 
 see it in a spiritual state and not in his natural 
 state. To see the Divine providence in the back
 
 CHAPTER IX., N. l8j 227 
 
 and not in the face is to see it after it occurs and 
 not before ; and to see it from a spiritual and not 
 from a natural state is to see it from heaven and 
 not from the world. All who receive influx from 
 heaven and acknowledge the Divine providence, 
 and especially those who by reformation have be- 
 come spiritual, when they see events in some won- 
 derful series see as it were the Divine providence 
 by an interior acknowledgment, and confess it. 
 Such have no wish to see it in the face, that is, be 
 fore it occurs, fearing that their will might intrude 
 itself into some thing of its order and tenor. 
 
 It is otherwise with those who accept no influx 
 from heaven but only from the world, especially with 
 those who have become natural from the confirm- 
 ation of appearances in themselves. These see no- 
 thing of the Divine providence in the back, or after 
 it occurs ; but they wish to see it in the face, or 
 before it occurs ; and as the Divine providence 
 works by means, and the means are furnished 
 through man or the world, whether they see it in 
 the face or the back they attribute it either to man 
 or to nature, and thus confirm themselves in a de- 
 nial of it. This they do because their understand- 
 ing is closed from above and is open only from 
 below, that is, closed towards heaven and open to- 
 wards the world ; and it is not granted to see the 
 Divine providence from the world, but only from 
 heaven. I have sometimes asked myself whether 
 such would acknowledge the Divine providence if 
 their understanding were opened from above, and
 
 228 THE 'DIVINE PROVIDENCE 
 
 they could see as in clear day that nature in itself 
 is dead, and that human intelligence in itself is no- 
 thing, while it is from influx that these both have 
 an appearance of being ; and I have perceived that 
 such as have confirmed themselves in favor of na- 
 ture and of human prudence would not acknow- 
 ledge this, for the reason that the natural light 
 flowing in from below would immediately extin- 
 guish the spiritual light flowing in from above. 
 
 189. The man who has become spiritual by 
 the acknowledgment of God, and wise by a rejec- 
 tion of what is his own (proprium), sees the Divine 
 providence in the whole world, and in all and each 
 of the things in it. When he looks at natural 
 things he sees it ; when he looks at civil matters 
 he sees it; when he looks at spiritual things he 
 sees it ; he sees it alike in the simultaneous and 
 the successive relations of things, in ends, in causes, 
 in effedls, in uses, in forms,- in things great and 
 small. Especially does he see it in the salvation 
 of men, as that Jehovah gave the Word, taught 
 men by it respecting God, heaven and hell, and 
 eternal life, and came Himself into the world to 
 redeem and save men. These things and many 
 others, and the Divine providence in them, man sees 
 from natural light in spiritual light. But the merely 
 natural man sees none of these things. 
 
 He is like one who sees a magnificent temple, 
 and hears a preacher enlightened in Divine things, 
 and at home declares that he has seen nothing but 
 a house of stone, and has heard nothing but an
 
 CHAPTER IX., N. IpO 229 
 
 articulate sound. Or he is like a near-sighted per- 
 son who goes into a garden remarkable for fruits 
 of every kind, and returning home says that he has 
 seen only trees and woods. When such persons 
 after death have become spirits, and when they are 
 raised up into the angelic heaven, where all things 
 are in forms representative of love and wisdom, 
 they see nothing, not even that they exist ; as I 
 have seen tried with many who have denied the 
 Lord's Divine providence. 
 
 190. There are many constant things created 
 in order that things not constant may have exist- 
 ence. The constants are the stated changes in the 
 rising and setting of the sun and moon and of the 
 stars ; their obscuration by interpositions called 
 eclipses ; the heat and light from them ; the seasons 
 of the year called spring, summer, autumn, and 
 winter ; the times of the day called morning, noon, 
 evening, and night ; also the atmospheres, waters, 
 and lands, viewed in themselves ; the vegetative 
 power in the vegetable kingdom ; both the vege- 
 tative and the prolific in the animal kingdom ; also 
 the things that are constantly <effecled by these 
 when brought into act according to the laws of or- 
 der. These and many other things exist by cre- 
 ation ; and are provided in order that infinitely 
 changing things may have existence ; for the chang- 
 ing can have existence only in the constant, the 
 fixed, and the sure. 
 
 But let examples illustrate. Changes of vege- 
 tation would not be possible unless the rising and
 
 230 THE DIVINE VROWDENCE 
 
 setting of the sun, and the resultant heat and light 
 were constant. Harmonies of sound are of infin- 
 ite variety, but they would be impossible unless the 
 atmospheres were constant in their laws and the ears 
 in their form. Varieties in sight, which are also in- 
 finite, would be impossible unless the ether in its 
 laws and the eye in its form were constant. The 
 same is true of color, unless the light were con- 
 stant. It is the same with thoughts, words, and ac- 
 tions, which are also of infinite variety ; these w r ould 
 be impossible unless the organic forms of the body 
 were constant. Must not a house be constant 
 that various things may be done in it by man ; or 
 a temple, that in it there may be the changing 
 services, sermons, instruction, and pious meditation ? 
 So in other things. 
 
 As to the changes themselves that go on in 
 the constant, the fixed, and the sure, they progress 
 to infinity and have no end ; and yet there is never 
 one exactly the same as another among all the 
 things of the universe or in any one of them, nor 
 can there be in those that are to follow to eternity. 
 Who so directs tjiese changes going on to infinity 
 and eternity that they may be in order but He 
 who created the constant things to an end that 
 the changes might have existence in them? And 
 who can direct the infinite changes of life in men 
 but He who is Life itself, that is, Love itself and 
 Wisdom itself? Without His Divine providence, 
 which is like a continual creation, could men's in- 
 finite affections and consequent thoughts, and thus
 
 CHAPTER IX., N. /pO 231 
 
 the men themselves, be so arranged as to make 
 a one, evil affections and thoughts therefrom one 
 devil which is hell, and good affections and thoughts 
 therefrom one Lord in heaven? That the entire 
 angelic heaven is in the Lord's sight as one man, 
 Hi image and likeness, and that all hell is opposed 
 to it as a monstrous man, has been frequently stated 
 and shown before. These things have now been 
 said because some natural men, even from the con- 
 stant and fixed things that are necessary to the 
 end that changeable things may have existence in 
 them, find arguments for their madness in favor of 
 nature and of one's own prudence.
 
 X. 
 
 MAN'S OWN PRUDENCE IS NOTHING ; IT MERELY APPEARS 
 TO BE SOMETHING, AND SHOULD SO APPEAR ; BUT THE 
 DIVINE PROVIDENCE, BECAUSE OF ITS MINUTE PAR- 
 TICULARS, IS UNIVERSAL. 
 
 THAT man's own prudence is nothing is wholly 
 contrary to appearance, and therefore con- 
 trary to the belief of many ; and for this rea- 
 son, whoever from the appearance holds the belief 
 that human prudence does all things can be con- 
 vinced of the truth only by reasons drawn from 
 deeper investigation, and these must be gathered 
 from the realm of causes. The appearance is an 
 effect, and the causes disclose its source. 
 
 In this introduction something shall be said 
 about the general belief on this subject. In opposi- 
 tion to the appearance is the teaching of the church, 
 that love and faith are from God and not from man, 
 likewise wisdom and intelligence, and therefore all 
 prudence, and in general all good and truth. When 
 this teaching is accepted it must be conceded also 
 that man's own prudence is nothing, but only ap- 
 pears to be something. Prudence has no other 
 source than intelligence and wisdom, and these two 
 have no other source than the understanding and 
 the thought therefrom about truth and good. Those
 
 CHAPTER X., N. 192 233 
 
 who acknowledge the Divine providence accept 
 and believe this that has been said, but not those 
 who acknowledge human prudence alone. 
 
 Now the truth must be either as the church 
 teaches, that all wisdom and prudence are from 
 God, or as the world teaches, that all wisdom and 
 prudence are from man. Can these be reconciled 
 in any other way than by admitting that what the 
 church teaches is the truth, and that what the 
 world teaches is the appearance ? For the church 
 draws its proof from the Word, but the world from 
 man's own (proprium) ; and the Word is from God, 
 while man's own is from man. It is because prud- 
 ence is from God and not from man that the Christ- 
 ian in his devotions prays that God will lead his 
 thoughts, counsels, and deeds ; adding also, because 
 from himself he cannot do this. When, moreover, 
 he sees any one doing good he says that he has 
 been led to it by God ; and many other like things. 
 How can any one so speak unless at the time he in- 
 teriorly believes it? And believing this interiorly 
 is from heaven. But when one thinks within him- 
 self and collects arguments in favor of human prud- 
 ence he can accept the opposite belief, which is 
 from the world. Nevertheless, the internal faith 
 prevails in those who acknowledge God in heart ; 
 while the external faith prevails in those who do 
 not acknowledge God in heart, whatever their pro- 
 fessions may be. 
 
 192. It has been said that one who believes 
 from the appearance that human prudence does
 
 234 THE THVINE 
 
 all things can be convinced of the truth only by 
 reasons drawn from deeper investigation, which are 
 to be gathered from the realm of causes. In order, 
 therefore, that reasons gathered therefrom may be 
 brought clearly before the understanding they must 
 be presented in their order, which will be as follows : 
 
 (i.) All of mans thoughts are from the affec- 
 tions of his life's love ; and apart from 
 these there are and can be no thoughts 
 whatever. 
 The affections of a mans life's love are 
 
 known to the Lord alone. 
 By means of His Divine providence the 
 Lord leads the affections of a man s life's 
 love, and at the same time leads his 
 thoughts, from which human prudence 
 is derived. 
 
 By means of His Divine providence the 
 Lord combines the affections of the whole 
 human race into one form, which is the 
 human form. 
 
 (v.) In consequence of this, heaven and hell, 
 which are from the human race, are in 
 such a form. 
 
 (vi.) Those that have acknowledged nature alone 
 and hitman prudence alone constitute 
 hell ; while those that have acknowledged 
 God and His Divine providence consti- 
 tute heaven. 
 
 (vii.) Nom of these things could be done except 
 from the appearance to man that he 
 thinks from himself and directs all 
 things from himself. 
 
 193. (i.) All of man's thoughts are from the 
 affecJions of his life's love ; and apart from these
 
 CHAPTER X., N. 193 235 
 
 there are and can be no thoughts whatever. What 
 in their essence the life' s love and the affections and 
 their thoughts are, and what the sensations and 
 actions from these which exist in the body are, 
 has been shown above in this work, also in the 
 work entitled Angelic Wisdom concerning the Di- 
 vine Love and the Divine Wisdom, particularly in 
 Parts One and Five. Since, then, the causes from 
 which human prudence flows forth as an effect are 
 from these, it is necessary to set forth here some- 
 thing in respect to these ; for things written else- 
 where cannot be brought into close connection 
 with things written later unless they are both re- 
 peated and viewed together. 
 
 Earlier in the present work, and in the one just 
 mentioned on The Divine Love and the Divine 
 Wisdom, the following principles are set forth : In 
 the Lord there are Divine love and Divine wisdom ; 
 these two are Life itself ; from these two man has 
 will and understanding, will from the Divine love 
 and understanding from the Divine wisdom ; and 
 to these two the heart and lungs in the body cor- 
 respond. From this it is clear that as the motion 
 of the heart together with the respiration of the 
 lungs governs the whole man in respect to his body, 
 so the will together with the understanding gov- 
 erns the whole man in respect to his mind. Thus 
 in every man there are two principles of life, the 
 one natural and the other spiritual, the natural prin- 
 ciple of life being the heart's pulsation, and the 
 spiritual principle of life the mind's volition ; each
 
 236 THE THYME TROWDENCE 
 
 of these joins to itself its mate, with which it co- 
 habits, and with which it performs the functions of 
 life, the heart joining with itself the lungs, and the 
 will joining with itself the understanding. 
 
 Since, then, the soul of the will is love and the 
 soul of the understanding is wisdom, both of them 
 from the Lord, it follows that love is every one's 
 life, and the love is such life as is conjoined with 
 wisdom ; or, what is the same, that the will is every 
 one's life, and the will is such life as is conjoined 
 with the understanding. But more on this subject 
 may be seen above in this work, also in the Angelic 
 Wisdom concerning the Divine Love and the Di- 
 vine Wisdom, especially in Parts One and Five. 
 
 194. In these works it has also been shown 
 that the life's love produces from itself subordinate 
 loves, which are called affections, and that these 
 are exterior and interior ; also that these when taken 
 together form as it were one sovereignty or king- 
 dom, in which the life's love is lord or king. It 
 has also been shown that" these subordinate loves 
 or affections join to themselves mates, each its own, 
 the interior affections, mates called perceptions, and 
 the exterior affections, mates called thoughts ; and 
 that each cohabits with its own mate and discharges 
 the offices of its life ; also that the conjunction of 
 each is like that of life's being (esse) with life's going 
 forth (existere), which is such that one is nothing 
 except with the other ; for what is life's being un- 
 less it goes forth, and what is life's going forth 
 except from life's being?
 
 CHAPTER X., N. 195 237 
 
 Moreover, this conjunction in the life is like that 
 between tone and harmony, or between tone and 
 speech, and in general like that between the heart's 
 pulsation and the lungs' respiration, which conjunc- 
 tion is such that one is nothing without the other, 
 and each becomes something by conjunction with 
 the other. Either there must be conjunctions in 
 them, or conjunctions must be effected by them. 
 Take tone for example : He is greatly mistaken 
 who thinks that tone is anything unless there is in 
 it that which makes it distinctive. Moreover, the 
 tone corresponds with the affection in man ; and 
 because there is always something that is distinctive 
 in it the affection of one's love can be recognized 
 from his tone when speaking ; and from the vari- 
 ation of it, which is speech, his thought can be re- 
 cognized. For this reason the wiser angels merely 
 from the tone of the voice of one speaking have a 
 perception of his life's loves, together with certain 
 affections derived from them. This has been said 
 to make known that no affection is possible apart 
 from its thought, nor any thought apart from its 
 affection. 
 
 But more on this subject may be seen in the 
 present work ; also in Angelic Wisdom concerning 
 the Divine Love and the Divine Wisdom. 
 
 IQ5 Now as the life's love has its delight, and 
 the wisdom thereof has its enjoyment, likewise every 
 affection, (which in its essence is a subordinate love 
 derived from the life's love, as a stream from its 
 fountain, as a branch from its tree, or as an artery
 
 238 THE 'DIVINE TROWDENCE 
 
 from its heart,) so every particular affeclion has 
 its delight, and every particular perception and 
 thought therefrom has its enjoyment. And from 
 this it follows that the varieties of delight and en- 
 joyment constitute man's life. What is life with- 
 out delight and enjoyment? It is not anything ani- 
 mate, but it is inanimate. Lessen these and you 
 will grow cold or torpid ; take them away and you 
 will cease to breathe and will die. 
 
 Vital heat is from the delights of the affections, 
 and from the enjoyment of the perceptions and 
 thoughts. And since every affeclion has its own 
 delight, and the thought therefrom its own enjoy- 
 ment, the source of good and truth can be seen, also 
 what good and 'truth are in their essence. Every 
 one's good is that which is delightful to his affec- 
 ion ; and truth is that which is enjoyable therefrom 
 to his thought. For every one calls that good 
 which, from the love of his will, he feels to be de- 
 lightful ; and he calls that truth which, from the 
 wisdom of his understanding, he perceives to be 
 enjoyable therefrom. Both of these flow from the 
 life's love as water flows from a fountain, or as blood 
 from the heart. Taken together they are like a wave 
 or a breeze in 'which is the whole human mind. 
 
 These two, delight and enjoyment, are spiritual 
 in the mind, but natural in the body ; and together 
 they constitute man's life. From all this it is clear 
 what it is in man that is called good, and what it is 
 that is called truth ; also what it is in man that is 
 called evil, and what it is that is called falsity ; for
 
 CHAPTER X., N. 197 239 
 
 that is evil to him that destroys the delight of his 
 affection, and that is falsity that destroys the en- 
 joyment of his thought therefrom. It is also clear, 
 that evil from its delight and falsity from its enjoy- 
 ment may be called and may be believed to be good 
 and truth. In fact, goods and truths are changes 
 and variations of state in the forms of the mind ; but 
 these are perceived and have their life solely by 
 means of their delights and enjoyments. These 
 things have been presented to make known what 
 affection and thought are in their life. 
 
 196. Since, then, it is man's mind and not 
 his body that thinks (and it thinks from the delight 
 of its affection), and since man's mind is his spirit, 
 which lives after death, it follows that man's spirit 
 is nothing but affection and the thought therefrom. 
 That no thought is possible apart from affection is 
 clearly evident from the state of spirits and angels in 
 the spiritual world, in that all there think from the 
 affections of their life's love, and the delight of these 
 affections encompasses every one as his atmosphere ; 
 and all are joined together in accord with these 
 spheres that exhale from their affections through 
 their thoughts. Moreover, what each one is is re- 
 cognized from the sphere of his life. From all this 
 it may be seen that every thought is from an affec- 
 tion, and is a form of its affection. It is the same 
 with the will and the understanding ; also with good 
 and truth ; also with charity and faith. 
 
 The affeElions of a man' s life 1 s love
 
 240 THE 'DIVINE <PROWDENCE 
 
 are known to the Lord alone. Man knows his 
 thoughts and consequent intentions, because he sees 
 .them in himself; and as all prudence is from these, 
 he also sees that in himself. If, then, his life's love 
 is love of self, he comes into the pride of his own 
 intelligence and ascribes prudence to himself, and 
 collects arguments in its favor, and thus recedes 
 from the acknowledgment of the Divine providence. 
 It is the same when his life's love is love of the 
 world ; although in this case he does not recede 
 in the same degree. This shows that these two 
 loves ascribe every thing to man and his prudence, 
 and, when interiorly examined, nothing to God and 
 His providence. Consequently, when such men 
 happen to hear that the truth is that human prud- 
 ence is nothing, but that it is the Divine providence 
 alone that governs all things, if they are complete 
 atheists they laugh at it ; but if they retain in their 
 memory something of religion, and it is said to 
 them that all wisdom is from God, at the first 
 hearing they assent, although inwardly in their 
 spirit they deny it. Such, especially, are those 
 priests who love themselves more than God, and 
 the world more than heaven ; or what is the same, 
 who worship God for the sake of honor and gain, 
 and yet have preached that charity and faith, every 
 good and truth, also all wisdom and even prudence, 
 are from God, and nothing from man. 
 
 In the spiritual world I once heard two priests 
 disputing with a certain royal ambassador about 
 human prudence, whether it is from God or from
 
 CHAPTER X., N. 198 241 
 
 man. The dispute grew warm. In heart the three 
 believed alike, namely, that human prudence does 
 all things, and the Divine providence nothing ; but 
 the priests, who were then in theological zeal, con- 
 tended that nothing of wisdom or prudence is from 
 man ; and when the ambassador retorted that then 
 there is nothing of thought from man, they assented 
 to this. And the angels perceiving that the three 
 believed alike, the ambassador was told to put on 
 priestly robes and to believe himself to be a priest, 
 and then to speak. He put them on and believed, 
 and then loudly declared that there could not pos- 
 sibly be anything of wisdom or prudence in man 
 except from God ; and with his accustomed elo- 
 quence, full of rational arguments, he defended this. 
 Afterwards the two priests were told to lay aside 
 their vestments and to put on the robes of officers 
 of state, and to believe themselves to be such. 
 This they did, and at once thought from their in- 
 terior self, and spoke from arguments they had 
 inwardly cherished before, in favor of human prud- 
 ence and against Divine providence. After this the 
 three, since they held the same belief, became cor- 
 dial friends, and entered together upon the way of 
 one's own prudence, which leads to hell. 
 
 198. It has been shown above that no thought 
 is possible to man except from some affection of 
 his life's love ; and that thought is nothing but the 
 form of affection. Since, then, man sees his thought, 
 but cannot see his affeclion, for that he feels, it fol- 
 lows that it is from sight, which is in the appear-
 
 242 THE 'DIWNE VROWDENCE 
 
 ance, and not from affection, which comes into feel- 
 ing and not into sight, that man concludes that his 
 own prudence does all things. For affection is evi- 
 dent only through a certain delight in thought and 
 satisfaction in reasoning about it ; and this satisfac- 
 tion and delight then make one with the thought 
 in those who from self-love or love of the world 
 believe in their own prudence ; and thought floats 
 on in its delight like a ship in the current of a 
 stream, to which the master pays no attention, re- 
 garding only the sail he spreads. 
 
 199. It is true that a man is able to reflect 
 upon a delight of his external affeclion while that 
 delight is acting as one with the delight of some 
 bodily sensation. Nevertheless, he does not reflect 
 upon the fact that this delight is from a delight of 
 His affeclion in his thought. For example : When 
 a fornicator sees a lewd woman his eye glows with 
 the fire of lasciviousness, and from that fire he feels 
 a delight in the body. And yet in his thought he 
 feels no delight of his affeclion or lust except a 
 certain longing connected with the body. So a 
 robber in a forest when he sees travellers ; or a 
 pirate on the sea when he sees vessels ; and so on. 
 Evidently it is these delights that rule the man's 
 thoughts, and the thoughts are nothing apart from 
 them ; yet they seem to him to be nothing but 
 thoughts ; when in fact, thoughts are nothing but 
 affections so composed into forms by his life's love 
 as to be presented in light; for all affection is in 
 heat, and thought is in light.
 
 CHAPTER X., N. 7pp 243 
 
 Such are the external affections of thought, 
 which manifest themselves in bodily sensation, and 
 rarely in the thought of the mind. But the inter- 
 nal affections of thought, from which the external 
 affections have their existence, never in any way 
 manifest themselves before man. Of these man 
 knows no more than one sleeping in a carriage 
 knows of the road, or than one feels the revolu- 
 tion of the earth. Considering, then, that man 
 knows nothing of the things that are going on in 
 the interiors of his mind, which are too limitless to 
 be numbered, and yet those few externals that do 
 come within the view of his thought are produced 
 from the interiors, and the interiors are governed 
 by the Lord alone by His Divine providence, while 
 only in those few externals does man co-operate 
 with the Lord, how can any one say that his own 
 prudence does all things? If you were to see but 
 one idea of thought laid open you would see won- 
 derful things, more in number than tongue can ex- 
 press. 
 
 That in the interiors of man's mind there are 
 things too limitless to be numbered is clear from 
 the infinite things in the body, from which nothing 
 comes to sight or feeling except action only in much 
 simplicity ; and yet in this thousands of motor or 
 muscular fibres concur, thousands of nerve fibres, 
 thousands of blood-vessels, thousands of lung cells; 
 all of which must co-operate in every action, thous- 
 ands of cells in the brains and spinal cord, and 
 many more yet in the spiritual man, which is the
 
 244 THE VIYINE TROflDENCE 
 
 human mind, in which all things are forms of affec- 
 tions and- of their perceptions and thoughts. Does 
 not the soul, which direcls the interiors, direcl: also 
 the aclions from them? Man's soul is nothing else 
 than the love of his will and the love therefrom of 
 his understanding. The quality of that love is the 
 quality of the whole man ; and that is determined 
 by the way in which the externals are disposed, in 
 which man and the Lord co-operate. Consequently, 
 if man attributes all things to himself and to nature, 
 the love of self becomes the soul ; but if he attrib- 
 utes all things to the Lord, love to the Ldrd be- 
 comes the soul ; and this love is heavenly, while 
 the other is infernal. 
 
 200. Since, then, the delights of man's affec- 
 tions, from inmosts through interiors to exteriors, 
 and finally to the outermosts which are in^the body, 
 bear man along as a current or breeze bears a ship, 
 and nothing of these is evident to man except what 
 goes on in the outermosts of the mind and of the 
 body, how can man claim as his own what is Divine 
 merely because these few outermosts appear to him 
 to be his? Still less ought he to claim what is Di- 
 vine as his own, when he knows from the Word 
 that a man can of himself "receive nothing except 
 it have been given him from heaven ;" and from 
 Reason, that this appearance has been granted him 
 that he may live as a man, may see what is good 
 and what is evil, may choose one or the other, may 
 appropriate to himself that which he chooses, and 
 may thus be conjoined reciprocally with the Lord,
 
 CHAPTER X., N. 2O I 245 
 
 be reformed, regenerated, saved, and may live for 
 ever. That this appearance has been granted to 
 man in order that he may acl from freedom in ac- 
 cordance with reason, thus as if from himself, and 
 may not let his hands hang down and wait for in- 
 flux, has been stated and shown above. From this 
 follows, as already proved, the next proposition 
 to be demonstrated : (iii.) By means of His Di- 
 vine providence the Lord leads the affections of a 
 man's life's love, and at the same time leads his 
 thoughts, from which human prudence is derived. 
 
 2OI. (iv.) By means of His Divine provid- 
 ence the Lord combines the affections [of the whole 
 human race} into one form, which is the human 
 form. That this is the universal [end] of the Di- 
 vine providence will be seen in the next section. 
 Those who ascribe all things to nature also ascribe 
 all things to human prudence ; for those who as- 
 cribe all things to nature deny God in heart ; and 
 those who ascribe all things to human prudence 
 deny in heart the Divine providence ; the two are 
 inseparable. And yet both, for the sake of their 
 good name and from fear of losing it, admit in words 
 that the Divine providence is universal, and that its 
 particulars rest with man, and that these particulars 
 in the aggregate are what are meant by human 
 prudence. 
 
 But reflecT: within yourself what a universal pro- 
 vidence is when the particulars are taken away. 
 Is it anything more than a mere phrase? For that
 
 246 THE ^DIVINE 'PROVIDENCE 
 
 is called universal which is made up of the most 
 particular things taken together, like any general 
 thing that exists from its particulars. So if the 
 most particular things are taken away what is the 
 universal but like a something empty within, thus 
 like a surface with nothing inside, or an aggregate 
 that includes nothing? If it is claimed that the 
 Divine providence is a universal government, while 
 nothing is governed, but things are merely held in 
 connection, and the matters pertaining to the gov- 
 ernment are conducted by others, how can this be 
 called a universal government? There is no king 
 with such a government ; for if any king should 
 permit his subjects to govern all things of his king- 
 dom he would no longer be a king, but would be 
 merely so called ; thus he would have the dignity 
 of the mere title, but not of any reality. Govern- 
 ment cannot be predicated of such a king, still less 
 universal government. 
 
 That which is called providence in God is called 
 prudence in a man ; and as a king cannot be said 
 to have universal prudence when he has reserved 
 nothing but the title, in order that his kingdom 
 may be called a kingdom and thus held together, 
 so there can not be said to be a universal provid- 
 ence when all things are provided by men from 
 their own prudence. The same is true of the 
 terms universal providence and universal govern- 
 ment when applied to nature, with the understand- 
 ing that God created the universe and endowed 
 nature with the power of producing all things from
 
 CH4PTER X.. N 2O2 247 
 
 itself. In this case, what else is universal provid- 
 ence than a metaphysical term, which, except as 
 a term, is a nonentity. Of those who attribute all 
 that is produced to nature and all that is done 
 to human prudence, but who still say with the lips 
 that God created nature, there are many who never 
 think about the Divine providence except as an 
 empty term. But the real truth is, that the Divine 
 providence is in the minutest particulars of nature, 
 and in the minutest particulars of human prudence, 
 and that it is from these that it is universal. 
 
 202. The Lord's Divine providence is uni- 
 versal from the minutest particulars, in that He 
 created the universe that an infinite and eternal cre- 
 ation from Himself might exist in it ; and this 
 creation exists by the Lord's forming a heaven out 
 of men to be before Him as one man, which is His 
 image and likeness. That this heaven formed out 
 of men is such in the Lord's sight, and that this was 
 the end of creation, is shown above (n. 27-45) ; also 
 that the Divine in all that it does looks to the in- 
 finite and eternal (n. 46-69). The infinite and eter- 
 nal that the Lord looks to in forming His heaven 
 out of men, is that it shall be enlarged to infinity 
 and to eternity, and that He may thus have a con- 
 stant abiding place in the end of His creation. 
 This is the infinite and eternal creation that the 
 Lord provided for through the creation of the uni- 
 verse ; and He is constantly present in that creation 
 by His Divine providence. 
 
 Who that knows and believes from the doclrine
 
 248 THE THYINE VRO^IDENCE 
 
 oi the church that God is infinite and eternal (for 
 it is in the doctrine of all the churches of the 
 Christian world that God the Father, God the Son, 
 and God the Holy Spirit, is infinite, eternal, un- 
 created, and omnipotent, as may be seen in the Ath- 
 anasian creed), can be so devoid of reason as not 
 to admit as soon as he hears it that God cannot do 
 otherwise than look to what is infinite and eternal 
 in the great work of His creation. For what else 
 can He look to when He looks from Himself? 
 This also He looks to in the human race, from 
 which He forms that heaven which is His own. 
 What else, then, can the Divine providence have for 
 its end than the reformation and salvation of the 
 human race? But no one can be reformed by 
 himself by means of his own prudence, but only by 
 the Lord by means of His Divine providence. Thus 
 it follows that unless man were led every moment 
 and fraction of a moment by the Lord, he would 
 depart from the way of reformation and would per- 
 ish. 
 
 Every change and variation of the state of the 
 human mind produces some change and variation 
 in the series of things present, and consequently in 
 the things that follow ; why not then progressively 
 to eternity? It is like an arrow shot from a bow, 
 which, if it should depart in the least at its start 
 from the line of aim, would at a distance of a thous- 
 and paces or more go far wide of the mark. So 
 would it be if the Lord did not lead the states of 
 human minds everv least moment. This the Lord
 
 CHAPTER X., N. 20} 249 
 
 does in accordance with the laws of His Divine 
 providence ; and it is in accordance with these 
 laws that it should seem to man that he leads him- 
 self; while how he leads himself is foreseen by the 
 Lord with an unceasing adaptation. That the laws 
 of permission are also the laws of the Divine pro- 
 vidence, and that every man can be reformed and 
 regenerated, and that there is no other possible 
 predestination, will be seen in what follows. 
 
 203. Since, therefore, every man lives for ever 
 after death, and is allotted a place according to his 
 life, either in heaven or in hell, and since both 
 heaven and hell must exist in a form that will act as 
 a one, as said before, and since no one can be al- 
 lotted in that form any place but his own, it follows 
 that the human race throughout the whole world 
 is under the Lord's auspices ; and that each one, 
 from infancy even to the end of his life, is led by the 
 Lord in the least particulars, and his place foreseen 
 and at the same time provided. 
 
 From all this it is clear that the Lord's Divine 
 providence is universal because it is in every least 
 particular ; and that this is the infinite and eternal 
 creation which the Lord provided for Himself by 
 means of the creation of the universe. Of this uni- 
 versal providence man sees nothing. If he did see 
 it it would be seen only as one passing sees scat- 
 tered heaps and accumulated material from which 
 a house is to be built, while the Lord sees it as a 
 magnificent palace, with its work of construction 
 and enlargement constantly going on.
 
 250 THE 'DIVINE PROVIDENCE 
 
 204. (v.) Heaven and hell are in such a 
 form. That heaven is in the human form has 
 been made known in the work on Heaven and Hell, 
 published in London in 1758 (n. 59-102); also the 
 work on The Divine Love and the Divine Wisdom; 
 also in several places in the present treatise. Fur- 
 ther evidence will therefore be omitted. Hell also 
 is said to be in the human form ; but it is in a 
 monstrous human form, like that of the devil, by 
 whom is meant hell in the whole complex. Hell 
 is in the human form, because those who are there 
 were also born men, and have the two human fac- 
 ulties called liberty and rationality, although they 
 have abused their liberty in willing and doing evil 
 and their rationality in thinking and confirming, 
 evil. 
 
 205. (vi.) Those that have acknowledged na- 
 ture alone and human prudence alone constitute 
 hell ; while those that have acknowledged God and 
 His Divine providence constitute heaven. All who 
 lead an evil life interiorly acknowledge nature and 
 human prudence only ; the acknowledgment of 
 these is inwardly hidden in all evil, howsoever it 
 may be covered over with goods and truths. These 
 are only borrowed garments, or are like wreaths of 
 perishable flowers, put on lest evil should appear in 
 its nakedness. Because of this general covering it 
 is not known that all who lead an evil life interiorly 
 acknowledge nature and human prudence alone, 
 for this is hidden from sight by the covering. But
 
 CHAPTER X., N. 2O6 251 
 
 by considering the source and cause of their ac- 
 knowledgment it can be made clear that it is such. 
 To make this evident it shall be told whence man's 
 own prudence is and what it is ; and then whence 
 the Divine providence is and what it is ; also who 
 and what those are of each class ; and finally what 
 those who acknowledge the Divine providence are 
 in heaven, and what those who acknowledge their 
 own prudence are in hell. 
 
 206* Whence man's prudence is and what it 
 is. It is from man's own (proprium] which is his na- 
 ture, and is called his soul from his parent. This 
 own is the love of self and the love of the world 
 therefrom, or is the love of the world and the love 
 of self therefrom. It is the nature of the love of 
 self to regard self only, and to regard others as of 
 little or no account ; if it gives any consideration 
 to some it is only so long as they honor and pay 
 court to it. Inmostly in that love, like the endea- 
 vor in seed to bring forth fruit or offspring, there 
 lies hidden a desire to become great, and if possible 
 to become a ruler, and still further if possible to 
 become a god. A devil is such, for he is self-love 
 itself; he is such that he adores himself, and favors 
 no one who does not adore him ; any other devil 
 like himself he hates, because he wishes to be 
 adored exclusively. As there is no love without 
 its mate, and as the mate of the love or the will in 
 man is called the understanding, when the love of 
 self breathes its own love into its mate, the under- 
 standing, this in the mate becomes conceit, which
 
 252 THE 'DIVINE TROWDENCE 
 
 is the conceit of one's own intelligence. This is 
 the origin of one's own prudence. 
 
 Since, then, the love of self wills to be the sole 
 lord of the world, and thus a god, the lusts of evil, 
 which are derivatives of that love, have their life 
 from it ; the same is true of the perceptions be- 
 longing to the lusts, which are devices ; also of the 
 delights belonging to the lusts, which are evils ; also 
 of the thoughts belonging to the delights, which are 
 falsities. They are all like servants and attendants 
 of their lord and obey his every nod, not know- 
 ing that they do not act, but are only acled upon. 
 They are acled upon by the love of self through the 
 conceit of their own intelligence. This makes clear 
 how it is that in every evil, from its origin, one's 
 own prudence lies hidden. 
 
 The acknowledgment of nature alone also lies 
 hidden in it, because it has closed the window of 
 its roof which looks heavenward, as well as the 
 side windows, lest it should see and hear that the 
 Lord alone governs all things, and that nature in 
 itself is dead, and that man's own is hell, and con- 
 sequently the love of one's own is the devil. Then 
 with its windows closed . it is in darkness, and 
 there it makes a hearth for itself at which it sits 
 with its mate, and they reason together in a friendly 
 way in favor of nature and against God, and in 
 favor of one's own prudence and against the Divine 
 providence. 
 
 207. Whence the Divine providence is and 
 what it is. It is the Divine operation in man that
 
 CHAPTER X., N. 2O8 253 
 
 takes away the love of sell ; for, as just said, the 
 love of self is the devil ; and lusts and their enjoy- 
 ments are the evils of his kingdom, which is hell. 
 When that love has been taken away the Lord 
 enters with affections of love of the neighbor, and 
 opens the roof window, and then the side windows, 
 and enables man to see that there is a heaven, a 
 life after death, and eternal happiness ; and by 
 means of the spiritual light together with the spir- 
 itual love then flowing in He enables man to ac- 
 knowledge that God governs all things by His 
 Divine providence. 
 
 208. Who and what those of each class are. 
 Those who acknowledge God and His Divine pro- 
 vidence are like the angels of heaven, who refuse 
 to be led by themselves and love to be led by 
 the Lord. It is an evidence that they are led by the 
 Lord that they love the neighbor. But those who 
 acknowledge nature and their -own prudence are 
 like spirits of hell, who refuse to be led by the 
 Lord and love to be led by themselves. If they 
 have been great men in a kingdom they wish to 
 rule over all things ; likewise if they have been 
 primates of the church ; if they have been judges 
 they pervert judgment and exercise arbitrary power 
 over the laws ; if they have been learned they em- 
 ploy their knowledges to uphold what is mauls own 
 (proprium) and nature ; if they have been merchants 
 they turn robbers ; if husbandmen, thieves. They 
 are all enemies of God and scoffers at the Divine 
 providence.
 
 254 THE ^DIVINE 'PROVIDENCE 
 
 209. It is remarkable that when to such heaven 
 is opened, and they are told that they are insane, 
 and this is also made evident to their very percep- 
 tion, which is done by influx and enlightenment, still 
 they shut up heaven to themselves with indigna- 
 tion, and look to the earth, under which is hell. 
 This takes place with those in the spiritual world 
 who are not yet in hell, and who are of this char- 
 acter. This shows how mistaken those are who 
 think, "When I have seen heaven and have heard 
 angels talking with me I shall acknowledge." Their 
 understanding acknowledges ; but if the will does 
 not also acknowledge they do not acknowledge ; 
 for the will's love inspires the understanding with 
 whatever it desires, and not the reverse ; it even 
 destroys in the understanding every thing that is 
 not from itself. 
 
 210. (viii.) None of these things could be done 
 except from the appearance to man that he thinks 
 from himself and directs all things from himself. 
 It has been fully shown in what has gone before 
 that man would not be man except for the appear- 
 ance to him that he lives from himself, and there- 
 fore thinks and wills and speaks and acts as if from 
 himself. From this it follows that unless man, as 
 if from his own prudence, directs all things belong- 
 ing to his employment and life, he cannot be led 
 and directed from the Divine providence ; for he 
 would be like one standing with relaxed hands, 
 closed eyes, and breath repressed, awaiting influx.
 
 CHAPTER X., N. 211 255 
 
 Thus he would divest himself of humanity, which 
 he has from the perception and sensation that he 
 lives, thinks, wills, speaks, and a<5ts as if from him- 
 self ; he would also divest himself of his two facul- 
 ties, liberty and rationality, by which he is distin- 
 guished from the beasts. That without this appear 
 ance a man would have no capacity to receive and 
 reciprocate, and thus no immortality, has been 
 shown above in the present work, and also in The 
 Divine Love and the Divine Wisdom. 
 
 If, therefore, you wish to be led by the Divine 
 providence use prudence as a servant and minister 
 who faithfully dispenses the goods of his master. 
 This prudence is the talent given to the servants 
 to trade with, of which they must render an ac- 
 count (/,&/<? xix. 13-28; Matt. xxv. 14-31). Prud- 
 ence itself seems to man to be his own ; and he 
 believes it to be his own so long as he keeps shut 
 up within him the deadliest enemy of God and of 
 Divine providence, the love of self. This has its 
 abode in the interiors of every man from his birth ; 
 if you do not recognize it (for it does not wish 
 to be recognized) it dwells securely, and guards 
 the door lest man should open it, and the Lord 
 should thereby cast it out. Man opens this door 
 by shunning evils as sins as if from himself, with 
 the acknowledgment that he does it from the Lord. 
 This is the prudence with which the Divine pro- 
 vidence acls as one.. 
 
 211. The Divine providence, in order that man 
 may not perish, works so secretly that scarcely any
 
 256 THE <D/r/N ^PROVIDENCE 
 
 one knows of its existence. For man's own (propri- 
 */), which is his will, in no wise acts as one with 
 the Divine providence ; man's own has an inborn 
 enmity against it ; in facl, man's own is the ser- 
 pent that seduced the first parents, of which it is 
 said, 
 
 " I will put enmity between thee and the woman, and be- 
 tween thy seed and her Seed ; and it shall bruise thy 
 head" (Gen. iii. 15). 
 
 "The serpent" is evil of all kinds, its "head" is 
 love of self; " the Seed of the woman" is the Lord ; 
 the "enmity," that is put, is between the love be- 
 longing to man's own and the Lord, and thus be- 
 tween man's own prudence and the Lord's Divine 
 providence. For man's own prudence is continu- 
 ally raising its head, and the Divine providence is 
 continually putting.it down. 
 
 If man felt this he would be provoked and en- 
 raged against God, and would perish ; but as long 
 as he does not feel it he may be provoked and en- 
 raged with men and with himself, and also with for- 
 tune, but this does not destroy him. In this way 
 the Lord by his Divine providence continually leads 
 man in freedom, and the freedom always appears 
 to man to be that which is his own. And to lead 
 man in freedom in opposition to himself is like 
 raising a heavy and resisting weight from the earth 
 by means of screws, through the power of which the 
 weight and resistance are not . felt ; or it is like a 
 man in company with an enemy who intends to 
 kill him, which at the time he does not know, and
 
 , CHAPTER X., N. 212 257 
 
 a friend leads him away by unknown paths, and 
 afterwards discloses his enemy's intention. 
 
 212. Who does not talk about fortune? And 
 who does not acknowledge it, because he talks 
 about it, and knows something about it from expe- 
 rience? But who knows what it is? That it is 
 something, since it exists and operates, cannot be 
 denied ; and a thing cannot exist and operate with- 
 out a cause ; but the cause of this something, that 
 is, of fortune, is unknown. But that fortune be not 
 denied because its course is unknown, take dice or 
 cards and play, or talk with those who play. Do 
 any such deny fortune? For they play with it and 
 it with them in a wonderful way. Who can suc- 
 ceed against fortune if it is obstinate? Does it not 
 then laugh at prudence and wisdom? While you 
 shake the dice and shuffle the cards does not for- 
 tune seem to know and to direct the turns and 
 movements of the muscles of the hand, to favor one 
 party more than the other from some cause? And 
 can the cause have any other possible source than 
 the Divine providence in outmosts, where by con- 
 stancy and by change it deals wonderfully with hu- 
 man prudence, and yet conceals itself? 
 
 It is known that the heathen formerly acknow- 
 ledged Fortune and built her a temple, also the 
 Italians at Rome. About this fortune, which is, as 
 has been said, the Divine providence in outmosts, 
 it has been granted me to learn many things that 
 I am not permitted to disclose ; by which it has 
 been made clear to me that it is no illusion of the
 
 258 THE T>/F/N TROflDENCE 
 
 mind or sport of nature, nor a something without 
 a cause, for that is not anything, but an ocular proof 
 that the Divine providence is in the least particu- 
 lars of man's thoughts and actions. As the Divine 
 providence is in the least particulars of things so 
 insignificant and trifling, still more is it in the least 
 particulars of things not insignificant and trifling, 
 as the affairs of peace and war in the world, or 
 of salvation and life in heaven. 
 
 2x3. But I know that human prudence is more 
 able to draw the reason over to its side than the 
 Divine providence is, because the Divine providence 
 does not make itself evident as human prudence 
 does. That there is one only life, which is God, 
 and that all men are recipients of life from Him, as 
 frequently shown before, can be more easily accept- 
 ed ; and yet this is the same thing, for prudence 
 belongs to the life. Who in his reasoning, when 
 he speaks from the natural or external man, does 
 not speak in favor of one's own prudence and in 
 favor of nature? And who in his reasoning, when 
 he speaks from the spiritual or internal man, does 
 not speak of the Divine providence and of God? 
 But to the natural man I say, Pray write two books, 
 one in favor of one's own prudence, the other in 
 favor of nature, and fill them with arguments plaus- 
 ible, probable, likely, and in your judgment valid ; 
 and then give them into the hand of any angel ; 
 and I know that the angel will write underneath 
 these few words, They are all appearances and fal- 
 lacies.
 
 
 XL 
 
 THE DIVINE PROVIDENCE LOOKS TO ETERNAL THINGS, AND 
 TO TEMPORAL THINGS ONLY SO FAR AS THEY AGREE 
 WITH ETERNAL THINGS. 
 
 1 
 214. 
 
 THAT the Divine providence looks to eternal 
 things, and to temporal things only so far as 
 they make one with eternal things, will be 
 shown in the following order : 
 
 (i.) Temporal things relate to dignities and 
 riches, thus to honors and acquisitions 
 in the world. 
 
 (ii.) Eternal things relate to spirittial honors 
 and possessions which pertain to lm>e 
 and wisdom in heaven. 
 
 (iii.) Temporal things and eternal things art. 
 separated by man, but are conjoined by 
 the Lord. 
 
 (i v.) The conjunction of temporal things and eter- 
 nal things is the Lord's Divine provid- 
 ence. ' 
 
 215. (i.) Temporal things relate to dignities and 
 riches, thus to honors and acquisitions in the world. 
 Temporal things are manifold, but they all relate 
 to dignities and riches. Temporal things mean such 
 as either perish with time, or are merely terminated 
 with man's life in the world ; but eternal things 
 mean such as do not perish or terminate with time, 
 or with life in the world. And since, as has been
 
 260 THE TUflNE TROWDENCE 
 
 said, all temporal things have relation to dignities 
 and riches it is important to know the following, 
 namely, what dignities and riches are and whence 
 they are ; what the love of them for their own sake 
 is, and what the love of them for the sake of uses 
 is ; that these two loyes are distinct from each other 
 as heaven and hell are ; that the difference between 
 these two loves can scarcely be made known to 
 man. But of these separately. 
 
 First : What dignities and riches are, and whence 
 they are. Dignities and riches in the most ancient 
 times were wholly different from what they after- 
 wards gradually became. Dignities in the earliest 
 times were such only as were accorded by child- 
 ren to parents ; they were dignities of love, full of 
 respect and veneration, not on account of their 
 birth from them but because of the instruction 
 and wisdom received from them, which was a sec- 
 ond birth, in itself spiritual, because it was the birth 
 of their spirit. This was the only dignity in the 
 earliest times ; for tribes, families, and households 
 then dwelt apart, and not under general govern- 
 ments as at this day. It was the father of the fam- 
 ily to whom this dignity was accorded. By the 
 ancients those times were called the golden ages. 
 
 But after those times the love of rule from the 
 mere delight of that love gradually came in ; and 
 because enmity and hostility against those who 
 were unwilling to submit entered at the same time, 
 tribes, families, and households necessarily gathered 
 themselves together into general communities, and
 
 CHAPTER XL, N. 21$ 261 
 
 appointed over themselves one whom they at first 
 called judge, and afterwards prince, and finally king 
 and emperor. At the same time they began to 
 protect themselves by towers, earthworks, and walls. 
 From judge, prince, king, or emperor, as from, the 
 head into the body, the lust of ruling spread like 
 a contagion to others ; and from this arose degrees 
 of dignity, and honors according to them ; and 
 with these the love of self and the pride of one's 
 own prudence. 
 
 Then there was a like change in regard to the 
 love of riches. In the earliest times, w r hen tribes 
 and families dwelt apart from one another, there 
 was no other love of riches than a desire to possess 
 the necessaries of life, which they acquired by 
 means of their flocks and herds, and their lands, 
 fields, and gardens, which furnished them with food. 
 Among their necessaries of life were also suitable 
 houses, furnished with useful things of every kind, 
 and also clothing. The parents, children, servants, 
 and maids in a house were engaged in the care 
 and labor connected with all these things. 
 
 But when the love of rule had entered and de- 
 stroyed this commonwealth, the love of possessing 
 wealth beyond their necessities also entered, and 
 grew to such a height that it desired to possess 
 the wealth of all others. These two loves are like 
 blood-relations ; for he that wishes to rule over all 
 things also wishes to possess all things ; thus all 
 others become servants, and they alone lords. This 
 is clearly evident from those within the papal juris-
 
 262 THE 'DIVINE <PROYIDENCE 
 
 diction, who have exalted their dominion even into 
 heaven to the throne of the Lord, upon which they 
 have placed themselves ; they also seek to grasp the 
 wealth of all the earth, and to enlarge their treasur- 
 ies without end. 
 
 Secondly : What the love of riches and dignities 
 for their own sake is, and what the love of digni- 
 ties and riches for the sake of uses is. The love 
 of dignities and honors for the sake of dignities 
 and honors is the love of self, striclly the love of 
 ruling from the love of self; and the love of riches 
 and possessions for the sake of riches and posses- 
 sions is the love of the world, strictly the love of 
 possessing the goods of others by any device what- 
 ever. But the love of dignities and riches for the 
 sake of uses is the love of uses, which is the same 
 as love of the neighbor ; for that for the sake of 
 which man a6ls is the end from which he a<5ts, and 
 this is first or chief, while all other things are means 
 and are secondary. 
 
 As to the love of dignities and honors for their 
 own sake, which is the same as the love of self, 
 or, striclly, the same as the love of rule from the 
 love of self, it is the love of one's own (propri-um}, 
 and man's own is all evil. For this reason man is 
 said to be born into all evil, and what he has hered- 
 itarily is nothing but evil. What man has heredit- 
 arily is his own, in which he is and into which he 
 comes through the love of self, and especially 
 through the love of ruling from love of self; for the 
 man who is in that love looks only to himself, and
 
 CHAPTER XL, N. 215 263 
 
 thus immerses his 'thoughts and affections in what 
 is his own. Consequently there is in the love of 
 self the love of doing evil ; and for the reason that 
 the man loves not the neighbor but himself alone ; 
 and he who loves himself alone sees others only as 
 apart from himself, or as insignificant or of no ac- 
 count, and he despises them in comparison with 
 himself, accounting it nothing to inflict evil upon 
 them. 
 
 And this explains why one who is in the love 
 of ruling from the love of self thinks nothing of de- 
 frauding the neighbor, committing adultery with his 
 wife, defaming him, breathing revenge against him 
 even to murder, venting his rage against him, and 
 so on. Such a character man possesses for the 
 reason that the devil himself, with whom he has 
 become conjoined and by whom he is led, is nothing 
 else than a love of ruling from the love of self ; and 
 he who is led by the devil, that is, by hell, is led 
 into all these evils ; and he is led continually by 
 means of the delights of these evils. For this rea- 
 son all who are in hell wish to do evil to all, while 
 those who are in heaven wish to do good to all. 
 From the opposition between these an intermediate 
 place arises in which man is, and in it he is as it 
 were in equilibrium, which enables him to turn 
 either to hell or to heaven ; and so far as he favors 
 the evils of love of self he turns towards hell, but 
 so far as he rejects those evils from himself he turns 
 towards heaven. 
 
 What and how great the delight of the love of
 
 264 THE VIPINE 'PROVIDENCE 
 
 ruling from the love of self is -it has been granted 
 me to feel. I was let into it that I might know 
 what it is. It was such as to surpass all the de- 
 lights that there are in the world ; it was a delight 
 of the whole mind from its inmosts to its outmosts ; 
 but it was felt in the body only as an agreeable 
 and pleasurable sensation in the swelling breast. 
 It was also granted me to perceive that from that 
 delight, as from their fountain, gushed forth the de- 
 lights of all evils, as adultery, revenge, fraud, defam- 
 ation, and evil doing in general. There is a like 
 delight in the love of possessing the goods of others 
 by whatever device, and from that love in the lusts 
 derived from it ; yet not in the same degree unless 
 that love is conjoined with the love of self. But in 
 regard to dignities and riches not for their own 
 sake but for the sake of uses, this is not a love of 
 dignities and riches, but a love of uses, to which 
 dignities and riches are serviceable as means ; this 
 is a heavenly love. But more on this subjecl here- 
 after. 
 
 Thirdly : These two loves are distinc~l from each 
 other as heaven and hell are. This is clear from 
 what has just been said ; to which I will add, that 
 all who are in a love of ruling from a love of self, 
 whoever they are, whether great or small, are in 
 hell as to their spirits ; and that all who are in that 
 love are in the love of all evils, and if they do not 
 commit them, in their spirit they believe them to 
 be allowable, and therefore they do them in the 
 body when dignity and honor and fear of the law
 
 CHAPTER XI., N. 2/5 265 
 
 do not hinder. And what is more, the love of 
 ruling from the love of self inmostly conceals in 
 itself hatred against God, consequently against Di- 
 vine things pertaining to the church, and especially 
 against the Lord. If they acknowledge God it is 
 only with the lips ; and if they acknowledge the 
 Divine things of the church it is from a fear of the 
 loss of honor. Such a love has inmostly stored 
 up in it hatred against the Lord, for the reason 
 that there is inmostly in it a desire to be God, 
 since it worships and adores itself alone. Therefore 
 if any one honors it so far as to say that it pos- 
 sesses Divine wisdom and is the deity of the world, 
 it heartily loves him. 
 
 It is not so with the love of dignities and riches 
 for the sake of uses ; this is a heavenly love, being 
 the same, as has been said, as love of the neighbor. 
 By uses goods are meant ; and therefore doing uses 
 means doing goods, and doing uses or goods means 
 serving others and ministering to them. Although 
 such enjoy dignity and wealth they regard them 
 only as means for performing uses, thus for serving 
 and ministering. Such are meant by these words 
 of the Lord : 
 
 "Whosoever will become great among you must be your 
 minister ; and whosoever will be first . . must be your 
 servant" (Matt. xx. 26, 27). 
 
 To such also dominion in heaven is entrusted by 
 the Lord ; because to such, dominion is a means for 
 doing uses or goods, thus for serving ; and when 
 uses or goods are the ends or loves it is the Lord
 
 266 THE T)IWNE 'PROVIDENCE 
 
 and not they that rule, for all good is from the 
 Lord. 
 
 Fourthly : The difference between these loves can 
 scarcely be made known to man. For most of those 
 who possess dignity and wealth also perform uses ; 
 but they do not know whether they do this for 
 their own sake or for the sake of the uses ; and this 
 is still less known because there is more of the fire 
 and ardor of doing uses in love of self and the 
 world than those have who are not in the love of 
 self and the world ; but the former perform uses 
 for the sake of reputation or gain, thus for the 
 sake of self ; while those who perform uses for the 
 sake of uses, or goods for the sake of goods, do 
 this from the Lord, and not from self. 
 
 The difference between these can scarcely be 
 recognized by man, because man does not know 
 whether he is led by the devil or by the Lord. He 
 that is led by the devil performs uses for the sake 
 of self and the world ; but he that is led by the Lord 
 performs uses for the sake of the Lord and heaven ; 
 and all who shun evils as sins perform uses from 
 the Lord, while all who do not shun evils as sins 
 perform uses from the devil ; since evil is the devil, 
 and use or good is the Lord. In this and in no 
 other way is the difference recognized. In external 
 form they appear alike, but in internal form they are 
 wholly unlike. One is like gold within which is 
 dross, the other is like gold with pure gold within. 
 One is like artificial fruit, which in external form 
 appears like fruit from a tree, although it is colored
 
 CHAPTER XI., N. 21 6 267 
 
 wax containing within it dust or bitumen ; while the 
 other is like excellent fruit, pleasing in taste and 
 smell, and containing seeds within. 
 
 216. (ii.) Eternal things relate to spiritual hon- 
 ors and possessions which pertain to love and wis- 
 dom in heaven. As the delights of the love of self, 
 which are also delights of the lusts of evil, are called 
 good by the natural man, and he asserts them to 
 be good, he calls honor and possessions Divine 
 blessings. But when this natural man sees that the 
 evil as well as the good are exalted to honors and 
 advanced to wealth, and still more when he sees 
 the good despised and in poverty and the evil in 
 glory and opulence, he thinks to himself, "Why is 
 this? It cannot be of the Divine providence. For 
 if that governed all things it would heap honors 
 and possessions upon the good, and would afflicl: 
 the evil with poverty and contempt, and thus drive 
 the evil to the acknowledgment that there is a God 
 and a Divine providence." 
 
 But the natural man, unless enlightened by the 
 spiritual man, that is, unless he is at the same time 
 spiritual, does not see that honors and possessions 
 may be blessings and also may be curses, and that 
 when they are blessings they are from God, and 
 when they are curses they are from the devil. That 
 honors and possessions are bestowed by the devil 
 is confessed, for from this he is called the prince 
 of the world. Since, then, it is not known when 
 honors and possessions are blessings and when they
 
 268 THE ^Dl'/lNE 'PROVIDENCE 
 
 are curses it shall be told, and in the following order: 
 (i.) Honors and possessions are blessings and they 
 are curses. (2.) When honors and possessions are. 
 blessings they are spiritual and eternal, but when 
 they are curses they are temporal and perishable. 
 (3.) Honors and possessions that are curses, com- 
 pared with honors and possessions that are bless- 
 ings, are as nothing to everything, or as that which 
 in itself is not to that which in itself is. 
 
 217. These three points shall now be illustrated 
 separately. First : Honors and possessions are bless- 
 ings and they are curses. General experience wit- 
 nesses that both the pious and the impious, or both 
 the just and the unjust, that is, both the good and 
 the evil, alike enjoy dignities and possessions, and 
 yet no one can deny that the impious and unjust, 
 that is, the evil, come into hell, while the pious and 
 just, that is, the good, come into heaven. This being 
 true, it follows that dignities and riches, or honors 
 and possessions, are both blessings and curses ; 
 blessings to the good and curses to the evil. In the 
 work on Heaven and Hell, published at London in 
 the year 1758 (n. 357-365), it has been shown that 
 in heaven there are both rich and poor, and both 
 great and small, and in hell also; which makes 
 clear that dignities and riches were blessings in the 
 world to those now in heaven, and were curses in 
 the world to those now in hell. But why they are 
 blessings and why they are curses any one may 
 know if he only reflecls a little about it from rea-, 
 son ; that is, he may know that they are blessings
 
 CHAPTER XL, N. 21 J 269 
 
 to those who do not set their hearts upon them, 
 and curses to those who do set their hearts upon 
 them. To set the heart upon them is to love one- 
 self in them ; and not to set the heart upon them is 
 to love uses in them, and not self. What difference 
 there -is between .these two loves and what that dif- 
 ference is has been told above (n. 215) ; to which 
 must be added that some are led astray by dignities 
 and possessions, and some are not. These lead 
 astray when they excite the loves of man's own 
 (proprium], and man's own is love of self. That this 
 is the love of hell, which is called the devil, has also 
 been shown above. But they do not lead astray 
 when they do not excite this love. 
 
 Both the evil and the good are exalted to hon- 
 ors and advanced to wealth, because the evil equally 
 with the good perform uses ; but the evil do this 
 for the sake of honors and profit to their own per- 
 son, while the good do it for the sake of the honors 
 and profit to the work itself. The good regard the 
 honors and profit pertaining to the work itself as 
 principal motives, and the honors and profit per- 
 taining to their own person as instrumental motives ; 
 while the evil regard the honors and profit pertain- 
 ing to the person as principal motives, and those 
 to the work as instrumental motives. But who does 
 not see that the person and his work and honor 
 are for the sake of the matter which he is accom- 
 plishing, and not the reverse? Who does not see 
 that the judge is for the sake of justice, the magis- 
 trate for the sake of the common welfare, and the
 
 270 THE 'DIVINE 'PROVIDENCE 
 
 king for the sake of the kingdom, and not the re- 
 verse? And therefore every one, in accordance with 
 the laws of the kingdom, is granted dignity and 
 honor according to the dignity of the task he is per- 
 forming. And who does not see that the difference 
 is like that between what is principal and what is 
 instrumental? He that attributes to himself or to 
 his own person the honor belonging to his function 
 appears in the spiritual world, when there is a re- 
 presentation of it, like a man with his body inverted, 
 feet up and head down. 
 
 Secondly : When dignities and possessions are 
 blessings they are spiritual and eternal, and when 
 they are curses they are temporal and perishable. 
 There are dignities and possessions in heaven as 
 in the world, for there are governments there, and 
 consequently administrations and functions, also 
 business transactions and consequent possessions, 
 since there are societies and communities there. 
 The entire heaven is divided into two kingdoms, 
 one of which is called the celestial kingdom, the 
 other the spiritual kingdom ; and each kingdom 
 into societies without number, larger and smaller, 
 all of which, with all who are in them, are arranged 
 according to differences of love and of wisdom 
 therefrom ; the societies of the celestial heaven ac- 
 cording to the differences of celestial love, which is 
 love to the Lord, and the societies of the spiritual 
 kingdom according to the differences of spiritual 
 love, which is love towards the neighbor. Because 
 these societies are such, and because all who are in
 
 CHAPTER XI., N. 21 J 271 
 
 them have been men in the world, and therefore re- 
 tain the loves which they had in the world (with the 
 difference that they are now spiritual, and that the 
 dignities and possessions are now spiritual in the 
 spiritual kingdom and celestial in the celestial king- 
 dom), therefore those who have love and wisdom 
 more than others have dignities and possessions 
 more than others ; and these are those to whom 
 dignities and possessions were blessings in the 
 world. 
 
 From all this it can be seen what spiritual dig- 
 nities and possessions are, and that they belong to 
 the work and not to the person. A person who is 
 in dignity there is in magnificence and glory like 
 that of kings on earth ; and yet they do not regard 
 the dignity itself as anything, but the uses, in the 
 ministration and discharge of which they are en- 
 gaged. They receive honors, indeed, suited to the 
 dignity of each one ; but they do not attribute it 
 to themselves, but to the uses ; and because all uses 
 are from the Lord they attribute the honors to the 
 Lord, from whom they come. Such, therefore, are 
 spiritual dignities and possessions, which are eter- 
 nal. 
 
 But it is otherwise with those to whom dignities 
 and possessions in the world have been curses. 
 Because they attributed these to themselves and not 
 to the uses, and because they desired to control 
 the uses and not to be controlled by them, and 
 deemed uses to be uses merely so far as they were 
 serviceable to their honor and glory, they are in
 
 272 THE TUPINE 'PROVIDENCE 
 
 hell, and are vile slaves there, despised and miser- 
 able. And because such dignities and possessions 
 perish they are called temporal and perishable. Of 
 these two classes the Lord thus teaches : 
 
 " Lay not up for yourselves treasures upon the earth, 
 where moth and rust doth consume, and where thieves 
 dig through and steal ; but lay up for yourselves treas- 
 ures in heaven, where neither moth nor rust doth con- 
 sume, and where thieves do not dig through nor steal ; 
 for where your treasure is . . your heart will also be " 
 (Matt. vi. 10-21). 
 
 Thirdly : Dignities and possessions that are curs- 
 es, compared with dignities and possessions that are 
 blessings, are as nothing to everything, or as that 
 which in itself is not to that which in itself is. Evr 
 erything that perishes and comes to nothing is 
 inwardly in itself nothing ; outwardly it is some- 
 thing, and even seems to be much, and to some it 
 seems to be everything as long as it lasts ; but it 
 is not so inwardly in itself. It is like a surface with 
 nothing within it ; or like an a<5tor in royal robes 
 when the play is over. But that which remains for- 
 ever is in itself something perpetually, thus every- 
 thing ; and it also is, for it does not cease to be. 
 
 218. (iii.) 7*emporal things and eternal things 
 are separated by man, but are conjoined by the Lord. 
 This is true because all things pertaining" to man 
 are temporal, and for this reason man may be called 
 temporal; while all things pertaining to the Lord 
 are eternal, and for this reason the Lord is called 
 Eternal. Temporal things are those that have an
 
 CHAPTER XL, N. 21$ 273 
 
 
 
 end and perish ; while eternal things are those that 
 have no end and do not perish. Any one can see 
 that the two can be conjoined only through the 
 Lord's infinite wisdom, and thus can be conjoined 
 by the Lord, but not by man. 
 
 But to make known that the two are separated 
 by man and are conjoined by the Lord it must be 
 shown in this order: (i.) What temporal things 
 are, and what eternal things are. (2.) Man is in 
 himself temporal and the Lord is in Himself eter- 
 nal ; and therefore only what is temporal can pro- 
 ceed from man, and only what is eternal from the 
 Lord. (3.) Temporal things separate eternal things 
 from themselves, and eternal things conjoin tem- 
 poral things to themselves. (4.) The Lord conjoins 
 man with Himself by means of appearances. (5.) 
 Also by means of correspondences. 
 
 219. But these points must be illustrated and 
 established one by one. First : What temporal 
 things are and what eternal things are. Temporal 
 things are all things that are proper to nature, and 
 all things therefrom that are proper to man. The 
 things proper to nature are especially spaces and 
 times, both having limit and termination ; the things 
 therefrom proper to man are those that belong to 
 his own will and his own understanding, and con- 
 sequently to his affection and thought, and especially 
 to his prudence ; these, it is admitted, are finite and 
 limited. But eternal things are all such as are 
 proper to the Lord, and from Him are seemingly 
 proper to man. All things proper to the Lord
 
 274 THE 'DiyiNE TROYIDENCE 
 
 9 
 
 are infinite and eternal, thus without time, conse- 
 quently without limit and without end. Things 
 therefrom seemingly proper to man are likewise 
 infinite and eternal, yet nothing of them is man's, 
 but they belong to the Lord alone in man. 
 
 Secondly : Man is in himself temporal, and the 
 Lord is in Himself eternal; and therefore only 
 what is temporal can proceed from man, and only 
 what is eternal from the Lord. It has been said 
 above that man in himself is temporal, and the 
 Lord in Himself eternal. As nothing can proceed 
 from any one except what is in him, it follows that 
 nothing but what is temporal can proceed from 
 man, and nothing but what is eternal from the 
 Lord. For the infinite cannot proceed from the 
 finite ; to say that it can is a contradiction . And 
 yet the infinite can proceed from the finite, although 
 not from the finite but from the infinite through 
 the finite. Neither, on the other hand, can the finite 
 proceed from the infinite ; to say that it can is also 
 a contradiction ; yet the finite can be produced by 
 the infinite, but this is creating, not proceeding. Qn 
 this subject see Angelic Wisdom concerning the 
 Divine Love and the Divine Wisdom, from begin- 
 ning to end. Consequently when what is finite pro- 
 ceeds from the Lord, as is the case in many things 
 in man, it does not proceed from the Lord but from 
 man ; and it can be said to proceed from the Lord 
 through man, because it so appears. 
 
 This may be illustrated by these words of the 
 Lord:
 
 CHAPTER XL, N. 2/p 275 
 
 "Let your speech be, Yea, yea; Nay, nay ; for whatever 
 is beyond these is from evil " (Matt. v. 37). 
 
 Such is the speech of all in the third heaven ; for 
 they 'never reason about Divine things whether a 
 thing is so or not so, but they see in themselves 
 from the Lord whether it is so or is not so. There- 
 fore a reasoner reasons about Divine things whether 
 they are so or not, because he does not see them 
 from the Lord, but wishes to see from himself; and 
 what man sees from himself is evil. Nevertheless, 
 the Lord is willing that a man should think and 
 talk about Divine things, and also reason about 
 them for the purpose of seeing a thing to be so or 
 not so ; and such thought, speech, or reasoning, 
 provided the end is to see the truth, can be said to 
 be from the Lord in man, although it is from man 
 until he sees the truth and acknowledges it. Mean- 
 while it is only from the Lord that man has the 
 ability to think, to talk, and to reason ; for he has 
 this ability from the two faculties called liberty and 
 rationality, and man has these faculties from the 
 Lord alone. 
 
 Thirdly : Temporal things separate eternal things 
 from themselves, and eternal things conjoin temp- 
 oral things to themselves. That temporal things 
 separate eternal things from themselves means that 
 this is done by man, who is temporal, from the 
 temporal things in himself; and that eternal things 
 conjoin temporal things to themselves means that 
 this is done by the Lord, who is eternal, from the 
 eternal things in Himself, as has been said above.
 
 276 THE DIVINE 'PROVIDENCE 
 
 It has been shown in the foregoing pages that there 
 is a conjunction of the Lord with man and a re- 
 ciprocal conjunction of man with the Lord ; but 
 that this reciprocal conjunction of man with the 
 Lord is not from man but from the Lord ; also that 
 man's will runs counter to the Lord's will ; or, what 
 is the same thing, man's own prudence runs coun- 
 ter to the Lord's Divine providence. From all this 
 it follows that man [when acting] from his temporal 
 things separates from himself the Lord's eternal 
 things, but that the Lord conjoins His eternal things 
 with man's temporal things, that is, Himself with 
 man and man with Himself. As these points have 
 been fully treated heretofore, further confirmation 
 is not necessary. 
 
 Fourthly : The Lord conjoins man with Him- 
 self by means of appearances. For the appearance 
 is that it is from himself that man loves the neigh- 
 bor, does good, and speaks the truth ; and except 
 for this appearance man would not love the neigh- 
 bor, do good, and speak truth, thus would not be 
 conjoined with the Lord. But love, good, and 
 truth are from the Lord ; evidently, then, it is by 
 means of appearances that the Lord conjoins man 
 with Himself. But this appearance, and the Lord's 
 conjunction with man, and man's reciprocal conjunc- 
 tion with the Lord by means of it, have been fully 
 considered above. 
 
 Fifthly : The Lord conjoins man with Himself 
 by means of correspondences. This is done by 
 means of the Word, the literal sense of which con-
 
 CHAPTER XL, N. 22O 111 
 
 sists of pure correspondences. That by means of 
 this sense there is a conjunction of the Lord with 
 man and a reciprocal conjunction of man with the 
 Lord has been shown in the Doctrine of the New 
 Jerusalem concerning the Sacred Scripture, from 
 beginning to end. 
 
 22O. (iv. ) The conjunction of temporal things 
 and eternal things in man is the Lord' s Divine 
 providence. But as these things cannot enter into 
 the first perception, even, of the understanding until 
 they have been arranged in order, and unfolded 
 and made clear according to that order, let them 
 be set forth as follows : (i.) It is from the Divine 
 providence that by death man puts off what is nat- 
 ural and temporal, and puts on what is spiritual 
 and eternal. (2.) Through His Divine providence 
 the Lord conjoins Himself with natural things by 
 means of spiritual things, and with temporal things 
 by means of eternal things, according to uses. (3. ) 
 The Lord conjoins Himself with uses by means of 
 correspondences, and thus by means of appearances, 
 in accordance with the confirmations of these by 
 man. (4. ) This conjunction of temporal and eter- 
 nal things is the Divine providence. But let these 
 things be made clear by explanations. 
 
 First : It is from the Divine providence that by 
 death man puts off what is natural and temporal, 
 and puts on what is spiritual and eternal. Natural 
 and temporal things are the extremes and outmosts 
 into which man first enters ; and this he does at
 
 278 THE DIVINE 'PROVIDENCE 
 
 birth, to the end that he may be able afterwards 
 to be introduced into things more internal and 
 higher. For extremes and outmosts are contain- 
 ants ; and these are in the natural world. And 
 this is why no angel or spirit was created such im- 
 mediately, but were all born first as men, and were 
 thus brought into higher things. From this they 
 have extremes and outmosts which in themselves are 
 fixed and permanent, within which and by which 
 interiors can be held together in connection. 
 
 But at first man puts on the grosser things of 
 nature ; these constitute his body ; but by death he 
 puts these off, and retains the purer things of nature 
 which are nearest to spiritual things ; and these then 
 become his containants. Furthermore, all interior 
 things are simultaneously in extremes or outmosts, 
 as has already been shown ; and consequently the 
 entire working of the Lord is from first principles 
 and from outmosts simultaneously, thus in fulness. 
 But inasmuch as the extremes or outmosts of nature 
 are not receptive of the spiritual and eternal things, 
 in conformity to which the human mind was formed, 
 as these are in themselves, and yet man was born 
 to become spiritual and to live for ever, therefore 
 these are put off by man, and he retains only the 
 interior natural things that agree and harmonize 
 with the spiritual and celestial, and serve them as 
 containants. This is accomplished by the rejection 
 of temporal and natural outmosts, which is the 
 death of the body. 
 
 Secondly : Through His Divine providence the
 
 CHAPTER XL, N. 22O 279 
 
 Lord conjoins Himself with natural things by means 
 of spiritual things, and with temporal things by 
 means of eternal things, according to uses. Natural 
 and temporal things are not only such as are proper 
 to nature, but also such as are proper to men in 
 the natural world. Both of these man puts off by 
 death, and puts on the spiritual and eternal things 
 that correspond to them. That these are put on in 
 accordance with uses has been abundantly shown 
 heretofore. The natural things that are proper to 
 nature have relation in general to times and spaces, 
 and in particular to the things that are seen on 
 the earth. It is these that man leaves by death, and 
 in place of them he takes on spiritual things, which 
 are similar in outer aspect or appearance, but <not 
 in inner aspect and very essence (which also has 
 been treated of above). 
 
 The temporal things that are proper to men in 
 the natural world have relation in general to dig- 
 nities and possessions, and in particular to every 
 one's necessities, which are food, clothing, and hab- 
 itation. These also are put off by death and left 
 behind ; and things are put on and received that 
 are similar in outer aspect or appearance, but not 
 in inner aspect and essence. All these have their 
 inner aspect and essence from the uses of temp- 
 oral things in the world. Uses are the goods that 
 are called the goods of charity. From all this it 
 can be seen that through His Divine providence 
 the Lord conjoins spiritual and eternal things with 
 natural and temporal things according to uses.
 
 280 THE ^DIVINE TROY1DENCE 
 
 Thirdly : The Lord conjoins Himself with uses 
 by means of correspondences, and thus by means of 
 appearances in accordance with the confirmations of 
 these by man. As this must needs seem obscure 
 to those who have not yet gained a clear notion 
 of what correspondence is and what appearance is, 
 they must be illustrated by example, and thus ex- 
 plained. All things of the Word are pure corre- 
 spondences of spiritual and celestial things, and be- 
 cause they are correspondences they are also appear- 
 ances ; that is, all things of the Word are the Divine 
 goods of the Divine love and the Divine truths of the 
 Divine wisdom, which in themselves are naked, but 
 in the sense of the letter of the Word are clothed. 
 They therefore appear like a man in clothing that 
 corresponds to the state of his love and wisdom. 
 All this makes evident that when a man confirms 
 appearances it is the same as asserting that the 
 clothes are the man. It is thus that appearances 
 are converted into fallacies. It is otherwise when 
 man is seeking for truths and sees them in the 
 appearances. 
 
 Since, then, all uses, that is, the truths and goods 
 of charity that a man does to the neighbor, may 
 be done either in accordance with these appear- 
 ances or in accordance with the truths of the Word, 
 when he does them in accordance with the appear- 
 ances confirmed in himself he is in fallacies ; but 
 when he does them in accordance with truths he 
 does them as he ought. All this makes clear what 
 is meant when it is said that the Lord conjoins
 
 CHAPTER XL, N. 220 281 
 
 Himself with uses by means of correspondences, 
 and thus by means of appearances in accordance 
 with the confirmations of these by man. 
 
 Fourthly : This conjunction of temporal and 
 eternal things is the Divine providence. To set 
 this before the understanding with some clearness 
 let it be illustrated by two examples,- one relating 
 to dignities and honors, and the other to riches 
 and possessions. Both of these are, in external 
 form, natural and temporal, but in internal form 
 are spiritual and eternal. Dignities with their hon- 
 ors are natural and temporal when man regards 
 himself personally in them, and not the common- 
 wealth and uses ; for then man must needs think 
 interiorly in himself that the commonwealth is for his 
 sake, and not he for the commonwealth's sake. He 
 is like a king who thinks that the kingdom and all 
 the people in it exist for his sake, and not he for the 
 sake of the kingdom and the people. 
 
 But these same dignities with their honors are 
 spiritual and eternal when man regards himself per- 
 sonally as existing for the sake of the common- 
 wealth and uses, and not that they exist for his 
 sake. When man does this he is in the verity and 
 essence of his dignity and honor ; but in the former 
 case he is in the correspondence and appearance [of 
 dignity and honor] ; and if he confirms these in 
 himself [as the truth] he is in fallacies, and is in 
 conjunction with the Lord only as those are who 
 are in falsities and in evils therefrom ; for fallacies 
 are the falsities with which evils are conjoined.
 
 282 THE <D/F/N TROYIDENCE 
 
 They have, indeed, promoted uses and good works, 
 but from themselves and not from the Lord ; thus 
 they have put themselves in the Lord's place. 
 
 It is the same with riches and possessions, which 
 also may be natural and temporal or spiritual and 
 eternal. They are natural and temporal with those 
 who look solely to them, and to themselves in them, 
 finding in these their sole pleasure and delight. But 
 these same things are spiritual and eternal with 
 those who look to good uses in them, and find in 
 these uses interior pleasure and delight. With such, 
 moreover, the outward pleasure and delight become 
 spiritual, and the temporal becomes the eternal. 
 Therefore such after death are in heaven ; and there 
 they live in palaces, the furnishings of which are 
 resplendent with gold and precious stones ; but 
 these they regard only as externals, resplendent and 
 translucent from their internals which are uses, 
 and from these uses they have essential pleasure 
 and enjoyment ; and this in itself is the happiness 
 and bliss of heaven. The reverse is the lot of such 
 as have looked to riches and possessions solely for 
 their own sake and for what can be gained from 
 them, thus for the sake of externals and not for the 
 sake of internals also ; thus according to the way 
 they appear and not according to their essences. 
 When such put off these appearances, which they 
 do at death, they put on the internals belonging 
 to them ; and as these are not spiritual they must 
 needs be infernal, for one or the other of these 
 must be in them, since the two cannot exist to-
 
 CHAPTER XL, N. 22O 283 
 
 gether. Consequently in place of riches they have 
 poverty, and in place of possessions wretchedness. 
 By uses are not meant merely the necessaries of 
 life, which have relation to food, clothing, and hab- 
 itation for the individual and those dependent on 
 him, but also the good of one's country, of society, 
 and of the fellow citizen. Business is such a good 
 when that is the final love, and money is a mediate 
 and subservient love, provided the business man 
 shuns and turns away from frauds and evil devices 
 as sins. It is otherwise when money is the final 
 love, and the business is the mediate and subserv- 
 ient love ; for this is avarice, which is the root of 
 evils (respecting which see Luke xii. 15, and the 
 parable relating to it, verses 16-21.).
 
 X5I. 
 
 MAN IS ADMITTED INTERIORLY INTO TRUTHS OF FAITH AND 
 INTO GOODS OF CHARITY ONLY SO FAR AS HE CAN 
 BE KEPT IN THEM UNTIL THE END OF HIS LIFE 
 
 221. 
 
 IT is acknowledged in 'the Christian world that 
 the Lord wills the salvation of all, and that He 
 is almighty ; and from this many conclude that 
 He is able to save every one, and that He saves 
 those who implore His mercy ; especially those who 
 implore it after the formula of the received faith, 
 that God the Father will be merciful for the sake 
 of the Son ; and particularly if they pray at the same 
 time that they may receive that faith. But that it 
 is altogether otherwise will be seen in the last chap- 
 ter of this work, where it will be explained that 
 the Lord cannot acl contrary to the laws of his 
 Divine providence, because to acl against these 
 would be to acl; contrary to His Divine love and 
 His Divine wisdom, thus contrary to Himself. It 
 will also be seen there that such immediate mercy 
 is impossible, because the salvation of man is effected 
 by means, and only He who wills the salvation of 
 all, and is at the same time almighty, in other 
 words, the Lord, is able to lead man in accordance 
 with these means. The means whereby man is led 
 by the Lord are what are called the laws of the
 
 CHAPTER XII., N. 222 285 
 
 Divine providence ; and among these is this, that 
 man is admitted interiorly into the truths of wis- 
 dom and into the goods of love only so far as he 
 can be kept in them until the end of his life. But 
 to make this clear to the reason it must be ex- 
 plained in the following order : 
 
 (i.) A man may be admitted into the wisdom 
 of spiritual things, and also into a love 
 for them, and yet not be reformed. 
 (ii.) If he afterwards recedes from them, ancl 
 passes over into the opposite, he profanes 
 holy things. 
 (iii.) There are many kinds of profanation, but 
 
 this is the worst kind of all. 
 (iv.) Therefore the Lord admits man interiorly 
 into the truths of wisdom and at the 
 same time into the goods of love only so 
 far as he can be kept in them until the 
 end of his life. 
 
 222. (i.) A man may be admitted into the wis- 
 dom of spiritual things, and also into a love for 
 them, and yet not be reformed. This is because 
 man has rationality and liberty ; and by rationality 
 he may be raised up into wisdom almost angelic ; 
 and by liberty into a love not unlike angelic love 
 Nevertheless such as the love is such is the wis- 
 dom. When the love is celestial and spiritual the 
 wisdom also becomes celestial and spiritual ; but 
 when the love is diabolical and infernal the wisdom 
 is also diabolical and infernal. In outward form, 
 and thus to others, such wisdom may appear to 
 be celestial and spiritual ; but in internal form,
 
 286 THE DIVINE "PROVIDENCE 
 
 which is its very essence, it is diabolical and in- 
 fernal ; not as it is out of the man, but as it is with- 
 in him. To men it does not appear to be such 
 because men are natural and see and hear natu- 
 rally, and the external form is natural. But to an- 
 gels it appears such, because angels are spiritual 
 and see and hear spiritually, and the internal form 
 is spiritual. 
 
 From all this it can be seen that man can be ad- 
 rrtitted into the wisdom of spiritual things, and also 
 into a love for them, and yet not be reformed, but 
 in that case only into a natural love for them, and 
 not into a spiritual love for them. This is because 
 man has the ability to admit himself into natural 
 love, while the Lord alone can admit into spiritual 
 love ; and such as are admitted into that love are 
 reformed, but those who are admitted into natural 
 love alone are not reformed. Such, in fact, are for 
 the most part hypocrites, and very many of them 
 are of the order of Jesuits, who interiorly do not 
 believe in the Divine at all, but play with Divine 
 things outwardly like a<5tors. 
 
 223. By much experience in the spiritual world 
 it has been made known to me that man possesses 
 the ability to understand the secrets of wisdom like 
 the angels themselves. For I have seen iiery devils 
 who, while they were hearing the secrets of wis- 
 dom, not only understood them but from their ra- 
 tionality talked about them. But as soon as they 
 returned to their diabolical love they ceased to un- 
 derstand them ; and in place of them thought oppos-
 
 CHAPTER XII., N. 224 287 
 
 ite things which were produces of insanity, and this 
 they then called wisdom. I have been permitted to 
 hear them, when they were in a state of wisdom, 
 laughing at their own insanity, and when in a state 
 of insanity laughing at wisdom. The man who has 
 been of this character in the world when after death 
 he becomes a spirit is usually let into alternate states 
 of wisdom and insanity, that he may see the latter 
 from the former. But although from wisdom such 
 see that they are insane, when the choice is given 
 them, as is done with every one, they admij; them- 
 selves into the state of insanity and love it ; and 
 then they regard with hatred the state of wisdom. 
 This is because their internal has been diabolical, 
 and their external seemingly Divine. Such are 
 meant by the devils who make themselves angels 
 of light ; also by the one at the wedding who was 
 not clothed in a wedding garment, and was cast 
 into outer darkness {Matt. xxii. 11-13). 
 
 224. Who cannot see that the external springs 
 from the internal, and consequently has its essence 
 from the internal? And who does not know from 
 experience that the external can present an appear- 
 ance not in accordance with its essence from the 
 internal? For there is evidently such an appear- 
 ance in the case of hypocrites, flatterers and pre- 
 tenders. And that a man can externally personate 
 other characters than his own is manifest from play- 
 ers and mimics ; for they know how to represent 
 kings, emperors, and even angels, in tone, language, 
 face, and gesture, as if they were such, when yet
 
 288 THE <D/F/N 'PROVIDENCE 
 
 they are but aclors. This has been said to show 
 that man can likewise play the hypocrite both in 
 civil and moral matters and in spiritual matters ; 
 and it is known, moreover, that many do so. 
 
 When the internal in its essence is thus in- 
 fernal,' and the external in its form appears spirit- 
 ual, and yet, as has been said, the external draws 
 its essence from the internal, it may be asked 
 where in the external that essence lies concealed. 
 It does not appear in gesture, in the tone, in the 
 speech, or in the countenance ; and yet it is inte- 
 riorly hidden in all four of these. That it is in- 
 teriorly hidden in them can be clearly seen from 
 these same things in the spiritual world ; for when 
 a man comes from the natural world into the spir- 
 itual world, as he does at death, he leaves his ex- 
 ternals behind with the body, and retains his in- 
 ternals which he had stored up in his spirit ; and if 
 his internal had been infernal he then appears like 
 a devil, such as his spirit had been while he lived in 
 the world. Who does not acknowledge that every 
 man leaves externals when he leaves the body, and 
 enters into internals when he becomes a spirit? 
 
 To this I will add that in the spiritual world 
 there is a communication of affections and of con- 
 sequent thoughts ; and therefore no one there can 
 speak otherwise than as he thinks. Also every one's 
 face there is changed and becomes like his affec- 
 tions ; so that what he is is apparent from his face. 
 Hypocrites are sometimes permitted to speak other- 
 wise than as they think ; but the tone of their
 
 CHAPTER XII., N. 226 289 
 
 speech is to the ear wholly discordant with their 
 interior thoughts ; and by the discord their hypo- 
 crisy is disclosed. This makes clear that the inter- 
 nal is hidden interiorly in the tone, in the speech, in 
 the countenance, and in the gestures, of the exter- 
 nal ; and this is not perceived by men in the natural 
 world, but is clearly perceived by angels in the 
 spiritual world. 
 
 225. From all this it is now clear that so long 
 as a man lives in the natural world he can be ad- 
 mitted into the wisdom of spiritual things, and also 
 into a love for them ; and that this can take place 
 and does take place, both with those who are merely 
 natural and with those who are spiritual ; but with 
 this difference, that the spiritual are thereby re- 
 formed, while the merely natural by the same means 
 are not reformed. With these there may be an ap- 
 pearance that they love wisdom ; but they merely 
 love it as an adulterer loves an honorable woman, 
 that is, as he would love a courtesan, talking sweetly 
 to her, giving her beautiful garments, but saying to 
 himself privately, She is nothing but a mere harlot, 
 whom I will make believe that I love because she 
 gratifies my lust ; but if she should fail to gratify it 
 I would cast her off. The internal man of. such is 
 that adulterer ; while their external is that woman. 
 
 226. (ii. ) If a man afterwards recedes from 
 these spiritual things and passes over into the oppos- 
 ite he profanes holy things. There are many kinds 
 of profanation of what is holy (which will be treated
 
 290 THE 'DIVINE 'PROVIDENCE 
 
 of under the following head), but this kind is the 
 most grievous of all ; for profaners of this kind after 
 death come to be no longer men ; they live, indeed, 
 but are continually in fantastic hallucinations, seem- 
 ing to themselves to be flying on high ; and while 
 they remain there they sport with fantasies, which 
 are seen by them as real things ; and being no 
 longer men, they are not called "he" and "she," 
 but "it." And when they are presented to view 
 in the light of heaven they look like skeletons, 
 some like skeletons of the color of bone, some as 
 fiery skeletons, and others as charred. It is un- 
 known in the world that profaners of this kind be- 
 come such after death ; and it is unknown because 
 the cause is unknown. The essential cause is that 
 when a man has first acknowledged Divine things 
 and believed in them, and afterwards withdraws 
 from and denies them, he mixes together what is 
 holy and what is profane ; and w r hen these have 
 been mixed together they can not be separated 
 without destroying the whole. But to make this 
 more clear to the perception it shall be unfolded in 
 order, as follows: (i.) Whatever a man thinks, 
 says, and does from his will, whether good or evil, 
 is appropriated to him, and remains. (2.) But the 
 Lord, by His Divine providence, continually fore- 
 sees and direcls, in order that evil may be by itself 
 and good by itself, and thus the two may be sep- 
 arated. (3.) But this cannot be done if man ac- 
 knowledges the truths of faith and lives accord- 
 ing to them, and afterwards withdraws from and
 
 CHAPTER XII., N. 2 27 291 
 
 denies them. (4.) He then mixes together good 
 and evil to such an extent that they cannot be sep- 
 arated. (5.) And since the good and the evil must 
 be separated in every human being, and cannot be 
 separated in such a one, he is therefore destroyed 
 in respect to every thing truly human. 
 
 227. Such are the causes from which this enorm- 
 ity springs ; but as ignorance of them causes ob- 
 scurity, they need to be so explained as to make 
 them clear to the understanding. First : Whatever 
 a man thinks, says, and does from his will, whether 
 good or evil, is appropriated to him, and remains. 
 This has been shown above (n. 78-81). For man 
 has an external or natural memory, and an internal 
 or spiritual memory. Upon his internal memory 
 each and every thing that he has thought, spoken 
 and done in the world has been inscribed, so com- 
 pletely and particularly that not a single thing is 
 lacking. This memory is the book of man's life, 
 which is opened after death and in accordance with 
 which he is judged. Many other things with regard 
 to this memory, from actual experience, are set forth 
 in the work on Heaven and Hell (n. 461-465). 
 
 Secondly : But the Lord by means of His Di- 
 vine providence continually foresees and directs, in 
 order that evil may be by itself and good by itself, 
 and thus the two^ may be separated. Every man is 
 both in evil and in good, in evil from himself, and 
 in good from the Lord ; nor can he live unless he 
 is in both ; for if he were in self alone and thus in 
 evil alone he would have nothing of life ; and if he
 
 292 THE DIVINE 'PROVIDENCE 
 
 were in the Lord alone, and thus in good alone, 
 he would have nothing of life, for in such a state 
 of life he would continually gasp for breath like one 
 suffocated, or like one in the agony of death ; while 
 in the former state of life he would become extinct ; 
 for evil apart from any good is in itself dead ; con- 
 sequently every man is in both ; with the difference 
 that in the one case man is interiorly in the Lord 
 and exteriorly as it were in himself; and in the 
 other case is interiorly in himself, but exteriorly as 
 it were in the Lord ; and such a man is in evil, 
 while the former is in good ; although they are both 
 in both. The evil man is in both for the reason that 
 he is in the good of civil and moral life, and also 
 outwardly in some good of spiritual life, besides be- 
 ing kept by the Lord in rationality and liberty, 
 that he may be capable of being in good. It is by 
 such good that every one, even a bad man, is led 
 by the Lord. From all this it can be seen that the 
 Lord keeps evil and good separate, so that one may 
 be interior and the other exterior, thus providing 
 against their being mixed together. 
 
 Thirdly : But this cannot be done if man acknow- 
 ledges the truths of faith and lives according to them, 
 and afterwards withdraws from and denies them. 
 This is clear from what has already been said, first, 
 that all things that a man thinks, says, and does 
 from the will are appropriated to him and remain ; 
 and secondly, that the Lord by His Divine provid- 
 ence continually foresees and directs, in order that 
 good may be by itself and evil by itself, and that
 
 CHAPTER XII., N. 227 293 
 
 the two may be separated. Moreover, they are 
 separated by the Lord after death. From those 
 who are interiorly evil and outwardly good the good 
 is taken away, and thus they are left to their evil. 
 The reverse takes place with those who are in- 
 teriorly good, but outwardly, like other men, have 
 sought to gain riches, have striven for dignities, 
 have taken delight in various worldly interests, and 
 have favored certain lusts ; for with such good and 
 evil have not been mixed together, but have been 
 kept separate like internal and external ; thus while 
 in external form they have been in many respedls 
 like the evil, they have not been so internally. But 
 with the evil who in external form have presented 
 the same appearance as the good in piety, worship, 
 words, and works, while in internal form they have 
 been evil, the reverse is true ; although even with 
 such evil is kept separate from good. But in those 
 who have acknowledged the truths of faith and lived 
 according to them, and have afterwards passed over 
 into the opposite and have rejecled these truths, and 
 especially if they have denied them, goods and evils 
 are no longer separate, but are mixed together. 
 For such a man has appropriated good to himself, 
 and has appropriated evil to himself, and thus has 
 joined and mixed them together. 
 
 Fourthly : Man then mixes together good and 
 evil to such an extent that they cannot be separated. 
 This follows from what has just been said. When 
 evil cannot be separated from good and good from 
 evil it is impossible to be either in heaven or in 
 
 I
 
 294 THE 'DIVINE ^PROVIDENCE 
 
 hell. Every human being must be in either one or 
 the other ; he cannot be in both ; for he would then 
 be at one time in heaven, and at another time in 
 hell ; and when in heaven he might be ailing in 
 accord with hell, and when in hell, he might be a6l- 
 ing in accord with heaven ; thus he would destroy 
 the life of all about him, heavenly life among the 
 angels, and infernal life among the devils ; whereby 
 the life of all would perish. For each one must 
 have his own life ; no one lives in another's life, 
 still less in an opposite life. For this reason, in 
 every man after death, when he becomes a spirit or 
 a spiritual man, the Lord separates the good from the 
 evil and the evil from the good ; the good from 
 the evil in those who are interiorly in evil ; and the 
 evil from the good in those who are interiorly in 
 good ; which is according to His words : 
 
 "To every one that hath shall be given, that he may 
 have more abundantly ; but from him that hath not 
 shall be taken away even that he hath " (Matt. xiii. 
 12; xxv. 29; Mark iv. 25 ; Luke viii. 18 ; xix. 26). 
 
 Fifthly : Since good and evil must be separated 
 in every human being, and cannot be separated in 
 such a one, he is therefore destroyed in respecl to 
 everything truly human. Every one has what is 
 truly human from rationality, in being able to see 
 and to know, if he will, what is true and what is 
 good ; also in being able from liberty to will, think, 
 say, and do it ; as has been shown before. But this 
 liberty with its rationality has been destroyed in 
 those who have mixed good and evil together in
 
 CHAPTER XII., N. 228 295 
 
 themselves ; for such from good are unable to see 
 evil and from evil to recognize good, since the two 
 make one ; consequently they no longer possess ra- 
 tionality in its capability or power, nor therefore 
 any liberty. For this reason they are like mere 
 fantastic hallucinations, as has been said above ; and 
 they no longer appear like men, but like bones 
 covered with 'some skin ; and therefore when re- 
 ferred to they are not called "he" or "she," but 
 "it." Such is the lot of those who in this man- 
 ner mix together things holy and things profane. 
 But there are other kinds of profanation that are 
 not like this, and these will be considered in a fol- 
 lowing article. 
 
 228. A man who is ignorant of holy things 
 does not thus profane them. For he who is ignor- 
 ant of them cannot acknowledge them and after- 
 wards deny them. Therefore those who are outside 
 of the Christian world, and who know nothing 
 about the Lord, and about redemption and salva- 
 tion by Him, do not profane this holiness when they 
 refuse to accept it, or even when they speak against 
 it. Nor do the Jews profane it because from in- 
 fancy they are unwilling to accept and acknow- 
 ledge it. It would be otherwise if they should ac- 
 cept and acknowledge it, and afterwards deny it ; 
 but this rarely occurs ; although many of them out- 
 wardly, acknowledge it and inwardly deny it, and 
 are like hypocrites. But those who profane holy 
 things by mixing them with things profane are
 
 296 THE 'DIVINE 'PROVIDENCE 
 
 such as first accept and acknowledge them, and 
 afterwards backslide and deny. 
 
 This does not refer to the acceptance and ac- 
 knowledgment of these things in early childhood 
 and boyhood ; this every Christian does ; for the 
 things belonging to faith and charity are not then 
 accepted and acknowledged from any rationality 
 and liberty, that is, in the understanding from the 
 will, but are accepted only by memory and from 
 confidence in the teacher ; and if the life is accord- 
 ing to them it is from a blind obedience. But when 
 man comes into the exercise of his rationality and 
 liberty, which he does gradually as he grows into 
 youth 'and manhood, if he then acknowledges truths 
 and lives according to them and afterwards denies 
 them he mixes holy things with profane things, and 
 from being a man he becomes such a monster as 
 has been described above. If, however, from the 
 age of rationality and liberty, that is, of self-control, 
 and even in early manhood, man is in evil, and 
 afterwards acknowledges the truths of faith and lives 
 according to them, provided he then remains in 
 them until the end of his life, he does not mix the 
 two ; for the Lord then separates the evils of the 
 former life from the goods of the latter life. This 
 is done with all who repent. But of this more in 
 what follows. 
 
 229. (iii.) There are many kinds ofprofana- 
 tion of what is holy, but this is the worst kind of all. 
 In the most general sense profanation means all
 
 CHAPTER XII., N. 2JO 297 
 
 impiety ; and therefore profaners mean all the im- 
 pious, who in heart deny God, the holiness of the 
 Word, and the spiritual things of the church there- 
 from, which are essentially holy things, and who also 
 speak impiously of these. But of such we are not 
 now treating, but of those who profess to believe in 
 God, who assert the holiness of the Word, and who 
 acknowledge the spiritual thing^ of the church ; 
 most of whom, however, only with the mouth. 
 Such commit profanation for the reason that what 
 is holy from the Word is in them and with them, 
 and this which is in them and which makes some 
 part of their understanding and will they profane ; 
 but in the impious, who deny the Divine and Di- 
 vine things, there is nothing holy that can be pro- 
 faned. Such are profaners, and yet they are not 
 profane. 
 
 230. The profanation of what is holy is re- 
 ferred to in the second commandment of the Dec- 
 alogue, "Thou shalt not profane the name of thy 
 God." And the words in the Lord's Prayer, " Hal- 
 lowed be Thy name," mean that this name must 
 not be profaned. Scarcely any one in the Christ- 
 ian world knows what is meant by "the name of 
 God," and for the reason that no one knows that 
 there are no names in the spiritual world like those 
 in the natural world, but each one there has a name 
 that is in harmony with the quality of his love and 
 wisdom ; for as soon as any one enters a society 
 or into association with others, he immediately has 
 a name that is in accord with his character. This
 
 298 THE 'DIVINE 'PROVIDENCE 
 
 naming is effe&ed by spiritual language, which is 
 such that it is capable of naming every thing ; for 
 each letter in its alphabet signifies a single thing, 
 and the several letters joined into a single word 
 and making a person's name involve the entire 
 state of the thing. This is one of the wonders of 
 the spiritual world. 
 
 From all this jt is clear that in the Word "the 
 name of God " signifies God with every thing that 
 is in Him and that goes forth from Him. And as 
 the Word is the Divine going forth, which is the 
 name of God, and as all the Divine things that 
 are called the spiritual things of the church are 
 from the Word, they, too, are "the name of God." 
 All this makes clear what is meant in the second 
 commandment of the Decalogue, 
 
 " Thou shalt not profane the name of God " (Exod. xx. 7) ; 
 and in the Lord's Prayer by 
 
 " Hallowed be Thy name " (Matt. vi. 9). 
 
 
 
 The name of God and of the Lord has a like signi- 
 fication in many places in the Word of both Testa- 
 ments, 
 
 (as in Matt. vii. 22 ; x. 22 ; xviii. 5, 20 ; xix. 29 ; xxi. 9 ; 
 xxiv. 9, 10; John i. 12; ii. 23; iii. 17, 18 ; xii. 13, 28; 
 xiv. 14-16 ; xvi. 23, 24, 26, 27 ; xvii. 6; xx. 31) ; 
 
 besides other places ; and very frequently in the Old 
 Testament. 
 
 He who knows that this is what is signified by 
 "name" can understand what is signified by these
 
 CHAPTER XII., N. 2}0 299 
 
 words of the Lord : 
 
 " He that receiveth a prophet in the name of a prophet 
 shall receive a prophet's reward ; and he that receiv- 
 eth a righteous tnan in the name of a righteous man 
 shall receive a righteous man's reward. And whoso- 
 ever shall give to drink unto one of these little ones 
 a cup of cold [water] only in the name of a disciple 
 shall not. . lose his reward" (Matt. x. 41, 42). 
 
 One who thinks that "the name of a prophet," "of 
 a righteous man," and "of a disciple," means simply 
 a prophet, a righteous man, and a disciple, recog- 
 nizes no meaning here except that of the letter ; nor 
 does he know what "the reward of a prophet" is, 
 or the reward of "a righteous man," or the "re- 
 ward " for a cup of cold water given to a disciple ; 
 nevertheless "the name" and "the reward of a 
 prophet" mean the state and the happiness of those 
 who are in Divine truths; "the name" and "the 
 reward of a righteous man" mean the state and 
 the happiness of those who are in Divine goods ; 
 a "disciple" means the state of those who are in 
 some of the spiritual things of the church ; and 
 "a cup of cold water" means something of truth. 
 
 That "name" signifies the nature of the state of 
 love and wisdom, or of good and truth, is made 
 evident also by these words of the Lord : 
 
 " He that entereth in by the door is the shepherd of the 
 sheep ; to him the porter openeth, and the sheep hear 
 his voice ; and he calleth his own sheep by name and 
 leadeth them out" (John x. 2, 3). 
 
 ''To call the sheep by name" means to teach and 
 to lead every one who is in the good of charity ac-
 
 300 THE WINE TROYIDENCE 
 
 cording to the state of his love and wisdom. ' ' The 
 door ' ' means the Lord, as is evident from the ninth 
 
 verse : 
 
 
 
 " I am the door; through Me if any one enter in he shall 
 be saved." 
 
 All this makes clear that for any one to be saved 
 the Lord Himself must be approached, and that 
 whoever goes to Him is ' ' a shepherd of the sheep ;' ' 
 but whoever does not go to Him is " a thief and a 
 robber," as is said in the first verse of the same 
 chapter. 
 
 231. As profanation of what is holy means 
 profanation by those who know the truths of faith 
 and the goods of charity from the Word, and who 
 in some measure acknowledge them, and does not 
 mean those who are ignorant of these, nor those 
 who from impiety wholly rejecl them, so what now 
 follows is said of the first class, and not of the oth- 
 ers. Of the profanation of such there are several 
 kinds, some lighter and some more grievous ; but 
 they may be referred to these seven. The first 
 kind of profanation is committed by those who 
 make jests from the Word and about the Word, or 
 from the Divine things of the church and about 
 them. This is done by some from a bad .habit, in 
 taking names or expressions from the Word and 
 mixing them with remarks that are hardly becom- 
 ing, and sometimes foul. This cannot but be joined 
 with some contempt for the Word ; yet the Word 
 in all things and in every particular is Divine and
 
 CHAPTER XII., N. 2JI 301 
 
 holy ; for every expression therein conceals in its 
 bosom something Divine, and thereby has com- 
 munication with heaven. But this kind of profan- 
 ation is lighter or more grievous according to the 
 acknowledgment of the holiness of the Word and 
 the unbecoming character of the talk into which it 
 is introduced by those who jest about it. 
 
 The second kind of profanation is committed 
 by those who understand and acknowledge Divine 
 truths, and still live contrary to them. Those who 
 only understand profane more lightly, while those 
 who also acknowledge profane more grievously, for 
 the understanding merely teaches, almost like a 
 preacher, and does not from itself conjoin itself with 
 the will ; but acknowledgment conjoins, for nothing 
 can be acknowledged except by consent of the will. 
 Nevertheless, the conjunction varies, and when one 
 is living contrary to the truths that are acknow- 
 ledged the profanation is measured by the conjunc- 
 tion. When, for instance, one acknowledges that 
 revenge and hatred, adultery and fornication, fraud 
 and deceit, defamation and lying, are sins against 
 God, and yet is committing them, he is in this 
 kind of profanation more grievously ; for the Lord 
 says, 
 
 " The servant that knoweth his Lord's will .... and doeth 
 not His will shall be beaten with many stripes " (Luke 
 xii. 47). 
 
 And elsewhere, 
 
 " If ye were blind ye would have no sin ; but now ye 
 say, We see; therefore your sin remaineth " (John 
 ix. 41).
 
 302 THE T>IV1NE 'PROVIDENCE 
 
 But it is one thing to acknowledge appearances of 
 truth, and another to acknowledge genuine truths. 
 Those who acknowledge genuine truths but do not 
 live according to them appear in the spiritual world 
 without the light and heat of life in voice and 
 speech, as if they were pure idlers. 
 
 The third kind of profanation is committed by 
 those who adapt the sense of the letter of the Word 
 to the confirmation of evil loves and false prin- 
 ciples. This is because the confirmation of falsity 
 is a denial of truth, and the confirmation of evil is 
 a rejection of good ; and the Word in its bosom is 
 nothing but Divine truth and Divine good ; but in 
 the outmost sense, which is the sense of the letter, 
 this is not expressed in genuine truths (except where 
 it teaches about the Lord and the way of salva- 
 tion itself), but in truths clothed, which are called 
 appearances of truth ; and therefore that sense may 
 be diverted to uphold many kinds of heresies. 
 But he that upholds evil loves does violence to 
 Divine goods ; and he that upholds false princi- 
 ples does violence to Divine truths. This violence 
 is called falsification of truth, the other is called 
 adulteration of good. Both are meant in the Word 
 by "bloods." For a spiritual holiness, which is 
 also called the spirit of truth going forth from the 
 Lord, is within each of the particulars of the sense 
 of the letter of the Word. This holiness is injured 
 when the Word is falsified and adulterated. Evi- 
 dently, then, this is profanation. 
 
 A fourth kind of profanation is committed by
 
 CHAPTER XII., N. 2} I 303 
 
 those who say with the lips pious and holy things, 
 and counterfeit- the affections of love for these in 
 tone and in gesture, and yet in heart do not believe 
 them or love them. Most of such are hypocrites 
 and Pharisees, from whom after death all truth and 
 good are taken away, and they are then sent into 
 outer darkness. Those who have confirmed, them- 
 selves by this kind of profanation against the Di- 
 vine and against the Word, and consequently 
 against the spiritual things of the Word, sit in that 
 darkness dumb, powerless to speak, wishing to 
 babble pious and holy things as they did in the 
 world, but unable to do so. For in the spiritual 
 world every one is compelled to speak as he thinks ; 
 while a hypocrite wishes to speak otherwise than 
 as he thinks, from which there exists an "opposition 
 in the mouth, owing to which they can only mut- 
 ter. But the hypocrisy is lighter or more grievous 
 in the measure of the confirmations against God 
 and the outward reasonings in favor of God. 
 
 The fifth kind of profanation is committed by 
 those who attribute to themselves what is Divine. 
 Such are meant by "Lucifer" in the fourteenth 
 chapter of Isaiah. " Lucifer" there means Babylon, 
 as is evident from the fourth and twenty-second 
 verses of the same chapter, where, too, the lot of 
 such is described. The same are meant and de- 
 scribed also in the seventeenth chapter of the Apoc- 
 alypse by "the harlot sitting on the scarlet-colored 
 beast." Babylon and Chaldea are mentioned in 
 many places in the Word, "Babylon" meaning the
 
 304 THE DIVINE 'PROVIDENCE 
 
 profanation of good, and "Chaldea" the profana- 
 tion of truth ; both of these in such as attribute to 
 themselves what is Divine. 
 
 The sixth kind of profanation is committed by 
 those who acknowledge the Word a?id yet deny the 
 Divinity of the Lord. In the world these are called 
 Socinians, and some of them Arians. The final 
 condition of all such is that they call, not upon the 
 Lord, but upon the Father ; and continually pray to 
 the Father, some, indeed, for the sake of the Son, 
 to be admitted into heaven, but without effecl:, until 
 at last they lose all hope of salvation ; and they 
 are then let down into hell among those who deny 
 God. Such are meant by those 
 
 Who blaspheme the Holy Spirit, for whom there will be 
 no forgiveness in this world nor in the world to come 
 (Matt. xii. 32). 
 
 This is because God is one in person and in es- 
 sence, in whom is the trinity, and this God is the 
 Lord ; and since the Lord is heaven, and conse- 
 quently those who are in heaven are in the Lord, 
 it follows that those who deny the Divinity of the 
 Lord cannot be admitted into heaven and be in the 
 Lord. That the Lord is heaven, and consequently 
 those who are in heaven are in the Lord, has been 
 shown above. 
 
 The seventh kind of profanation is committed 
 by those who first acknowledge Divine truths and 
 live according to them, but afterwards recede and 
 deny them. This is the worst kind of profana-
 
 CHAPTER XII. , N. 2} I 305 
 
 tion ; for such mix together things holy and things 
 profane, even to the extent that they cannot be 
 separated ; nevertheless they must be separated 
 that men may be either in heaven or in hell ; 
 and since with such this cannot be done, all that 
 is human, both intellectual and voluntary, is rooted 
 out, and, as has been said before, they come to 
 be no longer men. Nearly the same is true of 
 those who in heart acknowledge the Divine things 
 of the Word and of the church, but immerse them 
 wholly in what is their own (proprium}, which is the 
 love of ruling over all things ; of which much has 
 been said already. For such, when after death they 
 become spirits, are wholly unwilling to be led by 
 the Lord, but wish to be led by themselves ; and 
 when loose rein is given to their love they wish to 
 rule not only over heaven but also over the Lord ; 
 and as they cannot do this they deny the Lord and 
 become devils. It must be understood that the 
 life's love of every one, which is the ruling love, 
 continues after death, and cannot be taken away. 
 
 The profane of this sort are meant by the "luke- 
 warm," who are thus described in the Apocalypse : 
 
 " I know thy works, that thou art neither cold nor hot ; 
 would thou wert cold or hot. But because thou art 
 lukewarm, and neither cold nor hot, I will spew thee 
 out of My mouth" (iii. 15, 16). 
 
 This kind of profanation is thus described by the 
 Lord in Matthew: 
 
 " When the unclean spirit goeth out of a man he walk- 
 eth through dry places, seeking rest and finding if
 
 306 THE <D/K/NE TROYIDENCE 
 
 not. Then he saith, I will return to the house whence 
 I went forth. When he cometh he findeth it empty 
 and swept and adorned for him. Then he goeth away 
 and taketh to himself seven other spirits worse than 
 himself, and entering in they dwell there ; and the 
 latter things of that man become worse than the first" 
 (xii. 43-45). 
 
 Man's conversion is here described by " the unclean 
 spirit's going out of him ;" and his turning back to 
 former evils when goods and truths have been cast 
 out is described by ( ' the return of the unclean 
 spirit with seven others worse than himself into the 
 house adorned for him ;" and the profanation of 
 what is holy by a profane person is described by 
 ' ' the last things with that man becoming worse than 
 the first. ' ' The same is meant by this in John : 
 
 Jesus said to the man who had been healed at the pool 
 of Bethesda, "Sin no more, lest a worse thing befall 
 thee" (v. 14). 
 
 The Lord's providing against man's acknow- 
 ledging truths interiorly and afterwards receding and 
 becoming profane is meant by these words : 
 
 " He hath blinded their eyes and hardened their heart, 
 lest they should see with their eyes and understand 
 with their heart, and turn, and I should heal them " 
 xii. 40). 
 
 < ' Lest they should turn and I should heal them ' ' 
 signifies lest they should acknowledge truths and 
 then recede, and thus become profane. For the 
 same reason the Lord spoke in parables as He Him- 
 self declares (Matt. xiii. 13). The Jews being for- 
 bidden to eat fat or blood (^Lev. iii. 17 ; vii. 23, 25),
 
 CHAPTER XI I., N. 2}2 307 
 
 signified that they should not profane what is holy ; 
 since ' ' fat " signified Divine good, and ' ' blood ' ' 
 Divine truth. That he who is once converted must 
 continue in good and truth to the end of his life, 
 the Lord teaches in Matthew : 
 
 Jesus said, " He that endureth to the end shall be saved " 
 (x. 22; also Mark xiii. 13). 
 
 232. (iv. ) Therefore the Lord admits man in- 
 teriorly into the truths of wisdom and at the same 
 time into the goods of love only so far as he can be 
 kept in them even to the end of his life. The de- 
 monstration of this must proceed by distinct steps, 
 for two reasons ; first, because it concerns human 
 salvation ; and secondly, because a knowledge of the 
 laws of permission depends upon a knowledge of 
 this law, which will be considered in the next chap- 
 ter. . It concerns human salvation, since, as has just 
 been said, he that acknowledges the Divine things 
 of the Word, and thus of the church, and after- 
 wards recedes from them, profanes holy things most 
 grievously. Therefore to so unfold this arcanum of 
 the Divine providence that the rational man may 
 see it in his light, it must be set forth in the follow- 
 ing order : ( i . ) Good and evil cannot be in man' s 
 interiors together, neither, therefore, the falsity of 
 evil and the truth of good together. (2.) Good 
 and the truth of good can be brought into man's 
 interiors by the Lord only so far as evil and the 
 falsity of evil there have been removed. (3.) If 
 good with its truth were to be brought in before or
 
 308 THE TJlWNE TROWDENCE 
 
 to a greater extent than evil with its falsity is re- 
 moved, man would recede from good and return to 
 his evil. (4.) When man is in evil many truths 
 may be brought into his understanding, and these 
 may be stored up in his memory, and yet not be 
 profaned. (5.) But the Lord by His Divine pro- 
 vidence takes especial care that the will shall re- 
 ceive from the understanding only so fast as, and 
 to the extent that, man as if of himself removes 
 evils in the external man. (6.) If it should receive 
 faster or more, the will would adulterate good and 
 the understanding would falsify truth by mixing 
 them with evils and with falsities. (7.) Therefore 
 the Lord admits man interiorly into the truths of 
 wisdom and into the goods of love only so far as 
 he can be kept in them to the end of his life. 
 
 233. Therefore, to so unfold this arcanum ol 
 the Divine providence that a rational man may see 
 it in his light, the points that have now been pre- 
 sented must be explained one by one. First : Good 
 and evil cannot be in man's interiors together, 
 neither, therefore, the falsity of evil and the truth 
 of good together. The interiors of man mean the 
 ipternal of his thought, of which he knows nothing 
 until he comes into the spiritual world and its light, 
 which he does after death. In the natural world 
 this can be known only from the delight of his 
 love in the external of his thought, and from evils 
 themselves w r hile he is examining them in himself; 
 for, as has been shown above, the internal of thought 
 in man is bound to the external of thought by such
 
 CHAPTER XII., N. 2JJ 309 
 
 a bond that they cannot be separated. But of this 
 more will be said. The terms good and truth of 
 good, also evil and falsity of evil are used because 
 good cannot exist apart from its truth, nor evil 
 apart from its falsity ; for they are bedfellows or 
 consorts ; for the life of good is from its truth, and 
 the life of truth is from its good. The same is 
 true of evil and its falsity. 
 
 That evil with its falsity and good with its truth 
 cannot be in man's interiors together the rational 
 man can see without explanation ; for evil is the 
 opposite of good, and good is the opposite of evil, 
 and two opposites cannot exist together. More- 
 over, there is inherent in all evil a hatred of good, 
 and there is inherent in all good a love of protect- 
 ing itself against evil and of separating it from 
 itself; from which it follows that one cannot be 
 together with the other ; and if they were together 
 there would arise first a conflict and combat, and 
 then destruction ; as the Lord also teaches in these 
 words : 
 
 " Every kingdom divided against itself is brought to des- 
 olation ; and every city or house divided against itself 
 
 standeth not He that is not with Me is against 
 
 Me; and he that gathereth not with Me scattereth" 
 (Matt. xii. 25, 30). 
 
 And again, 
 
 " No one can serve two masters at the same time ; for 
 either he will hate the one and love the other, or he 
 will hold to the one and despise the other" (Matt. 
 
 vi. 24).
 
 ?IO T//E ^lYINE VROWDENCE 
 
 Two opposites cannot exist together in one sub- 
 stance or form without its being torn asunder and 
 destroyed. If one should approach and come near 
 to the other they would surely separate like two 
 enemies, one keeping himself within his camp or 
 his fortifications, and the other keeping outside of 
 them. This is true of the evil and of the good in 
 a hypocrite ; he is in both, but the evil is within 
 and the good is without, and thus the two are sep- 
 arated and are not mixed together. From all this 
 it is clear that evil with its falsity and good with its 
 truth cannot exist together. 
 
 Secondly : Good and the truth of good can be 
 brought into a man's interiors by the Lord only so 
 far as evil and the falsity of evil there have been 
 removed. This is a necessary consequence of the 
 foregoing ; since, if evil and good cannot exist to^ 
 gether good cannot be brought in until evil has 
 been removed. The term man's interiors is used, 
 meaning the internal of thought, which will now be 
 considered. Either the Lord or the devil must be 
 in these interiors. The Lord is there after reform- 
 ation, but the devil is there before it ; consequently 
 so far as man suffers himself to be reformed the 
 devil is cast out ; but so far as he does not suffer 
 himself to be reformed the devil remains. Who 
 cannot see that it is impossible for the Lord to 
 enter so long as the devil is there? And he is 
 there so long as man keeps the door closed, which 
 is where man and the Lord act together. That the 
 Lord enters when that door is opened by man's
 
 CHAPTER XII., N. 2jj 311 
 
 instrumentality He teaches in the Apocalypse: 
 
 " I stand at the door and knock ; if any one hear My 
 voice and open the door, I will come in to him and 
 will sup with him and he with Me " (iii. 20). 
 
 The door is opened by man's removing evil by 
 shunning and turning away from it as infernal and 
 diabolical ; for whether you say evil or the devil it 
 is the same ; and on the other hand, whether you 
 say good or the Lord it is the same ; for the Lord 
 is within all good, and the devil is within all evil. 
 This makes clear the truth of the matter. 
 
 Thirdly : If good with its truth were to be brought 
 in before or to a greater extent than evil with its 
 falsity is removed, man would recede from good 
 and return to his evil. And for this reason, that 
 evil would be the stronger, and the stronger con- 
 quers, iLnot at the time then afterwards. So long 
 as evil is the stronger, good cannot be brought 
 into the inmost apartments but only into the en- 
 trance hall ; because evil and good, as has been 
 said, cannot exist together, and what is only in the 
 entrance hall is removed by the enemy that is in 
 the inner rooms ; and in consequence there is a 
 receding from good and a return to evil, which is 
 the worst kind of profanation. 
 
 Furthermore, the essential delight of man's life 
 is to love himself and the world above all things. 
 This delight cannot be removed instantly, but only 
 gradually ; and so much as there is of this delight 
 remaining in man so far evil prevails in him. And
 
 312 THE 'DIVINE 'PROVIDENCE 
 
 there is no way in which this evil can be removed 
 except that the love of self become a love of uses, 
 or the love of rule come to have uses as its end and 
 not self; for then uses constitute the head, and the 
 love of self or love of ruling constitutes first the 
 body beneath the head, and then the feet on which 
 it walks. Who does not see that good must con- 
 stitute the head, and that when it does the Lord 
 is there? Good and use are one. Who does not 
 see that if evil constitutes the head the devil is 
 there? And as civil and moral good, and spiritual 
 good also in external form, must be accepted, who 
 does not see that this then constitutes the feet and 
 the soles of the feet, to be walked upon ? 
 
 Since, then, the state of man's life must be re- 
 versed, so that what is above shall be below, and 
 this reversal cannot be effected instantly, for the 
 greatest delight of life, which is from love of self 
 and consequent love of dominion, can only gradu- 
 ally be weakened and turned into a love of uses, 
 therefore good can be brought in by the Lord no 
 faster or to a greater extent than this evil is re- 
 moved ; and if it were man would recede from 
 good and return to his evil. 
 
 Fourthly : When man is in evil many truths 
 may be brought into his understanding, and these 
 may be stored up in the memory, and yet not be pro- 
 faned. This is because the understanding does not 
 flow into the will, but the will flows into the under- 
 standing ; and as the understanding does not flow 
 into the will many truths may be received by it
 
 CHAPTER XII., N 2JJ 313 
 
 and stored up in the memory, and not be mixed 
 with the evil of the will, consequently holy things 
 will not be profaned. Moreover, it is incumbent 
 upon every one to learn truths from the Word or 
 from preaching, to lay them up in the memory 
 and to think about them. For from the truths 
 that are in the memory, and that come from it into 
 the thought the understanding must teach the will, 
 that is, must teach the man what to do. Therefore 
 this is the chief means of reformation. When truths 
 are in the understanding only, and from it in the 
 memory, they are not in the man, but outside of 
 him. 
 
 Man's memory may be compared to the rumin- 
 ating stomach of certain animals, into which they 
 first receive their food ; and so long as it is there 
 it is hot within but without the body ; but when 
 they draw the food out of the stomach and eat it 
 it becomes a part of their life, and the body is 
 nourished. Man's memory contains spiritual not 
 material foods, that is, truths, which in themselves 
 are knowledges. So far as a man by thinking, or 
 as it were by ruminating, draws these from the 
 memory, his spiritual mind is nourished. The will's 
 love is what longs and as it were has an appetite 
 for these, and causes them to be imbibed and to 
 furnish nourishment. If that love is evil it longs 
 for and as it were has an appetite for things un- 
 clean ; but if good it longs for and has an appe- 
 tite for things that are clean ; and what is not suit-
 
 314 Tnd 'DIVINE 'PROVIDENCE 
 
 able it separates, dismisses, and casts forth, which 
 is done in various ways. 
 
 Fifthly : But the Lord by His Divine providence 
 takes especial care that the will shall receive from 
 the understanding only so fast as, and to the extent 
 that, man as if of himself removes evils in the 
 external man. ^For what is received by the will 
 comes into the man and is appropriated to him 
 and comes to be of his life; and in the life itself, 
 which man has from the will, evil and good cannot 
 be together, if they were he would perish ; but the 
 two can be in the understanding, where they are 
 called falsities of evil and truths of good ; yet they 
 are not together, if they were man would be un- 
 able from good to see evil or from evil to know 
 good ; but they are there distinguished and separ- 
 ated, like a house into inner and outer parts. 
 When an evil man thinks and talks about good 
 things he thinks and speaks exteriorly, but interi- 
 orly when he thinks and speaks about evil things ; 
 therefore when he says good things his speech 
 comes as it were from the outer wall of the house. 
 It may be likened to fruit fair on the surface, but 
 wormy and rotten within ; or to the shell of a 
 dragon's egg. 
 
 Sixthly : If it should receive faster or more, the 
 will would adulterate good and the understanding 
 would falsify truth by mixing them with evils ana 
 with falsities therefrom. When the will is in evil 
 it adulterates good in the understanding ; and good 
 adulterated in the understanding is evil in the will,
 
 CHAPTER XII., N. 2jj 315 
 
 for it proves that evil is good, and that good is 
 evil ; evil does this with all good which is oppos- 
 ite to itself. Evil also falsifies truth, for the truth 
 of good is opposite to falsity of evil ; and this is 
 done by the will in the understanding, and not by 
 the understanding from itself. In the Word adul- 
 terations of good are depicted by adulteries and 
 falsifications of truth by whoredoms. These adul- 
 terations and falsifications are effected by reason- 
 ings from the natural man, which is in evil, also 
 by proofs drawn from the appearances of the sense 
 of the letter of the Word. 
 
 The love of self, which is the head of all evils, 
 surpasses all other loves in its ability to adulterate 
 goods and falsify truths ; and it does this by a mis- 
 use of the rationality that every man, both the evil 
 man and the good man, has from the Lord. By 
 its proofs it can even make evil to appear wholly 
 like good, and falsity like truth. What can it not 
 do when it can prove by a thousand arguments that 
 nature created itself, and that it then created men, 
 beasts, and plants of all kinds ; also that by influx 
 from its inner self nature causes men to live, to 
 think analytically, and to understand wisely ? Self- 
 love excels in its ability to prove whatever it will 
 because its outer surface is a kind of splendor of 
 light variegated in different colors. This splendor 
 is the glory of being wise that pertains to that love, 
 and also thereby of being eminent and dominant. 
 
 But when it has established these principles this 
 love becomes so blind as not to see but that man
 
 316 THE ^IISINE TROWDENCE 
 
 is a beast, and that man and beast think in the 
 same way, and even that if a beast could speak 
 it would be a man in another form. If it can be 
 led by any persuasion to believe that something of 
 man lives after death, it is then so blind as to believe 
 that the same is true of the beast ; and that this 
 something that lives after death is only a subtle 
 exhalation of life, like a vapor, which still settles 
 back to its corpse ; or that it is something vital 
 without sight, hearing, or speech, thus is blind, deaf, 
 and dumb, floating about and thinking ; besides 
 other insanities, with which nature itself, which in 
 itself is dead, inspires the fancy. This the love 
 of self does, which viewed in itself is the love of 
 one's own (proprium} ; and man's own in respect to 
 its affections, which are all natural, is not unlike 
 the life of a beast ; while in respect to its percep- 
 tions, because they are from these affections, it is 
 not unlike a bird of night. Consequently whoever 
 continually immerses his thoughts in what is his 
 own cannot be raised out of natural into spiritual 
 light and see anything of God, of heaven, and of 
 the eternal life. Because this love is such, and 
 nevertheless excels in its ability to confirm what- 
 ever it pleases, it has a like ability to adulterate 
 the goods of the Word, and to falsify its truths, 
 while from a kind of necessity it is kept in a confes- 
 sion of them. 
 
 Seventhly : Therefore the Lord admits man in- 
 teriorly into the truths of wisdom and into the goods 
 of love only so far as he can be kept in them to the
 
 CHAPTER XII. , N. 2jj 317 
 
 end of his life. This the Lord does that man may 
 not fall into that most grievous kind of profana- 
 ation of what is holy which has been treated of in 
 this chapter. It is because of this danger that the 
 Lord permits evils of life and many heresies in 
 worship. Of the permissions of these something 
 tfill be seen in the sections following.
 
 XIII. 
 
 THE LAWS OF PERMISSION ARE ALSO LAWS OF THE DIVINE 
 PROVIDENCE. 
 
 234- 
 
 r I ""HERE are no laws of permission by themselves 
 JL or apart from the laws of the Divine provid- 
 ence, but the two are the same ; when, there- 
 fore, God is said to permit it is not meant that He 
 wills, but that on account of the end, which is salva- 
 tion, He cannot avert. Whatever is done for the 
 sake of the end, which is salvation, is according to 
 the laws of the Divine providence. For the Divine 
 providence, as has been said before, is constantly 
 moving in a way diverse from and contrary to man's 
 will, continually intent upon its end ; and in con- 
 sequence, at every instant of its operation or at 
 every step of its progress, where it observes man 
 to be swerving from that end, it guides, bends, and 
 directs him according to its laws, by leading him 
 away from evil and leading him to good. That 
 this cannot be done without the permission of evil 
 will be seen in what follows. Moreover, nothing can 
 be permitted without a reason, and the reason can be 
 found only in some law of the Divine providence, 
 which law teaches why it is permitted. 
 
 2 35 One who does not acknowledge the Di- 
 vine providence at all does not in his heart acknow-
 
 CHAPTER XII L, N. 2)6 319 
 
 ledge God, but acknowledges nature in place of 
 God, and human prudence in place of the Divine 
 providence. This does not appear to be true, be- 
 cause man can think in one way or another, and 
 can talk in one way or another. From his inner 
 self he is able to think and talk in one way, and 
 from his outer self in another way. He is like a 
 hinge that can let the door turn either way, one 
 way when one is entering, and the other when go- 
 ing out ; or like a sail by which a vessel can be 
 turned either way in its course, as the master sets 
 it. Those that have confirmed themselves in favor 
 of human prudence to such an extent as to deny the 
 Divine providence, so long as they are in that 
 thought of theirs, give heed to nothing else, what- 
 ever they may be seeing, hearing, or reading ; nor 
 are they able to do so, because they receive nothing 
 from heaven, but only from themselves. And be- 
 cause they draw conclusions from appearances and 
 fallacies only, and see nothing else, they can swear 
 that it is so. Moreover, if they acknowledge nature 
 alone they may be angry with the defenders of Di- 
 vine providence ; provided they are not priests, for 
 they regard this as a matter belonging to the teach- 
 ing or function of the priesthood. 
 
 236. We will now enumerate some things that 
 belong to permission and yet are in accord with 
 the laws of Divine providence, by which a merely 
 natural man confirms himself in favor of nature 
 against God, and in favor of human prudence against 
 Divine providence. For example : When he reads
 
 520 THE TUWNE TROWDENCE 
 
 in the Word that the wisest of mankind, Adam and 
 his wife, suffered themselves to be seduced by a ser- 
 pent, and that God did not avert this by his Di- 
 vine providence ; that their first son Cain killed 
 his brother Abel, and that God did not withhold 
 him at the time by speaking with him, but only 
 after the deed, by cursing him ; that the Israelitish 
 nation worshipped a golden calf in the desert, and 
 acknowledged it as God who led them out of the 
 land of Egypt, and yet Jehovah saw this from Mount 
 Sinai near by and did not seek to prevent it ; also 
 that David numbered the people, and in conse- 
 quence a plague was sent upon them, by which 
 so many thousands of men perished, and that God, 
 not before but after the deed, sent Gad the pro- 
 phet to David and denounced punishment ; that 
 Solomon was permitted to establish idolatrous wor- 
 ship, and many kings after him were permitted to 
 profane the temple and the holy things of the 
 church ; and finally, that that nation w r as permitted 
 to crucify the Lord. In these and many other 
 things in the Word one who acknowledges nature 
 and human prudence sees nothing but what is con- 
 trary to Divine providence ; therefore he can use 
 these things as arguments for rejecting it, if not in 
 his outer thought which is nearest to speech, still in 
 that inner thought which is remote from it. 
 
 237. Every worshipper of himself and of na- 
 ture confirms himself against the Divine providence 
 when he sees in the world so many impious people, 
 and so many of their impieties, and at the same
 
 CHAPTER XIII., N. 2j8 321 
 
 time the glorying of some in these impieties, and 
 yet no punishment of such by God on this account. 
 And he confirms himself against the Divine pro- 
 vidence still further when he sees that plots, de- 
 vices, and frauds are successful even against the 
 pious, just, and sincere ; and that injustice triumphs 
 over justice in the courts and in business. Espe- 
 cially does he confirm himself in this when he sees 
 the impious exalted to honors and to high offices 
 in church and state, also abounding in wealth, and 
 living in luxury and magnificence ; while on the 
 other hand he sees the worshippers of God despised 
 and poor. He also confirms himself against Divine 
 providence when he reflects that wars are permitted, 
 and the consequent slaughter of so many men, and 
 the plundering of so many cities, nations, and fami- 
 lies ; also that victories are on the side of prud- 
 ence, and sometimes not on the side of justice; and 
 that it makes no difference whether the commander 
 is an upright man or not ; besides other things like 
 these ; all of which are permissions according to 
 the laws of the Divine providence. 
 
 238. The same natural man confirms himself 
 against Divine providence when he considers the 
 religious conditions of various peoples ; as that 
 there are some who are totally ignorant of God ; 
 some who worship the sun and moon ; some also 
 who worship monstrous idols, graven images, and 
 even dead men ; still further when he sees the Mo- 
 hammedan religion accepted by so many empires 
 and kingdoms, and the Christian religion only in
 
 ?22 THE THYME TROl/IDENCE 
 
 Europe, the smallest division of the habitable globe, 
 and there it is divided ; and that there are some 
 in it who claim for themselves a Divine power, and 
 wish to be worshipped as gods, and invoke the 
 dead ; also that there are some who place salvation 
 in certain phrases which they must think and talk 
 about, making no account of the good works they 
 must do ; also that there are few who live their 
 religion ; besides the heresies, of which there have 
 been many, some of which exist at this day, as 
 those of the Quakers, the Moravians, the Anabap- 
 tists, and others ; also that Judaism still continues. 
 From these things he who denies Divine provid- 
 ence concludes that religion in itself is nothing, 
 but is necessary because it serves as a restraint. 
 
 239* To these arguments others can be added 
 at this day by which those who think interiorly in 
 favor of nature and human prudence alone may 
 still further confirm themselves ; as that the whole 
 Christian world has acknowledged three Gods, not 
 knowing that God is one in person and in essence, 
 and that the Lord is the one God ; also that it has 
 not hitherto been known that in every particular of 
 the Word there is a spiritual sense, and that its 
 holiness is from this; also that it has not been 
 known that to shun evils as sins is the Christian 
 religion itself; and that it has not been known 
 that man lives a man after death. For men can 
 say to themselves and to one another, Why does 
 the Divine providence, if there is any, now first re- 
 veal such things?
 
 CHAPTER XIII., N. 241 323 
 
 240. All the things that have been mentioned 
 in sections 236, 237, 238, and 239, have been pre- 
 sented to the end that it may be seen that each 
 and all things that take place in the world, both 
 with the evil and with the good, belong to the Di- 
 vine providence ; consequently that the Divine pro- 
 vidence is in the smallest particulars of man's 
 thoughts and actions, and therefore is universal. 
 But as this cannot be seen from the things pre- 
 sented unless each one is explained by itself they 
 shall be Briefly explained in the order in which they 
 were presented, beginning with section 236. 
 
 241. (i.) The wisest of mankind, Adam and 
 his wife, suffered themselves to be seduced by a ser- 
 pent, and God did not avert this by His Divine pro- 
 vidence. This is so, inasmuch as by Adam and 
 his wife the first men that were created on this earth 
 are not meant, but the men of the Most Ancient 
 Church ; and their new creation or their regenera- 
 tion is thus described. Their new creation itself, 
 that is, their regeneration, is described in the first 
 chapter of Genesis by the creation of heaven and 
 earth ; their wisdom and intelligence by the garden 
 of Eden; and the end of that church by their eat- 
 ing from the tree of knowledge. For the Word in 
 its bosom is spiritual, containing arcana of Divine 
 wisdom ; and that it may contain these it is written 
 throughout wholly by correspondences and repre- 
 sentatives. This makes clear that the men of that 
 church, who were in the beginning the wisest of
 
 524 THE VI^INE TROWDENCE 
 
 men, but in the end, from the conceit of their own 
 intelligence, became the worst, were not seduced 
 by any serpent, but by love of self; and it is this 
 that is meant by "the serpent's head" that the 
 Seed of the woman, that is, the Lord, should 
 bruise. 
 
 Who is not able to see from reason that other 
 things are meant than those that are there related 
 historically in the letter? For who can compre- 
 hend how the world could have been created in 
 the way there described? Therefore the learned 
 try to explain the contents of that first chapter, 
 and at length confess that they do not understand 
 it. And the same is true of what follows, that two 
 frees, a tree of life and a tree of knowledge, were 
 placed in the garden or paradise, the latter as a 
 cause of stumbling ; also, that from the mere eat- 
 ing of this tree they so far transgressed that not 
 only they but the whole human race, their poster- 
 ity, became subjecl: to damnation ; furthermore, 
 that they could have been seduced by a serpent; 
 besides other things there stated ; as that the wife 
 was created from the rib of the husband ; that after 
 their fall they acknowledged their nakedness and 
 covered it with fig-leaves, and that coats of skin 
 were given them for bodily coverings ; and that 
 cherubim were placed with a flaming sword to 
 guard the way to the tree of life. 
 
 All these things are representatives, depicting 
 the establishment of the Most Ancient Church, its 
 condition, its change, and finally its destruction.
 
 CHAPTER XUL, N. 242 325 
 
 The arcana involved in all these things, which are 
 contained in the spiritual sense that is in every par- 
 ticular of the story, may be found explained in the 
 Arcana Caelestia on Genesis and Exodus, pub- 
 lished at London ; and it can there be seen that 
 "the tree of life" means the Lord in respect to His 
 Divine providence; and "the tree of knowledge" 
 means man in respect to his own prudence. 
 
 242. (ii.) Their first son Cain killed his brother 
 Abel, and God did not withhold him at the time by 
 speaking with him, but only after the deed, by curs- 
 ing him. As Adam and his wife, as has been said 
 above, mean the Most Ancient Church, so Cain 
 and Abel, their first sons, mean the two essentials 
 of the church, which are love and wisdom, or char- 
 ity and faith, "Abel" meaning love and charity, 
 and " Cain" wisdom and faith ; strictly, wisdom sep- 
 arated from love, or faith separated from charity; 
 and wisdom as well as faith when so separated is 
 such that it not only rejects love and charity, but 
 even annihilates them ; and thus it kills its brother. 
 That faith separate from charity does this is well 
 known in the Christian world, as may be seen in 
 the Doctrine of the New Jerusalem concerning 
 Faith. 
 
 The cursing of Cain involves the spiritual state 
 into which those come after death who separate faith 
 from charity or wisdom from love. And yet, that 
 wisdom or faith might not perish in . consequence, 
 a mark was put upon Cain to prevent his being
 
 326 THE "DIVINE PROVIDENCE 
 
 slain ; for love cannot exist apart from wisdom, or 
 charity apart from faith. These things have nearly 
 the same representation as the eating from the tree 
 of knowledge ; and this is why it properly follows 
 the description of Adam and his wife. Moreover, 
 those who are in faith separated from charity are in 
 theirown intelligence ; while those who are in char- 
 ity and in faith therefrom are in intelligence from 
 the Lord, thus in the Divine providence. 
 
 243. (iii.) The Israelitish nation worshipped 
 a golden calf in the desert and acknowledged it 
 as God who led them out of the land of Egypt ; 
 and yet Jehovah saw this from Mount Sinai near 
 by, and did not seek to prevent it. This took place 
 in the desert of Sinai near the mountain. Jehovah's 
 not withholding them from that abominable worship 
 is in accordance with all the laws of the Divine 
 providence heretofore set forth, as well as with 
 those that follow. This evil was permitted them 
 lest they should all perish. For the sons of Israel 
 were led out of Egypt that they might represent the 
 Lord's church ; and this they could not represent 
 unless Egyptian idolatry had first been rooted out 
 of their hearts ; and this could not have been done 
 without its having been left for them to acl in ac- x 
 cord with what was in their hearts, that this might 
 thereby be removed by means of severe ^punish- 
 ment. What is further signified by that worship, 
 and by the threat that they should be wholly rejected 
 and that a new nation should be raised up by Mo-
 
 CHAPTER XIII., N. 245 327 
 
 ses, may be seen in the Arcana Caelestia on the 
 thirty-second chapter of Exodus, where these things 
 are treated of. 
 
 244. (iv.) David numbered the people, and in 
 consequence a plague was sent upon them, by which 
 so many thousands of men perished ; and God, 
 not before but after the deed, sent Gad the prophet 
 to David, and denounced punishment upon him. 
 Whoever confirms himself against the Divine pro- 
 vidence may have various thoughts and reflections 
 about this also, especially why David was not ad- 
 monished in advance, and why the people were so 
 severely punished for the king's transgression. His 
 not having been admonished in advance is in ac- 
 cordance with the laws of Divine providence al- 
 ready set forth, especially the two explained from 
 n. 129 to 153, and from n. 154 to 174. This severe 
 punishment of the people on account of the king's 
 transgression, and the smiting of seventy thousand 
 with the plague, was not for the king's sake but for 
 the people's sake. For it is said, 
 
 " The anger of Jehovah was kindled against Israel; there- 
 fore He moved David against them, saying, Go, num- 
 ber Israel and Judah" (2 Sam. xxiv. i). 
 
 245. (v.) Solomon was permitted to establish 
 idolatrous worship. This was done that he might 
 represent the Lord's kingdom or the church, with 
 all the varieties of religion in the whole world ; for 
 the church instituted with the nation of Israel and 
 Judah was a representative church ; therefore all
 
 ?28 THE ^DIVINE I 
 
 the judgments and statutes of that church repre- 
 sented the spiritual things of the church, which are 
 its internals ; that people itself representing the 
 church, the king representing the Lord, David 
 representing the Lord who was to come into the 
 world, and Solomon the Lord after His coming. 
 And because the Lord after the glorification of His 
 Human had power over heaven and earth (as He 
 says, Matt, xxviii. 18), so Solomon His represent- 
 ative appeared in glory and magnificence, and pos- 
 sessed wisdom above all the kings of the earth, and 
 also built the temple. Furthermore, Solomon per- 
 mitted and set up the worship of many nations, 
 by which the various religions in the world were 
 represented. His wives, seven hundred in number, 
 and his concubines, who numbered three hundred 
 (i Kings xi. 3), had a like signification, for a "wife" 
 in the Word signifies the church, and a " concu- 
 bine" a religion. This makes clear why it was 
 granted to Solomon to build the temple, which 
 signified both the Lord's Divine Human {John ii. 
 19, 21) and the church ; and why he was permitted 
 to establish idolatrous worship, and to marry so 
 many wives. That by " David," in many places 
 in the Word, the Lord who was to come into the 
 world is meant, can be seen in the Doctrine of the 
 New Jerusalem concerning the Lord (n. 43, 44). 
 
 246. (vi.) Many kings after Solomon were 
 permitted to profane the temple and the holy things 
 of the church. This was because the people repre-
 
 CHAPTER XIII., N. 247 329 
 
 sented the church, and their, king was their head ; 
 and as the nation of Israel and Judah was such that 
 they could no longer represent the church, for they 
 were idolaters at heart, they gradually fell away 
 from representative worship, by perverting all things 
 of the church, till at last it was devastated. This 
 was represented by the profanations of the tem- 
 ple by the kings, and by their idolatries ; and the 
 essential devastation of the church was represented 
 by the destruction of the temple itself, and by the 
 carrying away of the people of Israel, and by the 
 captivity of the people of Judah in Babylonia. Such 
 was the cause ; and whatever is done from any 
 cause is done from the Divine providence accord- 
 ing to some law of it. 
 
 247. (vii.) That nation was permitted to cruc- 
 ify the Lord. This was because the church with 
 that nation had been wholly devastated, and had 
 become such that not only they did not know 
 and acknowledge the Lord, but they even hated 
 Him ; and yet all things that they did to Him were 
 done in accordance with the laws of His Divine 
 providence. That the passion of the cross was 
 the last temptation or the last combat, by which 
 the Lord fully conquered the hells and fully glo- 
 rified His Human may be seen in the Doctrine of 
 the New Jerusalem concerning the Lord (n. 12-14) ; 
 and in the Doctrine of the New Jerusalem con- 
 cerning Faith (n. 34, 35).
 
 730 THE 'DIVINE 'PROVIDENCE 
 
 248. This is an explanation of the things enu- 
 merated above (in n. 236), which are some of the 
 things from the Word by which a natural man 
 can confirm himself by his reasonings against the 
 Divine providence. For whatever such a man sees, 
 hears, or reads, as has been said, he can employ as 
 an argument against the Divine providence. There 
 are few, however, who confirm themselves against 
 the Divine providence from such things as are in 
 the Word ; but many do so from things that take 
 place before their eyes, such as are mentioned in 
 n. 237, which will now likewise be explained. 
 
 249. (i.) Every worshipper of himself and of 
 nature confirms himself against the Divine provid- 
 ence when he sees in the world so many impious 
 people, and so many of their impieties, and at the 
 same time the glorying of some in these impieties, 
 and yet no punishment of such by God. All impi- 
 eties and the glorying in them are permissions, the 
 causes of which are laws of the Divine providence. 
 Every man can freely, yea, most freely, think as he 
 wishes, as well against God as for God ; and he that 
 thinks against God is rarely punished in the natu- 
 ral world, because there he is always in a state to 
 be reformed ; but he is punished after death in the 
 spiritual world, for he can then no longer be re- 
 formed. 
 
 That the laws of Divine providence are the 
 causes of permissions is clear from its laws that 
 have been set forth above, when they are recalled
 
 CHAPTER XIII., N. 249 331 
 
 and examined, which are these : Man should acl 
 from freedom in accordance with reason (see above, 
 n. 71-99); Man should not be compelled by ex- 
 ternal means to think and will, and thus to be- 
 lieve and love, the things of religion, but should 
 guide himself and sometimes compel himself (see 
 n. 129-153); Man's own prudence is nothing, it 
 merely appears to be something, and ought to 
 appear as if it were ; but the Divine providence, 
 because of its minute particulars, is universal (n. 
 191-213) ; The Divine providence looks to eternal 
 things, and to temporal things only so far as they 
 make one with eternal things (n. 214-220); Man 
 is admitted interiorly into truths of faith and into 
 goods of charity only so far as he can be kept in 
 them until the end of his life (n. 221-233). 
 
 That the causes of permissions are laws of the 
 Divine providence will also be made clear from what 
 is to follow, as from this : Evils are permitted for 
 the sake of the end, which is salvation. Also from 
 this : The Divine providence is unceasing, both 
 with the evil and with the good. And finally from 
 this : The Lord cannot acl: contrary to the laws 
 of His Divine providence, for to acl: contrary to 
 them would be acting contrary to His Divine love 
 and to His Divine wisdom, thus contrary to Him- 
 self. When these laws are considered together 
 they make clear the reasons why impieties are 
 permitted by the Lord, and are not punished so 
 long as they are in the thought, and rarely even 
 while they are in the purpose and thus in the will,
 
 332 THE T>IY1HE TROVIDENCE 
 
 but not in the act. And yet its own punishment 
 follows every evil ; it is as if its punishment were 
 inscribed upon the evil, and this punishment the 
 wicked man endures after death. 
 
 By what has now been set forth that which was 
 stated above (in n. 237) is also explained, namely, 
 The worshipper of himself and of nature confirms 
 himself against the Divine providence still further 
 when he sees that plots, devices, and frauds are 
 successful even against the pious, just, and sincere ; 
 and that injustice triumphs over justice in the courts 
 and in business. All the laws of Divine providence 
 are necessities ; and as they are the causes of the 
 permission of these things it is clear that if man is 
 to live as a man, to be reformed and to be saved, 
 these things can be taken away from him by the 
 Lord only by means, by the Word, and especially 
 by the commandments of the decalogue, with 
 those who acknowledge all kinds of murder, adul- 
 tery, theft, and false witness as sins ; but with those 
 who do not acknowledge such things to be sins, 
 by means of the civil laws and the fear of their pun- 
 ishments, also by means of moral laws, and the fear 
 of the loss of reputation, and thereby of honor and 
 wealth. By these means the Lord leads the evil, 
 but only away from doing these things, not from 
 thinking and willing them ; while by the former 
 means He leads the good, not only away from do- 
 ing these things, but also from thinking and willing 
 them.
 
 CHAPTER XIII., N. 250 333 
 
 250. (ii.) The worshipper of himself and of 
 nature confirms himself against the Divine pro- 
 vidence when he sees the impious exalted to honors 
 and to high offices in church and state, also abound- 
 ing in wealth and living in luxury and magnifi- 
 cence, while he sees the worshippers of God despised 
 and poor. The worshipper of himself and of nature 
 believes dignities and wealth to be the highest and 
 the only happiness that can be granted, thus hap- 
 piness itself; and if he has any thought of God 
 from a sense of worship instilled in infancy he 
 calls them Divine blessings ; and so long as he is 
 not puffed up by them he thinks that there is a 
 God, and even worships God. But there lies hid- 
 den in the worship what he is himself then ignor- 
 ant of, an aspiration to be raised up by God to 
 still higher dignities, and to still greater wealth ; 
 and when he reaches these his worship tends more 
 and more to outward things, until it so falls away 
 that at length he despises and denies God ; and he 
 does the same if he is cast down from the dig- 
 nity and opulence on which he has set his heart. 
 What, then, are dignities and wealth to the wicked 
 but stumblingblocks? 
 
 But to the good they are not so, because they 
 do not set their hearts on them, but on the uses 
 or the goods in the performance of which dignities 
 and wealth are of service as means. Therefore 
 only he that is a worshipper of himself and nature 
 can confirm himself against Divine providence be- 
 cause of the advancement of the impious to hon-
 
 334 THE 'DIVINE 'PROVIDENCE 
 
 ors and wealth and to high offices in church and 
 state. Moreover, what is dignity greater or less? 
 And what is opulence greater or less? In itself is 
 it anything but an imaginary something? Is one 
 person more fortunate or happier than another? 
 Does a great man, or even a king or emperor, 
 after a single year, regard the dignity as anything 
 more than something common, which no longer ex- 
 alts his heart with joy, but may even become worth- 
 less to .him? Are such by virtue of their digni- 
 ties in any greater degree of happiness than those 
 who are in less dignity, or even in the least, like 
 farmers and even their servants? These, when all 
 goes well with them, and they are content with 
 their lot, may have a greater measure of happi- 
 ness. What is more restless at heart, more fre- 
 quently provoked, more violently enraged, than self- 
 love ; and this as often as it is not honored ac- 
 cording to the pride of its heart, and as often as 
 anything does not succeed according to its wish 
 and whim? What, then, is dignity, if it does not 
 pertain to some matter or use, but an idea ? And 
 can there be such an idea in any thought except 
 thought about self and the world, which essentially 
 in itself is that the world is everything and the 
 eternal nothing. 
 
 Something shall now be said about the Divine 
 providence, why it permits the impious in heart to 
 be raised to dignities and enriched with posses- 
 sions. The impious or wicked can perform uses 
 equally with the pious or good, and even with
 
 CHAPTER XIII. , N. 250 335 
 
 greater zeal, for they have regard to themselves 
 in the uses, and to the honors as the uses ; there- 
 fore to whatever height the love of self climbs the 
 lust of performing uses for the sake of its own 
 glory burns in it. With the pious or good there 
 is no such fire, unless unconsciously kindled by 
 some feeling of konor. Thus the Lord governs the 
 impious in heart who are in places of dignity by 
 the glory of their name, and incites them to the 
 performance of uses to the community or country, 
 to the society or city in which they dwell, and to 
 their fellow-citizen or neighbor with whom they are 
 associated. This is the Lord's government, which 
 is called the Divine providence with such ; for the 
 Lord's kingdom is a kingdom of uses; and where 
 there are but few who perform uses for the sake 
 of uses He causes the worshippers of self to be 
 raised to high offices, in which each one is incited 
 to do good by means of his own love. 
 
 Suppose an infernal kingdom in the world (al- 
 though there is none such) where none but the 
 loves of self rule (and the love of self is itself the 
 devil), would not every one perform uses from the 
 fire of self-love and for the splendor of his own glory, 
 to a greater extent than in any other kingdom? 
 There the public good would be in every mouth, 
 but his own good in every heart. And as each 
 one would look to his own chief for his advancement 
 (for each one would aspire to become greatest)) 
 could he see that there is a God? A smoke like 
 that of a conflagration would surround him, through
 
 ?36 'THE "DIVINE PROVIDENCE 
 
 which no spiritual truth in its own light could pass. 
 I have seen that smoke about the hells of such. 
 Light your lamp and search, and see how many 
 there are in the kingdoms of the present day who 
 aspire to dignities and who are not loves of self 
 and the world. Will you find fifty in a thousand 
 who are loves of God, and among these some, 
 perhaps, who aspire to dignities? Since, then, 
 there are so few who are loves of God, and so many 
 who are loves of self and the world, and since the 
 latter loves from their fire perform uses more than 
 the loves of God from theirs, how can anyone con- 
 firm himself [against the Divine providence] be- 
 cause the evil are in eminence and opulence more 
 than the good? 
 
 This is shown in these words of the Lord : 
 
 "The Lord commended the unjust steward because he 
 had done wisely ; for the sons of this age are for their 
 own generation wiser than the sons of light. And I 
 say unto you, Make to yourselves friends out of the 
 mammon of unrighteousness, that when ye fail they 
 may receive you into the eternal tabernacles " (Luke 
 xvi. 8, 9). 
 
 The meaning of this in the natural sense is clear 
 but in the spiritual sense "the mammon of un- 
 righteousness" means the knowledges of truth and 
 good possessed by the evil, which they employ 
 solely in acquiring for themselves dignities and 
 wealth ; out of these knowledges the good, or "the 
 sons of light," must make to themselves friends, 
 that they may receive them into the eternal taber- 
 nacles. That many are loves of self and the world
 
 CHAPTER XIII., N. 251 337 
 
 and that few are loves of God, the Lord teaches in 
 these words ; 
 
 " Wide is the gate and broad is the way that leadeth to 
 destruction, and many be they that enter in thereby ; 
 but narrow and straitened is the way that leadeth 
 unto life, and few be they that find it" (Matt. vii. 13, 
 
 14). 
 
 That dignities and wealth are either curses or bless- 
 ings, and with whom they are the one or the other, 
 may be seen above (n. 217). 
 
 (iii. ) The worshipper of himself and of 
 nature \ confirms himself against Divine providence 
 when he reflects that wars are permitted, and the 
 consequent slaughter of so many men, and the 
 plundering of their wealth. It is not from the 
 Divine providence that wars exist, for they are 
 'connected with murders, plunderings, violence, cru- 
 elties, and other terrible evils, which are directly 
 opposed to Christian charity ; and yet they must 
 needs be permitted, because, since the time of the 
 most ancient people, meant by Adam and his wife 
 (of whom above, n. 241), the life's love of man has 
 become such that it wills to rule over others, and 
 finally over all ; also to possess the wealth of the 
 world, and finally all wealth. These two loves 
 cannot be kept bound, for it is according to the 
 Divine providence that every one be allowed to 
 ac~t from freedom in accordance with reason (see 
 above, n. 71-99); furthermore, without permissions 
 man cannot be led from evil by the Lord, and thus
 
 338 THE DIVINE 'PROVIDENCE 
 
 be reformed and saved. For unless evils were per- 
 mitted to break out man would not see them, and 
 therefore would not acknowledge them, and thus 
 could not be led to resist them. For this reason 
 evils cannot be prevented by any providence; for 
 if they were they would remain shut in, and like 
 the diseases called cancer and gangrene .would 
 spread and consume all that is vital in man. 
 
 For man from birth is like a little hell, be- 
 tween which and heaven there is unceasing dis- 
 cordance. No man can be withdrawn from his 
 hell by the Lord unless he sees that he is in hell 
 and wishes to be led out ; and this cannot be done 
 without permissions, the causes of which are laws 
 of the Divine providence. For this reason there 
 are wars, lesser and greater, the lesser between the 
 possessors of estates and their neighbors, and the 
 greater between the rulers of kingdoms and their 
 neighbors. Between the lesser and greater there 
 is no difference, except that the lesser are kept 
 within bounds by the laws of the nation, and the 
 greater by the laws of nations ; also that while both 
 the lesser and greater wish to transgress their laws, 
 the lesser cannot, and the greater can, although 
 not beyond its abilities. 
 
 There are many other reasons stored up in the 
 treasury of Divine wisdom why the Lord does 
 not check the greater \vars, with their kings and 
 commanders, connected as they are with murders, 
 depredations, violence, and cruelties, neither in their 
 beginning nor in their progress, but only at the
 
 CHAPTER XIII., N. 251 339 
 
 close, when the power of one or the other has be- 
 come so reduced that he is in danger of destruc- 
 tion. Some of these reasons have been revealed to 
 me, and among them is this : that all wars, however 
 much they may belong to civil affairs, represent 
 in heaven the states of the church, and are corre- 
 spondences. Such were all the wars described in 
 the Word, and such also are all wars at this day. 
 The wars described in the Word are those that 
 the children of Israel waged with various nations, 
 as the Amorites, the Ammonites, the Moabites, the 
 Philistines, the Syrians, the Egyptians, the Chal- 
 deans, and the Assyrians ; and when the children 
 of Israel, who represented the church, departed 
 from their commandments and statutes and fell into 
 the evils signified by those nations, they were pun- 
 ished by some nation, because each nation with 
 which the children of Israel waged war signified 
 some particular kind of evil. For example, when 
 they profaned the holy things of the church by foul 
 idolatries they were punished by the Assyrians and 
 Chaldeans, because ' 'Assyria' ' and ' 'Chaldea' ' signify 
 the profanation of whatsis holy. What was signi- 
 fied by their wars with the Philistines may be seen 
 in the Doctrine of the New Jerusalem concerning 
 Faith (n. 50-54). 
 
 Like things are represented by the wars of the 
 present day, wherever they occur ; for all things 
 that take place in the natural world correspond to 
 spiritual things in the spiritual world, and every 
 thing spiritual has relation to the church. It is
 
 ?40 THE 'DIVIDE I'ROYIDENCE 
 
 not known in this world what kingdoms in Christ- 
 endom answer to the Moabites and Ammonites, 
 what to the Syrians and Philistines, or what to the 
 Chaldeans and Assyrians, and the others with whom 
 the children of Israel waged war ; and yet there are 
 those that do answer to them. Moreover, what 
 the quality of the church upon earth is and what 
 the evils are into which it falls, and for which it is 
 punished by wars, cannot be seen at all in the nat- 
 ural world ; because in this world externals only 
 are evident, and these do not constitute the church ; 
 but thi is seen in the spiritual world, where inter- 
 nals are manifest, in which the church itself is ; and 
 there all are conjoined in accordance with their 
 various states. The conflicts of these in the spirit- 
 ual world correspond to wars ; which are governed 
 by the Lord on both sides correspondentially, in 
 accordance with His Divine providence. 
 
 That in this world wars are governed by Di- 
 vine providence the spiritual man acknowledges, 
 but " the natural man does not, except when a fest- 
 ival is appointed on account of a victory, that he 
 may return thanks on his knees to God that He has 
 given the victory, also by 'a few words before go- 
 ing into battle. But when he returns into himself 
 he ascribes the victory either to the prudence of 
 the general or to some measure or occurrence in 
 the midst of the battle, which they had not thought 
 of, from which nevertheless came the victory. 
 
 That the Divine providence that is called fortune 
 is in the least particulars of even trivial things may
 
 CHAPTER XIII., N. 25 2 341 
 
 be seen above (n. 212); and if in these you ac- 
 knowledge the Divine providence you must cer- 
 tainly acknowledge it in the affairs of war. Also 
 the successes and favorable occurrences of war are 
 called in common language the fortune of war ; and 
 this is Divine providence, especially in the plans 
 and preparations of the general, even although he 
 then and afterwards may ascribe it all to his own 
 prudence. And let him do this if he will, for he is 
 in full liberty to think in favor of the Divine pro- 
 vidence or against it, and even in favor of God 
 and against Him ; but let him know that no part 
 whatever of the plan or preparation is from him- 
 self; it all flows in either from heaven or from hell, 
 from hell by permission, from heaven by provid- 
 ence. 
 
 252. (iv.) The worshipper of himself and of 
 nature confirms himself against Divine providence 
 when he reflects according to his perception that 
 victories are on the side of prudence, and sometimes 
 not on the side of justice ; and that it makes no 
 difference whether the commander is an upright man 
 or not. Victories seem to be on the side of prud- 
 ence, and sometimes not on the side of justice, be- 
 cause man judges from the appearance ; also he 
 favors one side more than the other, and that which 
 he favors he is able to confirm by reasonings ; nor 
 does he know that in henven there is a spiritual 
 justice to a cause and in the world a natural justice, 
 as has just been said, and that these are conjoined
 
 ?42 THE THflNE TROt/IDENCE 
 
 by means of a connexion between things past and 
 things future that are known only to the Lord. 
 
 It makes no difference whether the commander 
 is an upright man or not, for the same reason as 
 was set forth above (n. 250), namely, that the wicked 
 perform uses equally with the good, and the evil 
 from their fire with more ardor than the good, 
 especially in wars, because the evil man is more 
 crafty and shrewd in contriving devices ; and from 
 a love of glory he takes more delight than a good 
 man in killing and plundering those whom he 
 knows and declares to be his enemies ; for a good 
 man is prudent and zealous only in defending, and 
 rarely is prudent and zealous in attacking. It is 
 the same as with spirits of hell- and angels of 
 heaven ; the spirits of hell attack, while the angels 
 of heaven defend themselves. From this comes the 
 conclusion that it is allowable for any one to defend 
 his country and his fellow-citizens against invading 
 enemies, even by means of wicked commanders, 
 but that it is not allowable to become an enemy 
 without cause. A cause that looks to glory alone 
 is in itself diabolical, for it is of the love of self. 
 
 2 53 Thus far have been explained the things 
 presented above (in n. 237), by which the natural 
 man confirms himself against Divine providence. 
 The things that follow (in n. 238), relating to the 
 state of religion in various nations, that also are 
 employed by the merely natural man as arguments 
 against Divine providence, shall now be explained.
 
 CHAPTER Xlll., N. 25} 343 
 
 For the natural man says in his heart, How can 
 so many discordant religions exist, instead of one 
 true religion over all the earth, if the Divine pro- 
 vidence has as its end a heaven from the human 
 race (as shown above, n. 27-45)? But listen, I 
 pray : All the human beings that are born, howev- 
 er many and in whatever religion, can be saved, 
 provided they acknowledge God and live accord- 
 ing to the commandments in the decalogue, which 
 are not to kill, not to commit adultery, not to steal, 
 not to bear false witness, for the reason that doing 
 such things is contrary to religion, and thus con- 
 trary to God. Such fear God and love the neigh- 
 bor ; they fear God in the thought that to do such 
 things is contrary to God ; and they love the neigh- 
 bor in the thought that to kill, to commit adultery, 
 to steal, to bear false witness, and to covet the 
 neighbor's house or wife is against the neighbor. 
 Because such in their life look to God, and do not 
 do evil to the neighbor, they are led by the Lord ; 
 and those who are led are also taught in accord- 
 ance with their religion, about God and about the 
 neighbor; for those who so live love to be taught, 
 while those who live otherwise do not ; and because 
 they love to be taught, when after death they be- 
 come spirits they are instructed by the angels 
 and gladly accept such truths as are in the Word. 
 Something about these may be seen in the Doc- 
 trine of the New Jerusalem concerning the Sacred 
 Scripture (n. 91-97, and n. 104-113).
 
 344 THE DIVINE PROVIDENCE 
 
 254* (i.) The merely natural man confirms 
 himself against the Divine providence when he con- 
 siders the religious condition of various peoples 
 that there are some who are totally ignorant of 
 God, and some who worship the sun and moon, 
 and some who worship idols and graven images. 
 Those who draw arguments from these things 
 against the Divine providence are ignorant of the 
 arcana of heaven, which are innumerable, and with 
 scarcely one of which man is acquainted, among 
 which is this, that man is not taught immediately 
 from heaven but mediately (see above, n. 154-174). 
 And because man is taught mediately, and the 
 Gospel could not reach through missionaries all that 
 dwell in the whole world, and yet religion could 
 be communicated in various ways even to the na- 
 tions that occupy the remote parts of the earth, 
 therefore this has been accomplished by the Divine 
 providence. For no man gets his religion from 
 himself, but through another, who has either learned 
 directly from the Word, or by transmission from 
 others who have learned it, that there is a God, 
 that there are a heaven and a hell, that there is 
 a life after death, and that in order to become 
 happy God must be worshipped. 
 
 That a religion was spread throughout the world 
 from the Ancient Word, and afterwards from the 
 Israelitish Word, may be seen in the Doflrine of 
 the New Jerusalem concerning the Sacred Script- 
 ure (n. 101-103) i an d that if there had been no 
 Word there could have been no knowledge of God,
 
 CHAPTER X/ff., AT. 254 345 
 
 of heaven and of hell, of the life after death, still 
 less of the Lord, see the same work (n. 114-118). 
 When a religion has been once implanted in a 
 nation the Lord leads that nation according to the 
 precepts and dogmas of its own religion ; and He 
 has provided that there shall be in every religion 
 precepts like those in the decalogue ; as, that God 
 must be worshipped, His name must not be pro- 
 faned, a sacred day must be observed, parents 
 must be honored, and there must be no murder, 
 adultery, theft, or false witness. The nation that 
 regards these precepts as Divine and lives accord- 
 ing to them from a religious motive is saved (as 
 has been said just above, n. 253). Moreover, most 
 nations remote from Christendom regard these not 
 as civil but as Divine laws, and hold them sacred. 
 That man is saved by a life according to these 
 precepts may be seen in the Doftrine of the New 
 Jerusalem [concerning Life~\ from the Command- 
 ments of the Decalogue, from beginning to end. 
 
 Among the arcana of heaven is this also : The 
 angelic heaven before the Lord is as one man, 
 whose soul and life is the Lord ; and this Divine 
 Man is a man in complete form, not only in respecl: 
 to external members and organs, but also in re- 
 specl; to internal members and organs, which are 
 many, and even with respecl: to the skins, mem- 
 branes, cartilages, and bones ; but in that Man all 
 these are spiritual, not material. And it has been 
 provided by the Lord that those who could not be 
 reached by the Gospel, but only by a religion
 
 346 THE THV1NE TROWDENCE 
 
 should also be able to have a place in that Divine 
 Man, that is, in heaven, constituting those parts 
 that are called skins, membranes, cartilages, and 
 bones, and that they, like others, should be in 
 heavenly joy. For it matters not whether they are 
 in joy like that of the angels of the highest heaven 
 or in joy like that of the angels of* the lowest 
 heaven ; for every one who comes into heaven en- 
 ters into the highest joy of his heart ; he can bear 
 no higher joy, for he would be suffocated thereby. 
 
 This may be compared to a peasant and a king. 
 A peasant may be in a state of the highest joy 
 when he goes with a new suit of coarse wool, and 
 sits down to a table on which is pork, a bit of beef, 
 cheese, beer, and common wine, and would be op- 
 pressed at heart if like a king he were clothed in 
 purple and silk, gold and silver, and a table were 
 placed before him covered with delicacies and costly 
 dishes of many kinds, with noble wine. From this 
 it is clear that there is heavenly happiness for the 
 last as well as for the first, for each in his degree ; 
 so also for those who are outside of the Christian 
 world, provided they shun evils as sins against God 
 because they are contrary to religion. 
 
 There are a few who are wholly ignorant of God. 
 That if such have lived a moral life they are taught 
 by angels after death and receive in their moral 
 life something spiritual, can be seen in the Doc- 
 trine of the New Jerusalem concerning the Sacred 
 Scripture (n. 116). So with those who worship the 
 sun and moon, believing God to be there ; as they
 
 CHAPTER XIII., N. 254 347 
 
 do not know otherwise this is not imputed to them 
 as a sin, for the Lord says, 
 
 " If ye were blind " (that is, if ye did not know) " ye would 
 have no sin " (John ix. 41). 
 
 But there are many, even in the Christian world, 
 who worship idols and graven images. This is 
 idolatrous, and yet not with all ; for there are some 
 to whom graven images are serviceable as a means 
 of awakening thought about God ; for it is from 
 an influx from heaven that those who acknowledge 
 God have a desire to see Him ; and as these are 
 not able, like the interiorly spiritual, to lift their 
 minds above sensual things, their thought of God 
 is aroused by the graven thing or image. Those 
 who do this and do not worship the graven image 
 itself as God, if they live according to the precepts 
 of the decalogue from a religious motive, are 
 saved. 
 
 From all this it is clear that as the Lord desires 
 the welfare of all He has provided that every one 
 may have some place in heaven if he lives well. 
 That before the Lord heaven is as one man, and 
 thus heaven corresponds to each and all things in 
 man, and that there are those who answer to skins, 
 membranes, cartilages, and bones, may be seen in 
 the work on Heaven and Hell, published at Lon- 
 don in the year 1758 (n. 59-102) ; and in the 
 Arcana Caelestia (n. 5552-5569); also above (n. 
 201-204).
 
 348 THE ^Il/INE TROYIDENCE 
 
 ( n '0 The merely natural man confirms 
 himself against the Divine providence when he sees 
 the Mohammedan religion accepted by so many 
 empires and kingdoms. That this religion is ac- 
 cepted by more kingdoms than the Christian re- 
 ligion may be a stumbling-block to those who think 
 about the Divine providence and who at the same 
 time believe that only those who are born Christ- 
 ians, that is, those where the Word is, and by it 
 the Lord is known, can be saved. But the Mo- 
 hammedan religion is not a stumbling-block to 
 those who believe that all things belong to the Di- 
 vine providence. Such inquire how this is, and 
 they find out ; it is in this : that the Mohammedan 
 religion acknowledges the Lord as the Son of God, 
 as the wisest of men, and as a very great prophet 
 who came into the world to teach men ; a great 
 part 'of the Mohammedans make Him greater than 
 Mohammed. 
 
 To make it fully clear that this religion was 
 raised up by the Lord's Divine providence to de- 
 stroy the idolatries of many nations it shall be set 
 forth in a certain order. First, then, respecting 
 the origin of idolatry. Previous to that religion 
 the worship of idols was common throughout the 
 world. This was because the churches before the 
 coming of the Lord were all representative church- 
 es. Such was the Israelitish church. In that 
 church the tabernacle, Aaron's garments, the sac- 
 rifices, all things belonging to the temple at Jeru- 
 salem, and the statutes, were representative. Among
 
 CHAPTER XI It., N. 255 349 
 
 the ancients there was a knowledge of correspond- 
 ences (which includes a knowledge of representa- 
 tives), the essential knowledge of the wise; and 
 this was especially cultivated in Egypt, and from 
 it their hieroglyphics were derived. From that 
 knowledge they knew the signification of animals 
 of every kind, also the signification of all kinds of 
 trees, and of mountains, hills, rivers, fountains, and 
 also of the sun, the moon, and the stars. And as 
 all their worship was representative, consisting of 
 pure correspondences, they worshipped on mount- 
 ains and hills, and also in groves and gardens, and 
 they consecrated fountains, and in their adoration 
 of God they turned their faces to the rising sun ; 
 moreover they made graven images of horses, oxen, 
 calves, lambs, and even birds and fishes, and ser- 
 pents ; and at home and elsewhere they placed these 
 in an order in conformity to the spiritual things of 
 the church to which they corresponded, or which 
 they represented. They also placed like things in 
 their temples, to call to remembrance the holy 
 things which they signified. 
 
 After a time, when the knowledge of corre- 
 spondences had been lost, their posterity began to 
 worship the graven images themselves, as holy in 
 themselves, not knowing that their fathers of an- 
 cient time had seen no holiness in them, but that 
 they merely represented and thus signified holy 
 things, according to correspondences. From this 
 the idolatries arose which filled the whole world 
 Asia with the neighboring islands, Africa, and Eu-
 
 ?50 THE DIVINE PROVIDENCE 
 
 rope. To extirpate all these idolatries it came to 
 pass, under the Lord's* Divine providence, that a 
 new religion arose, adapted to the genius of Ori- 
 entals, in which there was something from the Word 
 of both Testaments, and which taught that the Lord 
 came into the world, and that He was a very great 
 prophet, the wisest of men, and the Son of God. 
 This was done through Mohammed, from whom 
 that religion was called the Mohammedan religion. 
 
 Under the Lord's Divine providence this relig- 
 ion was raised up and adapted to the genius of 
 Orientals, as has been said, to the end that it might 
 destroy the idolatries of so many nations, and give 
 them some knowledge of the Lord before they en- 
 tered the spiritual world. And this religion would 
 not have been accepted by so many kingdoms, and 
 would have been powerless to extirpate idolatries, 
 if it had not been adapted and suited to the ideas 
 ot thought and to the life of them all. It did not 
 acknowledge the Lord as the God of heaven and 
 earth because Orientals acknowledged God as the 
 Creator of the universe, and were unable to com- 
 prehend how He could come into the world and 
 assume the Human ; even as Christians do not com- 
 prehend this, and consequently in their thought 
 separate His Divine from His Human, and place 
 the Divine near the Father in heaven, and His Hu- 
 man they know not where. 
 
 From all this it can be seen that the Moham- 
 medan religion arose under the Lord's Divine pro- 
 vidence ; and that all of that religion who acknow-
 
 CHAPTER XI II., N. 256 351 
 
 ledge the Lord as the Son of God, and at the 
 same time live according to the commandments of 
 the decalogue, (which they have,) by shunning evils 
 as sins, come into a heaven that is called the Mo- 
 hammedan heaven. This heaven, too, is divided 
 into three heavens, a highest, a middle, and a low- 
 est. In the highest heaven are those who acknow- 
 ledge the Lord to be one with the Father, and to 
 be Himself the only God ; in the second heaven 
 are those who give up their many wives, and live 
 with one wife ; and in the lowest those who are 
 being initiated. More about this religion may be 
 seen in the Continuation concerning the Last Judg- 
 ment and concerning the Spiritual World (n. 68-72), 
 where the Mohammedans and Mohammed are 
 treated of. 
 
 256* (iii.) The merely natural man confirms 
 himself against the Divine providence when he sees 
 that the Christian religion is accepted only in the 
 smaller division of the habitable globe called Europe, 
 and is there divided. The Christian religion is ac- 
 cepted only in the smaller division of the habita- 
 ble globe called Europe because it was not adapted 
 to the genius of the Orientals, like the Mohammed- 
 an religion, which is a mixed religion, as has been 
 shown just above; and a religion that is not adapt- 
 ed is not accepted. For example, a religion that 
 makes it unlawful to marry more than one wife is 
 not accepted but is rejected by those who for ages
 
 352 THE TW/NE 'PROWDENCE 
 
 have been polygamists. The same is true of other 
 ordinances of the Christian religion. 
 
 Nor does it matter whether a smaller or a 
 greater part of the world has accepted that relig- 
 ion, provided there are peoples that have the Word ; 
 for those have light therefrom who are outside of 
 the church and do not have the Word, as is shown 
 in the Doctrine of the New Jerusalem concerning 
 the Sacred Scripture (n. 104-113); and what is 
 wonderful, where the Word is read reverently and 
 the Lord is worshipped from the Word the Lord 
 with heaven is present. This is because the Lord 
 is the Word, and the Word is Divine truth which 
 makes heaven ; therefore the Lord says : 
 
 "Where two or three are gathered together in My name, 
 there am I in the midst of them " (Matt, xviii. 20). 
 
 This may take place with the Word in many parts 
 of the habitable world with Europeans, because 
 their commerce extends over the whole earth, and 
 everywhere the Word is read by them, or there 
 is teaching from the Word. This seems like a 
 fabrication, and yet it is true. 
 
 The Christian religion is divided for the reason 
 that it is from the Word, and the Word is written 
 throughout wholly by correspondences, and the cor- 
 respondences are in great part appearances of 
 truth, within which, however, genuine truths are 
 hidden. And as the doclrine of the church must 
 be drawn from the sense of the letter of the Word, 
 and that sense is such, there must needs spring
 
 CHAPTER XIII., N. 256 553 
 
 up in the church disputes, controversies, and dis- 
 sensions, especially in regard to the understanding 
 of the Word, but not in regard to the Word itself 
 and in regard to the Lord's Divine itself; for it 
 is everywhere acknowledged that the Word is holy, 
 and that Divinity belongs to the Lord ; and these 
 two are the essentials of the church. For this 
 reason those who deny the Lord's Divinity, who 
 are called Socinians, have been excommunicated 
 by the church ; and those who deny the holiness 
 of the Word are not regarded as Christians. 
 
 To this I will add a noteworthy facl: in regard 
 to the Word, from which it may be concluded that 
 the Word interiorly is the Divine truth itself, and 
 inmostly is the Lord. Whenever any spirit opens 
 the Word, and rubs his face or his clothing against 
 it, his face or clothing shines from the mere rubbing, 
 as brightly as the moon or a star, and this in the 
 sight of all whom he meets. This is a proof that 
 nothing exists in the world more holy than theWord. 
 That the Word is written throughout wholly in 
 correspondences may be seen in the DoElrine of 
 the New Jerusalem concerning the Sacred Script- 
 ure (n. 5-26). That the doctrine of the church 
 must be drawn from the sense of the letter of the 
 Word and established by it (see n. 50-61 of the 
 same work). That heresies may be extorted fiom 
 the sense of the letter of the Word, but that it is 
 destructive to confirm them (n. 91-97). That the 
 church is from the Word, and is such as its un- 
 derstanding of the Word is (n. 76-79).
 
 354 THE rDIYlNE PROVIDENCE 
 
 257* (iv.) The merely natural man confirms 
 himself against the Divine providence by the fact 
 that in ma?iy of the kingdoms where the Christian 
 religion is accepted there are some who claim for 
 themselves Divine power, and wish to be worshipped 
 as gods, and invoke the dead. They say 1 , indeed, 
 that they have not arrogated to themselves Divine 
 po\ver, and do not wish to be worshipped as gods ; 
 and yet they declare that they can open and close 
 heaven, remit and retain sins, and therefore save 
 and condemn men ; and this is Divinity itself. For 
 the Divine providence has for its end nothing else 
 than reformation and consequent salvation ; this is 
 its unceasing operation with everyone; and salva- 
 tion can be accomplished only through an acknow- 
 ledgment of the Divinity of the Lord, and a con- 
 fidence that the Lord effects salvation when man 
 lives according to His commandments. 
 
 Who cannot see that this is the Babylon de- 
 scribed in the Apocalypse ; also that it is the Bab- 
 ylon spoken of everywhere in the prophets? It is 
 also the " Lucifer " spoken of in Isaiah xiv., as is 
 evident from the verses of that chapter, in which 
 are these words : 
 
 " Thou shalt take up this proverb against the king of 
 
 Babylon " (verse 4) ; 
 " And then I will cut off from Babylon name and rem- 
 
 nant " (verse 22) ; 
 
 from which it follows that Babylon there is Lucifer 
 of whom it is said,
 
 CHAPTER XII I., N. 257 355 
 
 " How art thou fallen from heaven, O Lucifer, son of the 
 morning ! . . . . And thou saidst in thy heart, I will as- 
 cend into heaven ; I will exalt my throne above the 
 stars of God ; and I will sit upon the mount of the 
 congregation, in the sides of the north ; I will ascend 
 above the heights of the clouds ; I will become like 
 the Most High " (verses 12-14). 
 
 That they invoke the dead and pray to the dead 
 for help is known. They may be said to invoke 
 the dead, inasmuch as invocation of the dead was 
 established by a papal bull confirming the decree 
 of the Council of Trent, in which it is plainly de- 
 clared that the dead are to be invoked. Yet 
 everyone knows that God alone should be invoked, 
 and not any dead person. 
 
 It shall now be told why the Lord has permitted 
 such things. It cannot be denied that He has per- 
 mitted them for the sake of the end, which is salva- 
 tion. For it is known that apart from the Lord 
 there is no salvation ; and it was for this reason 
 necessary that the Lord should be preached from 
 the Word, and that the Christian church should by 
 that means be established. But this could be done 
 only by an advance guard who would do this with 
 zeal ; and none would do this except those who 
 were in an ardor resembling zeal that was from the 
 fire of self-love. By such a fire they were at first 
 stined up to preach the Lord and to teach the 
 Word ; and it was because of this their first state 
 that Lueifer was called "the son of the morning" 
 (verse 12). But as they saw that they could gain 
 dominion by means of the holy things of the Word
 
 ?56 THE 1)1VINE ^PROVIDENCE 
 
 and the church, the love of self, by which they 
 were first stirred up to preach the Lord, broke forth 
 from within, and finally exalted itself to such a 
 height that they transferred to themselves the whole 
 of the Lord's Divine power, leaving nothing. 
 
 This could not have been prevented by the 
 Lord's Divine providence ; for if it had been pre- 
 vented they would have publicly taught that the 
 Lord is not God, and that the Word is not holy, 
 and would have made themselves Socinians or 
 Arians, and thus would have destroyed the whole 
 church, which, whatever may be the character of 
 its rulers, continues to exist with the submissive 
 people ; for all those of this religion who approach 
 the Lord and shun evils as sins are saved, conse- 
 quently there are many heavenly societies of such 
 in the spiritual world. It has also been provided 
 that among them there should be a nation that 
 has not passed under the yoke of such domination, 
 and that holds the Word to be holy ; this is the 
 noble French nation. But what has been done? 
 
 When the love of self exalted its dominion even 
 to the Lord's throne, set Him aside, and placed 
 itself thereon, that love, which is Lucifer, could not 
 but profane all things of the Word and the church. 
 That this might be prevented, the Lord by His 
 Divine providence took care that they should with- 
 draw from the worship of Himself, and should in- 
 voke the dead, should pray to images of the dead, 
 should kiss their bones, and bow down at their 
 tombs, should forbid the reading of the Word,
 
 CHAPTER XIII. , N. 258 357 
 
 should place holy worship in masses not under- 
 stood by the common people, and sell salvation 
 for money; because if they had not done these 
 things they would have profaned the holy things 
 of the Word and of the church. For only those 
 who have a knowledge of holy things can profane 
 them, as has been shown just before. 
 
 So to prevent their profaning the most Holy 
 Supper they were permitted, under the Lord's Di- 
 vine providence, to divide it, and to give the bread 
 to the people and drink the wine themselves, for 
 the wine in the Holy Supper signifies holy truth 
 and the bread holy good ; but when the.se are 
 separated the wine signifies profaned truth and the 
 bread adulterated good ; and still further, they were 
 permitted to make it corporeal and material, and 
 to adopt this as the primary principle of religion. 
 Any one who turns his mind to these several things 
 and considers them with some enlightenment of 
 mind can see the wonderful activities of the Divine 
 providence in guarding the holy things of the 
 church, in saving all that can be saved, and in 
 snatching from the fire, as it were, those who are 
 willing to be rescued. 
 
 258. (v.) The merely natural man confirms 
 himself against the Divine providence by the fac~l 
 that among those who profess the Christian religion 
 there are some who place salvation in certain phrases 
 which they must think and talk about, making no 
 account of the good works they must do. That
 
 358 THE f DIl/INE 
 
 there are those that make faith alone saving, and 
 not a life of charity, and in consequence separate 
 faith from charity, is shown in the Doctrine of the 
 New Jerusalem concerning Faith; and there it is 
 also shown that such are meant in the Word by 
 "Philistines," by the "dragon," and by "goats." 
 
 Such docTrine also has been permitted under the 
 Divine providence in order that the Divine of the 
 Lord and the holiness of the Word might not be 
 profaned. The Divine of the Lord is not profaned 
 when salvation is placed in the words, "That God 
 the Father may be merciful for the sake of His 
 Son, who "endured the cross and made satisfaction 
 for us ;" for in this way the Divine of the Lord is 
 not approached, but the Human, which is not ac- 
 knowledged as Divine. Nor is the Word profaned, 
 for they pay no attention to the passages where 
 love, charity, doing, and works are mentioned. 
 They claim that these are all included in a belief in 
 the formula just quoted ; and those who confirm 
 this say to themselves, " The law does not condemn 
 me, so neither does evil ; and good does not save 
 me, because the good from me is not good." These, 
 therefore, are like those who have no knowledge of 
 truth from the Word, and thus cannot profane it. 
 But belief in the above statement is confirmed by 
 those only who from the love of self are in the 
 pride of their own intelligence. Such are not 
 Christians at heart, but only wish to seem so. 
 
 It shall now be explained how the Lord's Di- 
 vine providence is, nevertheless, unceasingly work-
 
 CHAPTER XIII., N. 258 359 
 
 ing for the salvation of those in whom faith sep- 
 arate from charity has become a matter of religion. 
 It is of the Lord's Divine providence that, although 
 that faith has come to belong to religion, yet every 
 one knows that it is not that faith that saves, but a 
 life of charity with which faith acts as one ; for in ' 
 all churches where that religion is accepted it is 
 taught that there is no salvation unless man exam- 
 ines himself, sees his sins, acknowledges them, re- 
 pents, refrains from them, and enters on a new life. 
 This is proclaimed with great zeal in the presence 
 of all who are coming to the Lord's Supper ; and 
 to this is added, that unless they do this they mix 
 what is holy with what is profane, and hurl them- 
 selves into eternal damnation ; and in England it 
 is taught even that unless they do this the devil 
 will enter into them as he entered into Judas, and 
 will destroy them both soul and body. From all 
 this it is clear that even in the churches where the 
 doctrine of faith alone has been adopted everyone 
 is still taught that evils must be shunned as sins. 
 
 Furthermore, everyone who is born a Christian 
 knows that evils must be shunned as sins, because 
 the decalogue is placed in the hands of every boy 
 and every girl, and is taught them by parents and 
 teachers ; also all citizens of the kingdom, especially 
 the common people, are examined by a priest from 
 the decalogue alone, recited from memory, as to 
 their knowledge of the Christian religion ; and are 
 counselled to do the things there commanded. It 
 is then never said by any priest that they are under
 
 360 THE THVINE 'PROVIDENCE 
 
 the yoke of law, or that they cannot do the things 
 commanded because they can do no good from 
 themselves. Moreover, the Athanasian Creed has 
 been accepted throughout the Christian world, and 
 what is said in it at the end is acknowledged, 
 " namely, that the Lord shall come to judge the liv- 
 ing and the dead, and then those that have done 
 good shall enter into life eternal, and those that 
 have done evil into everlasting fire. 
 
 In Sweden, where the religion of faith alone has 
 been adopted, it is also plainly taught that a faith 
 separate from charity or without good works is im- 
 possible. This is found in a certain appendix con- 
 taining things to be kept in remembrance, attached 
 to all their psalm books,* called "Hindrances or 
 Stumbling-blocks of the Impenitent ( Obotfardigas 
 forhinder)" In it are these words : " They that 
 are rich in good works thereby show that they 
 are rich in faith, since when faith is saving it oper- 
 ates through charity ; for justifying faith never ex- 
 ists alone and separate from good works, just as 
 there can be no good tree without fruit, or a sun 
 without light and heat, or water without moisture." 
 
 These few statements are made to show that 
 although a religion of faith alone has been adopted, 
 goods of charity, which are good works, are never- 
 theless everywhere taught ; and that this is of the 
 Lord's Divine providence, that ffie common people 
 may not be led astray by it. I have heard Luther, 
 
 * This appendix was omitted in the revision of the psalm book 
 made in 1819.
 
 CHAPTER XIII., N. 259 361 
 
 with whom I have sometimes talked in the spirit- 
 ual world, execrating faith alone, and saying that 
 when he established it he was warned by an angel 
 of the Lord not to do it ; but that his thought was 
 that unless works were rejected no separation from 
 the Catholic religion could be effected ; and there- 
 fore, contrary to the warning, he established that 
 faith. 
 
 259. (vi.) The merely natural man confirms 
 himself against the Divine providence by the fact 
 that there have been and still are so many heresies 
 in the Christian world, such as Quakerism, Mora- 
 vianism, Anabaptism, and others, For he may 
 think to himself, If the Divine providence were 
 universal in its least particulars, and had the salva- 
 tion of all as its end, it would have caused one true 
 religion to exist throughout the world, and that one 
 not divided, still less torn into heresies. But make 
 use of your reason, and think more deeply, if you 
 can, whether a man can be saved unless he is pre- 
 viously reformed. For he is born into the love of 
 self and love of the world ; and as these loves do 
 not carry in them anything of love to God or of 
 love towards the neighbor except for the sake of 
 self, he has been born also into evils of every kind. 
 What is there of love or mercy in these loves ? 
 Does he [from these loves] think anything of de- 
 frauding another, defaming him, hating him even to 
 the death, committing adultery with his wife, being 
 cruel to him when moved by revenge, while cher-
 
 362 THE T/K/N TROVIDENCE 
 
 ishing a wish to be highest of all, and to possess 
 the goods of all others, and while regarding others 
 as. insignificant and worthless compared with him- 
 self? If such a man is to be saved must he not 
 first be led away from these evils, and thus re- 
 formed? This can be done only in accordance 
 with many laws which are laws of the Divine pro- 
 vidence, as has been shown above in many places. 
 These laws are for the most part unknown ; never- 
 theless, they are laws of the Divine wisdom and at 
 the same time of the Divine love, and the Lord 
 cannot a6l contrary to them, because to do so 
 would be to destroy man, not to save him. 
 
 Let the laws that have been set forth be re- 
 viewed and compared, and you will see. Since, 
 then, it is in accordance with these laws that there 
 is no immediate influx from heaven, but only med- 
 iate influx through the Word, doctrines, and preach- 
 ing ; also, for the Word to be Divine it must needs 
 be written wholly by , correspondences ; it follows 
 that discussions and heresies are inevitable, and 
 that -permissions of these are in accord with the 
 laws of the Divine providence. Furthermore, when 
 the church itself has taken as its essentials such 
 things as belong to the understanding alone, that is, 
 to doclrine, and not such as belong to the will, 
 that is, to the life, and the things that belong to 
 the life are not made the essentials of the church, 
 man from his understanding is then in mere dark- 
 ness, and wanders about like a blind man, every- 
 where running against something and falling into
 
 CHAPTER XIII. , N. 260 365 
 
 pits. For the will must see in the understanding, 
 and not the understanding in the will ; or what is 
 the same, the life and its love must lead the un- 
 derstanding to think, speak, and acl, and not the 
 reverse. If the reverse were true, the understand- 
 ing, from an evil and even a diabolical love, might 
 seize upon whatever presents itself through the 
 senses, and enjoin the will to do it. From all this 
 the source of dissensions and heresies can be seen. 
 And yet it has been provided that every one, in 
 whatever heresies he may be in respect to the un- 
 derstanding, can be reformed and saved, if only he 
 shuns evils as sins, and does not confirm heretical 
 falsities in himself; for by shunning evils as sins 
 the will is reformed, and through the will the un- 
 derstanding, which then first emerges from dark, 
 ness into light. There are three essentials of the 
 church, an acknowledgment of the Divine of the 
 Lord, an acknowledgment of the holiness of the 
 Word, and the life that is called charity. Accord- 
 ing to the life which is charity is every one's faith ; 
 from the Word comes the knowledge of what the 
 life must be, and from the Lord are reformation 
 and salvation. If the church had held these three 
 as essentials it would not have been divided, but 
 only varied, by intellectual dissensions, as light va- 
 ries its color in beautiful objecls, and as various 
 circlets give beauty in the crown of a king. 
 
 260. (vii.) The merely natural man confirms 
 himself against the Divine proridence by the f aft
 
 364 THE ^DIVINE TROflDENCE 
 
 that Judaism still continues. In other words, the 
 Jews after so many centuries have not been con- 
 verted, although they live among Christians, and 
 do not, as the Word predicts, confess the Lord 
 and acknowledge Him to be the Messiah, who, as 
 they think, was to lead them back to the land of 
 Canaan, but constantly persist in denying Him ; 
 and yet it is well with them. But those who so 
 think, and who therefore call in question the Di- 
 vine providence, do not know that by "Jews" in 
 the Word all who are of the church and who ac- 
 knowledge the Lord are meant; and by "the land 
 of Canaan," into which it is said that they are to 
 be led, the Lord's church is meant. 
 
 But the Jews persist in denying the Lord, because 
 they are such that they would profane the Divinity 
 of the Lord and the holy things of His church if 
 they were to accept and acknowledge them. Con- 
 sequently the Lord says of them, 
 
 " He hath blinded their eyes and hardened their heart, 
 lest they should see with their eyes and understand 
 with their heart, and should turn themselves, and I 
 should heal them " {John xii. 40 ; Matt. xiii. 15 ; Mark 
 iv. 12 ; Luke viii. 10 ; Isa. vi. 9, 10). 
 
 It is said "lest they should turn themselves and I 
 should heal them," because if they had been turned 
 and healed they would have committed profana- 
 tion ; and it is according to the law of Divine pro- 
 vidence (treated of above, n. 221-223) that no one 
 is admitted by the Lord interiorly into truths of 
 faith and goods of chanty except so far as he can
 
 CHAPTER XIII., N. 262 365 
 
 be kept in them until the end of his life, and if he 
 were admitted he would profane what is holy. 
 
 That nation has been preserved and has been 
 scattered over a great part of the world for the 
 sake of the Word in its original language, which 
 they, more than Christians, hold sacred ; and the 
 Lord's Divinity is in every particular of the Word, 
 for that which goes forth from the Lord is Divine 
 truth united to Divine good, and by this the Word 
 becomes a conjunction of the Lord with the church 
 and the presence of heaven [with man], as has been 
 shown in the DoElrine of the New Jerusalem con- 
 cerning the Sacred Scripture (n. 62-69) ; and there 
 is a presence of the Lord and of heaven wherever 
 the Word is read with reverence. Such is the end 
 in the Divine providence, for the sake of which the 
 Jews have been preserved and scattered over a 
 great part of the world. What their lot is after 
 death may be seen in the Continuation concerning 
 the Last Judgment and the Spiritual World (n. 
 79-82). 
 
 261. These now are the points set forth above 
 (n. 238) by which the natural man confirms or 
 may confirm himself against the Divine providence. 
 There are yet other points mentioned above (in n. 
 239), that may serve the natural man as arguments 
 against the Divine providence, and may occur to 
 the minds of others, and excite some doubts. 
 These will now follow. 
 
 262. (i.) A doubt may arise in opposition to
 
 366 THE ^lyiNE TROYIDENCE 
 
 the Divine providence from the fact that the whole 
 Christian world worships one God under three per- 
 sons, which is to worship three Gods, not knowing 
 hitherto that God is one in person and essence, in 
 whom is a trinity, and that the Lord is that God. 
 One who reasons about the Divine providence 
 may ask, Are not three persons three Gods when 
 each person by Himself is God? Who can think 
 otherwise? Who, indeed, does think otherwise? 
 Athanasius himself could not ; therefore in the 
 creed that has its name from him it is said : 
 
 "Although from Christian verity we ought to ac- 
 knowledge each person to be God and Lord, yet from 
 the Christian faith it is not allowable to speak of or to 
 name three Gods and three Lords." 
 
 Nothing else can be meant by this than that we 
 ought to acknowledge three Gods and Lords, but 
 that it is not allowable to speak of or name three 
 Gods and three Lords. 
 
 Who can have any perception of one God unless 
 He is also one in person ? If it is said that such a 
 perception is possible if the thought is that the 
 three have one essence, is there or can there be 
 any other perception from this than that they are 
 thus one in mind and feeling, but nevertheless are 
 three Gods? And if one thinks more deeply he 
 says to himself, How can the Divine essence, which 
 is infinite, be divided? And how can the Divine 
 essence from eternity beget another, and still fur- 
 ther bring forth another that proceeds from both? 
 If it is said that this is to be believed but not
 
 CHAPTER XIII., N. 262 367 
 
 thought about, who can help thinking about that 
 which he is told must be believed? From what 
 other source is that acknowledgment, which is faith 
 in its essence? Have not Socinianism and Arian- 
 ism, which reign in more hearts than you believe, 
 arisen from the thought of God as three persons ? 
 Belief in one God, and that the Lord is the one 
 God, constitutes the church ; for the Divine trinity 
 is in Him. That this is true may be seen in the 
 Doclrine of the New Jerusalem concerning the Lord, 
 from beginning to end. 
 
 But what is the thought respecting the Lord at 
 the present day? Is it not a thought that He is 
 God and Man, God from Jehovah the Father from 
 whom He was conceived, and Man from the Vir- 
 gin Mary of whom He was born ? Who thinks 
 that God and Man in Him, or His Divine and His 
 Human, are one person, and are one as soul and 
 body are one. Does any one know this? Ask 
 the doctors of the church, and they will say that 
 they have not known it ; and yet it is so stated in 
 the doclrine of the church accepted throughout the 
 Christian world, which is as follows : 
 
 " Our Lord Jesus Christ, the Son of God, is God 
 and Man ; and although He be God and Man yet He 
 is not two, but one Christ ; one because the Divine 
 took to itself the Human ; yea, wholly one, for He is 
 one person ; for as soul and body make one man so 
 God and Man is one Christ." 
 
 This is from the Faith or Creed of Athanasius. 
 They have not known this, for the reason that in
 
 368 THE <T)IVINE 'PROVIDENCE 
 
 reading it they have not thought of the Lord as 
 God, but only as a man. 
 
 If such are asked whether they know from whom 
 He was conceived, whether from God the Father or 
 from His own Divine, they will answer that He was 
 conceived from God the Father, for this is according 
 to Scripture. Then are not the Father and Himself 
 one> as the soul and the body are one ? Who can 
 possibly think that He was conceived from two 
 Divines, and if from His own that that was His 
 Father ? If they are asked further what their idea 
 is of the Lord's Divine and of his Human, they will 
 say that His Divine is from the essence of the Fa- 
 ther and the Human from the essence of the mother, 
 and that His Divine is with the Father. If you then 
 ask where his Human is they will make no reply ; 
 for they separate in their thought His Divine and 
 His Human, and make the Divine equal to the Di- 
 vine of the Father and the Human like the hu- 
 man of another man, and do not know that they 
 thus separate soul and body ; nor do they see the 
 contradiction that He would thus have been born a 
 rational man from a mother alone. 
 
 From the established idea respecting the Lord's 
 Human, that it was like the human of another man, 
 it has come to pass that a Christian can scarcely 
 be led to think of a Divine Human, even when it 
 is said that the Lord's soul or life from conception 
 was Jehovah Himself. Gather up the reasons, then, 
 and consider whether there is any other God of the 
 universe than the Lord alone, in whom the essential
 
 CHAPTER XIII., N. 262 369 
 
 Divine, from which are all things, is that which is 
 called the Father, the Divine Human is that which 
 is called the Son, and the Divine going forth is 
 called the Holy Spirit ; thus that God is one in 
 person and in essence, and that the Lord is that 
 God. 
 
 If you persist, saying that the Lord Himself 
 mentions three in Matthew : 
 
 " Go ye and make disciples of all nations, baptizing them 
 into the name of the Father, and of the Son, and of 
 the Holy Spirit " ^xxviii. 19), 
 
 yet it is clear from the verse immediately preceding 
 and from that immediately following, that He said 
 this to make known that in Himself now glorified 
 there is a Divine trinity. In the preceding verse 
 He says that all power is given to Him in heaven 
 and upon earth ; and in the following verse He 
 says that He would be with them until the end of 
 the age ; thus speaking of Himself alone, and not 
 of three. 
 
 Now as regards Divine providence, why it has 
 permitted Christians to worship one God under 
 three persons, that is, to worship three Gods, and 
 why they have hitherto not known that God is one 
 in person and in essence, in whom is the trinity, 
 and that the Lord is this God. Of this man him- 
 self, and not the Lord, is the cause. This truth the 
 Lord has taught clearly in His Word, as can be 
 seen from all the passages quoted in the Doftrine 
 of the New Jerusalem concerning the Lord. He
 
 ?70 THE *D/K/N VRCI/IDENCE 
 
 has also taught it in the doctrine of all the church- 
 es, in which it is stated that His Divine and His 
 Human are not two but one person, united like 
 soul and body. 
 
 The first cause of their dividing the Divine and 
 the Human, and -making the Divine equal to the 
 Divine of Jehovah the Father, and the Human 
 equal to the human of another man, was that the 
 church after its rise degenerated into a Babylon, 
 which transferred to itself the Lord's Divine power ; 
 but lest it be called Divine power, and not human 
 power, they made the Lord's Human like the hu- 
 man of another man. Afterwards, when the church 
 was reformed, and faith alone was adopted as the 
 sole means of salvation (the faith that God the 
 Father has mercy for the sake of the Son), this 
 way of regarding the Lord's Human could not be 
 changed, for the reason that no one can go to the 
 Lord and in heart acknowledge Him to be the God 
 of heaven and earth until he is ready to live ac- 
 cording to His precepts. In the spiritual world, 
 where all are obliged to speak as they think, no 
 one can even mention the name Jesus unless he 
 has lived in the world as a Christian. This is of 
 His Divine providence lest His name be profaned. 
 
 263. But that all this that has been said may 
 be still more clear I will add what has been said at 
 the end of the Doctrine of the New Jerusalem 
 concerning the Lord (n. 60, 61), which is as follows : 
 
 " That God and Man in the Lord, according to the 
 doctrine [of the creed], are not two, but one person,
 
 CHAPTER XIII., N. 26} 37 1 
 
 and wholly one as the soul -and the body are one, is 
 clearly evident from many things that He said, as, 
 That the Father and He are one ; That all things of 
 the Father are His, and all His are the Father's ; That 
 He is in the Father, and the Father in Him ; That all 
 things have been given into His hand ; That He has 
 all power; That He is the God of heaven and eaith; 
 That whosoever believes in Him has eternal life ; and 
 that whosoever does not believe in Him, upon him the 
 wrath of God abides ; and further, that both the Di- 
 vine and the Human were taken up into heaven, and 
 that in respect to both He sits at the right hand of 
 God, that is, that He is almighty; and many more 
 things that have been cited above in great abund- 
 ance from the Word respecting His Divine Human ; 
 all of which testify that God is one both in person and 
 in essence, in whom is a trinity, and that the Lord is 
 that God. 
 
 These things respecting the Lord are now for the 
 first time published because it has been foretold in the 
 Apocalypse (chapters xxi. and xxii.) that a new church 
 would be instituted at the end of the former church 
 in which this doctrine would be primary. It is this 
 church that is there meant by "the New Jerusalem," 
 into which none can enter except those that acknow- 
 ledge the Lord alone as tr/e God of heaven and earth ; 
 and this is why that church is there called " the Lamb's 
 wife." And I am able to announce that the entire 
 heaven acknowledges the Lord alone, and that who- 
 ever does not acknowledge Him is not admitted into 
 heaven, for heaven is heaven from the Lord. This ac- 
 knowledgment itself, from love and faith, causes men 
 to be in the Lord and the Lord in them, as He Him- 
 self teaches in John : 
 
 ' In that day ye shall krtow that I am in My Father, and ye 
 in Me, and I in you' (xiv. 20) : 
 
 again, in the same, 
 
 ' Abide in Me and I in you I am the Vine, ye are the
 
 372 THE 1)IYINE 
 
 branches ; he that abideth in Me and I in him, the same 
 beareth much fruit, for apart from Me ye can do nothing. 
 If a man abide not in Me he is cast forth ' (xv. 4-6 ; xvii. 
 22, 33). 
 
 This has not been seen from the Word before, be- 
 cause if it had been it would not have been accepted, 
 for the last judgment had not yet been accomplished ; 
 and before that the power of hell prevailed over the 
 power of heaven ; and man is midway between heaven 
 and hell. If, then, this had been seen before, the devil, 
 that is, hell, would have plucked it out of the hearts 
 of men and would also have profaned it. This state 
 of the power of hell was wholly broken up by the last 
 judgment, which has now been accomplished. Since 
 that judgment, that is, now, every man who wishes to 
 be enlightened and to be wise can be." 
 
 264. (ii.) A doubt may arise in opposition to 
 Divine providence from the faEl that hitherto men 
 have not known that there is a spiritual sense in 
 all the particulars of the Word, and that Us holiness 
 is therefrom. For a doubt may arise in opposition 
 to Divine providence when it is asked why this 
 has now been revealed for' the first time, and why 
 it has been revealed through this man or that, and 
 not through some primate of the church. But it is 
 of the Lord's good pleasure whether this is done 
 by a primate or by the servant of a primate ; the 
 Lord ^knows what the one is and what the other. 
 But that sense of the Word has not been revealed 
 before, (i,) because if it had been, the church 
 would have profaned it, and thereby have pro- 
 faned the essential holiness of the Word ; (2,) be- 
 cause the genuine truths, in which the spiritual
 
 CHAPTER XIII., N. 264 373 
 
 sense of the Word resides, were not revealed by the 
 Lord until the last judgment had been accom- 
 plished, and the new church that is meant by the 
 Holy Jerusalem was about to be established by 
 the Lord. But let these be examined singly. 
 
 First : The spiritual sense of the Word has not 
 been revealed before, because if it had been the 
 church would have profaned it, and thereby have 
 profaned the essential holiness of the Word. Not 
 long after the establishment of the church it was 
 turned into a Babylon, and afterwards into a Phil- 
 istia ; and while Babylon acknowledges the Word 
 it nevertheless despises it, claiming that they are 
 inspired by. the Holy Spirit in their supreme judg- 
 ment just as much as the prophets were. They 
 acknowledge the Word for the sake of the vicar- 
 ship established on the Lord's words to Peter ; but 
 they despise the Word because it does not suit 
 them. For the same reason it is taken away from 
 the people and hidden in monasteries, where few 
 read it. Consequently if the spiritual sense of the 
 Word, in which the Lord and all angelic wisdom 
 are present, had been unveiled, the Word would 
 have been profaned, not alone as it now is in its 
 outmosts, which are the things contained in the 
 sense of the letter, but also in its inmosts. 
 
 Philistia also, by which is meant faith separate 
 from charity, would have profaned the spiritual 
 sense of the Word, because it places salvation in 
 certain words that they may think and talk about, 
 and not in the good works they must do, as has
 
 374 THE T>IVINE 'PROVIDENCE 
 
 been shown before ; thus not only making that to 
 be saving that is not saving, but also separating 
 the understanding from the things that are to be 
 believed. What have such to do with that light 
 in which the spiritual sense of the Word is ? Would 
 it not be turned into darkness? When the nat- 
 ural sense is turned into darkness what would not 
 be done with the spiritual sense? Does any one 
 of such, who has confirmed himself in faith sepa- 
 rate from charity and in justification by that alone, 
 wish to know what good of life is, wish to know 
 what love to the Lord and towards the neighbor is, 
 what charity is, and what the goods of chanty are, 
 and what good works are, and doing them, or even 
 what faith is in its essence, or any genuine truth 
 that constitutes it? Such write volumes confirm- 
 ing only that which they call faith, and claiming 
 that all the things just mentioned are included in 
 that faith. From all this it is clear that if the spir- 
 itual sense of the Word had been unveiled before, 
 it would have come to pass according to the Lord's 
 words in Matthew : 
 
 " If thine eye be evil thy whole body shall be darkened. 
 If, therefore, the light that is in thee becomes dark- 
 ness, how great is that darkness !" (vi. 23,) 
 
 "the eye," in the spiritual sense of the Word, 
 meaning the understanding. 
 
 Secondly : The genuine truths in which the 
 spiritual sense of the Word resides were not revealed 
 by the Lord iintil the last judgment had been ac-
 
 CHAPTER XIII., N. 264 375 
 
 complished, and the new church that is meant by 
 "the Holy Jerusalem" was about to be established 
 by the Lord. It was foretold by the Lord in the 
 Apocalypse that when the last judgment had been 
 accomplished genuine truths would be unveiled, a 
 new church established, and the spiritual sense of 
 the Word disclosed. That the last judgment has 
 been accomplished is shown in the treatise on the 
 Last Judgment, again in the Continuation of it. 
 This, too, is what is meant by "the passing away 
 of the heaven and earth" {Apoc. xxi. i). That 
 genuine truths will then be unveiled is foretold in 
 these words in the Apocalypse: 
 
 " And He that sat upon the throne said, Behold I make 
 all things new" (xxi. 5 ; also xix. 17, 18 ; xxi. 18-21 ; 
 xxii. i, 2) ; 
 
 also that the spiritual sense of the Word is then to 
 be unveiled (xix. 11-16), this being meant by " the 
 .white horse," upon which He sat who was called the 
 Word of God, and was Lord of lords and King of 
 kings (see the treatise on the White Horse}. That 
 the Holy Jerusalem means the new church that 
 would then be established by the Lord may be 
 seen in the Doctrine of the New Jerusalem con- 
 cerning the Lord (n. 62-65), where this is shown. 
 
 From all this it is now clear that the spiritual 
 sense of the Word was to be revealed for a new 
 church that will acknowledge and worship the Lord 
 alone, and will hold His Word to be holy, will love 
 Divine truths, and will reject faith separate from
 
 376 THE <DiriNE PROVIDENCE 
 
 charity. But in regard to this sense of the Word 
 many things may be seen in the Doctrine of the 
 New Jerusalem concerning the Sacred Scripture 
 (n. 5-26, and the following numbers) ; namely, 
 what the spiritual sense is (n. 5-26) ; that the 
 spiritual sense is in each thing and in all things 
 of the Word (n. 917) ; that it is from the spirit- 
 ual sense that the Word is Divinely inspired, and 
 holy in every word (n. 18, 19) ; that the spiritual 
 sense has been hitherto unknown, and why it has 
 not been revealed before (n. 20-25) ; that hereaf- 
 ter the spiritual sense will be given only to those 
 who are in genuine truths from the Lord (n. 26). 
 
 From all this it can now be seen that it is of 
 the Lord's Divine providence that the spiritual 
 sense has been hidden from the world until the 
 present age, and in the mean while has been pre- 
 served in heaven among the angels, who derive 
 their wisdom from it. That sense was known to 
 the ancients who lived before Moses, and was care- 
 fully studied ; but their posterity converted corre- 
 spondences, of which alone their Word and their 
 religion therefrom consisted, into idolatries of vari- 
 ous kinds, and the Egyptians converted them into 
 magic, and consequently in the Lord's Divine pro- 
 vidence, the Word was closed up, first with the 
 children of Israel and afterwards with Christians, 
 for the reasons given above ; and now it is again 
 opened for the Lord's New Church. 
 
 265. (iii.) A doubt may arise in opposition to
 
 CHAPTER XIII., N. 265 377 
 
 Divine providence from the faEl that hitherto men 
 have not known that to shun evils as sins is the 
 Christian religion itself. That this is the Christ- 
 ian religion itself has been shown in the Doftrine 
 of Life for the New Jerusalem, from beginning 1 to 
 end ; and because faith separate from charity is the 
 only obstacle to its adoption that also is treated 
 of. It is said that it is unknown that to shun evils 
 as sins is the Christian religion itself. For it is un- 
 known to almost every one, and yet is known to 
 every one, as may be seen above (n. 258). It is 
 unknown to almost every one because it has been 
 blotted out by faith separated ; for that faith affirms 
 that faith alone saves, and not any good work or 
 good of charity; also that they are no longer under 
 the yoke of the law, but free. Those who have 
 often heard such things no longer give any thought 
 to any evil of life or to any good of life. More- 
 over, every man from his own nature inclines to 
 embrace this faith, and when he has embraced it 
 he gives no further thought to the state of his life. 
 This is why this truth is unknown. 
 
 That it is unknown has been disclosed to me 
 in the spiritual world. I have asked more than a 
 thousand new comers from the world whether they 
 know that to shun evils as sins is religion itself; 
 and they said that they did not know, and that this 
 was something new, not heard of before ; although 
 they had heard that they cannot do good of them- 
 selves, and that they are not under the yoke of the 
 law. When I asked whether they did not know
 
 ?78 T// ^DiyiNE TROYIDENCE 
 
 that a man must examine himself, see his sins, re- 
 pent, and then begin a new life, and that otherwise 
 sins are not remitted, and if sins are not remitted 
 men are not saved, and reminded them that this 
 had been read to them in a loud voice as often as 
 they went to the Holy Supper, they replied that 
 they gave no attention to these things, but only to 
 this, that they have remission of sins by means of 
 the sacrament of the Supper, and that faith does 
 the rest without their knowledge. 
 
 Again I asked, Why have you taught your child- 
 ren the decalogue ? Is it not that they might know 
 what evils are sins to be shunned ; or is it only 
 that they might know these things and believe, and 
 not do? Why, then, do you say that this is new? 
 To this they have only been able to reply that 
 they know and yet do not know ; and that they 
 never thought about the sixth commandment when 
 committing adultery, or about the seventh com- 
 mandment when stealing or defrauding, and so on ; 
 still less that such things are contrary to the Divine 
 la\v, thus against God. 
 
 When I have mentioned many things from the 
 doctrines of the churches and from the Word to 
 prove that shunning and turning away from evils 
 as sins is the Christian religion itself, and that every 
 one has faith as he does this, they were silent. But 
 they were convinced that this is true when they 
 saw that all were examined in regard to their life, 
 and were judged according to their deeds, and no 
 one was judged according to faith separate from life,
 
 CHAPTER XIII., N. 274 379 
 
 because every one has faith according to his life. 
 That this has been for the most part unknown 
 to the Christian world is from the law of the Di- 
 vine providence that every one is left to act from 
 freedom in accordance with reason (see above, n. 
 71-99, and n. 100-128); also from the law that no 
 one is taught immediately from heaven, but medi- 
 ately through the Word and doctrine and preaching 
 from it .(n. 154-174) ; also from all the laws of per- 
 misrion, which are likewise laws of the Divine pro- 
 vidence. (More on this above, n. 258.) 
 
 274. (iv.) A doubt may arise in opposition to 
 Divine providence from the fact that it has not 
 hitherto been known that man lives as a man after 
 death; also that this has not been disclosed before. 
 This has not been known before for the reason that 
 in those who do not shun evils as sins there is con- 
 cealed interiorly a belief that man does not live 
 after death ; and therefore it is a matter of no con- 
 sequence to them whether it is said that man lives 
 as a man after death or whether it is said that he is 
 to rise again at the day of the last judgment ; and 
 if by any chance a belief in the resurrection occurs 
 to him he says to himself, "It will be no worse for 
 me than for others ; if I go to hell I shall have 
 plenty of company, and the same is true if I go to 
 heaven." And yet in all that have any religion 
 there is implanted a knowledge that after death they 
 live as men ; while the idea that they will then live 
 as souls and not as men exists only with those
 
 ?80 THE DIVINE PROVIDENCE 
 
 that have been infatuated by their own intelligence, 
 and with no others. 
 
 That in every one that has any religion there 
 is implanted a knowledge that after death he will 
 live as a man can be seen from the following con- 
 siderations : 
 
 (i.) Does any one when dying think otherwise? 
 
 (2.) What eulogist, when lamenting the 'dead, 
 does not exalt them to heaven, and place them 
 among angels as talking with them and enjoying 
 their happiness? Some, moreover, are deified. 
 
 (3.) Who among the common people does not 
 believe that when he dies, if he has lived well, he 
 will go to a heavenly paradise, be clothed in white 
 raiment, and enjoy eternal life? 
 
 (4.) What priest is there who does not say the 
 same or like things to one about to die? And when 
 he says it he also believes it, except when he is 
 thinking about the last judgment. 
 
 (5.) Who does not believe that his little child- 
 ren are in heaven, and that after death he will see 
 his wife whom he has loved? Who thinks that 
 they are ghosts, still less that they are souls or 
 minds flitting about the universe ? 
 
 (6.) Who objects when anything is said about 
 the lot or state of those who have passed from 
 time to time into the eternal life? I have said to 
 many that such is the state and lot of these and of 
 those, and I have never heard any one say that they 
 have not yet had their lot, but will have it at the 
 time of the judgment.
 
 CHAPTER XIII. , N. 274 381 
 
 (7.) When one sees angels painted or sculp- 
 tured does he not recognize them to be such? 
 Who thinks at such a time that they are spirits 
 without bodies, or are air or clouds, as some of the 
 learned have taught? 
 
 (8.) The papists believe that their saints are hu- 
 man beings in heaven, and that the rest are some- 
 where else ; the Mohammedans believe the same 
 of their dead ; the Africans believe this more than 
 others, and many other nations believe it; why 
 do not Reformed Christians who know it from the 
 Word? 
 
 (9.) From this knowledge implanted in every 
 one there are some that aspire to immortality of 
 fame ; for this knowledge is turned into such an 
 aspiration with some, and makes them heroes or 
 brave in war. 
 
 (10.) Inquiry was made in the spiritual world 
 whether this knowledge is implanted in all, and it 
 was found to be implanted in all, not however in 
 the natural ideas belonging to their external thought, 
 but in the spiritual ideas belonging to their internal 
 thought. From all this it can be seen that no 
 doubt in opposition to a Divine providence ought 
 to arise from the fact that it is supposed to be now 
 first disclosed that man lives as a man after death. 
 It is only man's sensual part that wishes to see and 
 to touch what it is to believe ; and whoever does 
 not think above that is in the darkness of night 
 regarding the state of his life.
 
 XIV. 
 
 EVILS ARE PERMITTED FOR THE SAKE OF THE END, WHICH 
 IS SALVATION. 
 
 IF man were born into the love into which he 
 was created he would not be in any evil, nor 
 would he even know what evil is ; for one who 
 has not been in evil, and consequently is not in 
 evil, cannot know what evil is ; and if told that 
 this or that is evil would not believe it possible. 
 Such was the state of innocence in which Adam 
 and Eve his wife were, the "nakedness" that they 
 were not ashamed of signifying that state. A know- 
 ledge of evil after the fall is meant by eating from 
 the tree of the knowledge of good and evil. The 
 love into which man was created is, love of the 
 neighbor, to the end that he may wish as well to 
 the neighbor as to himself and even better, and 
 may be in the delight of that love when he is do- 
 ing good to the neighbor ; nearly the same as a 
 parent's love for his children. This love is truly 
 human, for there is in it a spiritual [element] that 
 distinguishes it from the natural love that belongs 
 to brute animals. If man were born into that love 
 he would not be born into the thick darkness of 
 ignorance, as every man now is, but into a certain 
 light of knowledge and intelligence therefrom ; and
 
 CHAPTER XIV., N. 2"j6 383 
 
 these he would quickly come into after birth. At 
 first, of course, he would creep like a quadruped, 
 but with an inherent endeavor to raise himself up 
 upon his feet ; for however much like a quadruped 
 he would not turn his face downward to the earth 
 but forward towards heaven, and would so raise 
 himself up as to be able to look upwards. 
 
 276. But when love of the neighbor was turned 
 into love of self, and this love increased, human love 
 was turned into animal love, and man from being a 
 man became a beast, with the difference that he was 
 able to think about what affected the senses of the 
 body, and could rationally discriminate one thing 
 from another, and could be taught, and could be- 
 come a civil and moral man, and finally a spiritual 
 man. For, as has been said, a man has a spiritual, 
 and by this he is distinguished from a brute ; for 
 by this he is able to know what civil evil and civil 
 good are, also what moral evil and moral good are, 
 and if he will, what spiritual evil and spiritual good 
 are. When love of the neighbor had been turned 
 into love of self man could no longer be born into 
 the light of knowledge and intelligence, but he was 
 born into the darkness of ignorance, because he was 
 born into the very outmost of life called the cor- 
 poreal-sensual ; and from that he could be led into 
 the interiors of the natural mind by means of in- 
 struction, the spiritual always accompanying. Why 
 man is born into the outmost of life which is called 
 the corporeal-sensual, and consequently into the
 
 384 THE DIVINE TROt/IDENCE 
 
 thick darkness of ignorance, will be seen in what 
 follows. 
 
 That love of the neighbor and love of self are 
 opposite loves any one can see ; for love of the 
 neighbor wishes well to every one from itself, while 
 love of self wishes well to itself alone from every 
 one, love of the neighbor wishes to serve every one, 
 while love of self wishes every one to serve it ; love 
 of the neighbor regards every one as its brother and 
 friend, while love of self regards every one as its 
 servant, or as its enemy if he does not serve it ; 
 in a word, it regards itself only, and others scarcely 
 as men, holding them in heart in less estimation 
 than its horses and dogs. And because it regards 
 them as of no account it thinks nothing of doing 
 evil to them ; and this is the source of hatred and 
 revenge, adultery and whoredom, theft and fraud, 
 lying and defamation, violence and cruelty, and 
 other such evils. Such are the evils in which man 
 is from birth. That they are permitted for the sake 
 of the end, which is salvation, will be shown in the 
 following order : 
 
 (i.) Every man is in evil, and must be led away 
 from evil in order to be reformed. 
 
 (ii.) Evils cannot be retnoved unless they appear. 
 
 (iii.) So far as evils are removed they are re- 
 mitted. 
 
 (iv.) Thus the permission of evil is for the sake 
 of the end, that there may be salvation. 
 
 1. (i.) Every man is in evil, and must be 
 led aivay from evil in order to be reformed. It is
 
 CHAPTER Xlf., N. 277!'] 385 
 
 admitted in the church that every man has hered- 
 itary evil, and that from this he is in the lust of 
 many evils ; and it is from this that man cannot dto 
 good of himself ; for evil does not do good except 
 such good as has evil within it. The evil that is 
 within the good is his doing the good for the sake 
 of self, and thus only for the sake of the appear- 
 ance. It is admitted that this evil is inherited from 
 parents. It is said to be from Adam and his wife, 
 but this is an error ; for every one is born into it 
 from his parent, and the parent from his parent, 
 and he from his, and thus it is successively trans- 
 ferred from one to another ; so, too, it is increased, 
 and grows as it were to a vast heap, and is trans- 
 mitted to offspring. In consequence of this there 
 is nothing sound in man, but he is altogether evil. 
 Who has any feeling that it is wrong to love him- 
 self more than others? Who, then, knows that it 
 is evil ? And yet this is the head of all evils. 
 
 That there is this transmission from parents, 
 grandfathers, and great-grandfathers, is evident from 
 many things that are known in the world, as that 
 households, families, and even nations, are distin- 
 guished from each other merely by the face, and 
 the 'face is a type of the mind, and the mind is in 
 accord with the affections which belong to the love. 
 Sometimes, too, the features of a grandfather re- 
 appear in those of a grandson or a great-grandson. 
 From the features alone I know whether a man is 
 a Jew or not, and also from what stock some are ; 
 and others doubtless know the same. If affections,
 
 386 THE DIVINE 'PROVIDENCE 
 
 which belong to the love, are thus derived and 
 handed down from parents, it follows that evils 
 are, for they belong to the affections. But the or- 
 igin of this resemblance shall now be explained. 
 
 Every one's soul is from the father, and from 
 the mother it is merely clothed with a body. That 
 the soul is from the father follows not only from 
 the things mentioned above, but also from many 
 other indications ; also from the fact that a child 
 of a black or Moorish father by a white or Europ- 
 ean woman is black, and vice versa ; also chiefly 
 from this, that the soul is in the seed, for from the 
 seed is impregnation, and the seed is what is 
 clothed with a body by the mother. The seed is 
 the primal form of the love in which the father is ; 
 it is the form of his ruling love with its nearest 
 derivations, which are the inmost affeclions of that 
 love. 
 
 In every one these affections are encompassed 
 with the honesties that belong to moral life and 
 with the goodnesses that belong partly to the civil 
 and partly to the spiritual life. These constitute 
 the external of life even with the wicked. Into 
 this external of life every infant is born, and con- 
 sequently is loveable ; but as the child grows to 
 boyhood or to youth he passes from that external 
 to what is interior, and finally to the ruling love of 
 his father ; and if this has been evil, and has not 
 by various means been tempered and bent by his 
 teachers, it becomes his love as it was the father's. 
 And yet the evil is not eradicated but only re-
 
 CHAPTER XIY., N. 2j8\-*} 387 
 
 moved ; of which in what follows. Evidently, then, 
 every man is in evil. 
 
 277^2], That man must be led away from evil 
 in order to be reformed is evident without ex- 
 planation ; for he that is in evil in the world is in 
 evil after he has left the world ; consequently if 
 evil is not removed in the world it cannot be re- 
 moved afterwards. Where the tree falls there it 
 lies. So, too, does a man's life when he dies re- 
 main such as it has been. Every one is judged 
 according to his deeds ; not that these are enum- 
 erated, but because he returns to them and acts 
 in the same way ; for death is a continuation of 
 life, with the difference that man cannot then be 
 reformed. All reformation is effected in complete- 
 ness, that is, simultaneously in first principles and 
 in outmosts ; and outmosts are reformed harmoni- 
 ously with first principles while man is in the world, 
 and cannot be reformed afterwards, because the 
 outmosts of life that man carries with him after 
 death become quiescent, and are in harmony with 
 his interiors, that is, they acl as one. 
 
 * (ii- ) Evils cannot be removed unless 
 they appear. This does not mean that man must 
 do evils in order that they may appear, but that he 
 must examine himself, not his deeds alone but his 
 thoughts, and what he would do if he did not fear 
 the laws and disrepute, especially what evils he re- 
 gards in his spirit as allowable and does not ac- 
 count as sins ; for these he still does. It is to
 
 388 THE THflNE TROI/IDENCE 
 
 enable man to examine himself that an understand- 
 ing has been given him, and this is separated from 
 the will to the end that he may know, understand, 
 and acknowledge what is good and what is evil, 
 also that he may see what his will is, that is, what 
 he loves and what he longs for. In order that man 
 may see this there has been given to his under- 
 standing higher and lower thought, or interior and 
 exterior thought, to enable him to see from the 
 higher or interior thought what the will is doing in 
 the lower and exterior thought ; this he sees as a 
 man sees his face in a mirror ; and when he sees 
 it and knows what sin is, he is able, if he implores 
 the Lord's help, to cease willing it, to shun it, and 
 afterwards to adl against it, if not freely, still to 
 coerce it by combat, and finally to turn away from it 
 and hate it ; and then, and not before, he perceives 
 and also feels that evil is evil and that good is good. 
 This, then, is examining one's self, seeing one's evils, 
 acknowledging them, and afterwards refraining from 
 them. But as there are few who know that this is 
 the Christian religion itself (because only those who 
 know this have charity and faith, and they alone are 
 led by the Lord and do good from Him), so some- 
 thing shall be said of those who do not do this and 
 nevertheless think that they have religion. They 
 are these: (i.) Those who confess themselves 
 guilty of all sins, and do not search out any sin in 
 themselves. (2.) Those who neglect the search 
 from religious reasons. (3.) Those who for worldly 
 reasons think nothing about sins, and are therefore
 
 CHAPTER XIV., N. 27#l3 389 
 
 ignorant of them. (4.) Those who favor them and 
 in consequence are ignorant of them. (5.) To all 
 such sins are not apparent, and therefore cannot 
 be removed. (6.) Lastly, the reason, hitherto hid r 
 den, will be made evident, why evils cannot be re- 
 moved unless they are sought out, discovered, ac- 
 knowledged, confessed, and resisted. 
 
 278^. But these points must be examined one 
 by one, because they are the primary things on 
 man's part of the Christian religion. First : Of 
 those who confess themselves guilty of all sins, and 
 do not search out any sin in themselves. Such a one 
 says, " I am a sinner, for I was born in sin ; there 
 is nothing sound in me from head to foot, I am 
 nothing but evil ; good God, be gracious unto me, 
 pardon me, cleanse me, save me, make me to walk 
 in purity and the way of righteousness," and so 
 on ; and yet he does not examine himself, and con- 
 sequently is ignorant of any evil ; and no one can 
 shun that of which he is ignorant, still less can he 
 fight against it. He also believes himself to be 
 clean and washed after his confessions, and yet he 
 is unclean and unwashed from the head to the sole 
 of the foot ; for a confession of all sin is unconscious- 
 ness of all, and at length blindness. It is like a uni- 
 versal apart from any particular, which is nothing. 
 
 Secondly : Of those who neglect the search from 
 religious reasons. These are especially such as sep- 
 arate charity from faith ; for they say to themselves, 
 "Why should I search whether there is evil or 
 good? Why search for evil, when it does not con-
 
 390 THE DIVINE 'PROVIDENCE 
 
 de'rnn me; or why for good, when it does not save 
 me ? It is faith alone, thought and declared with 
 trust and confidence, that justifies and purifies from 
 all sin ; and when once I am justified I am whole 
 before God. I am indeed in evil, but God wipes 
 this away as soon as it it is done, and thus it no 
 longer appears ;" and other like things. But who 
 does not see, if he will open his eyes, that such 
 things are empty words, in which there is no real- 
 ity, because there is no good in them ? Who can- 
 not so think and speak, even with trust and confid- 
 ence, when at the same time he is thinking about 
 hell and eternal damnation ? Does such a one wish 
 to know anything further, either what is true or 
 what is good? Respecting truth he says, "What 
 is truth but that which confirms this faith?" And 
 respecting good he says, " What is good but that 
 which is in me from this faith? But that it may be 
 in me. I must not do it as from myself, since this 
 is meritorious ; and good for which merit is claimed 
 is not good." Thus he ignores everything until he 
 ceases to know what evil is. What then shall he 
 examine and see in himself? Does not his state 
 then become such that the pent-up fires of the lusts 
 of evil consume the interiors of his mind and lay 
 them waste to the very gate? Only this gate does 
 he guard that the burning may not appear ; but af- 
 ter death this is opened, and then it is evident to all. 
 Thirdly : Of those who for worldly reasons think 
 nothing about sins and are therefore ignorant of 
 them. The.-e are such as love the world above all
 
 CHAPTER XIV., N. 2j8\2\ 391 
 
 things, and admit no truth that weakens any falsity 
 of their religion, saying to themselves, "What is 
 that to me? It is not for me to think of." Thus 
 they rejecl: the truth the moment it is heard, and 
 if they listen to it they stifle it. They do much the 
 same when they hear preaching ; they retain no- 
 thing of it except some few phrases, nothing real. 
 Dealing thus with truths they do not know what 
 good is ; for good and truth act as one ; and from 
 any good that is not from -truth evil is not recog- 
 nized, unless it be to call it good, and this is done 
 by means of reasonings from falsities. Such are 
 rrfeant by the seed that fell among thorns, of whom 
 the Lord says : 
 
 "Others fell among the thorns, and the thorns grew up 
 
 and choked them These are they that hear the 
 
 Word, and the care of this world and the deceitful- 
 ness of riches so choke the Word that it becometh 
 unfruitful" (Matt. xiii. 7, 22; Mark'rt. 7, 19; Luke 
 viii. 7, 14) 
 
 Fourthly : Of those that favor sins, and in con- 
 sequence are ignorant of them. These are such as 
 acknowledge God and worship Him in accordance 
 with established ceremonies, and convince them- 
 selves that any evil that is a sin is not a sin, painting 
 it over with fallacies and appearances, and thus 
 hiding ks enormity ; and having done this they 
 favor it, and make it their friend and familiar. It 
 is said that those do this who acknowledge God, for 
 others do not regard any evil as a sin, for all sin is 
 against God. But let examples illustrate. One that
 
 392 THE T>IVINE 'PROVIDENCE 
 
 is greedy for wealth makes an evil to be no sin 
 when, from reasons that he devises, he makes cer- 
 tain kinds of fraud allowable. He does the same 
 who justifies in himself a spirit of revenge against 
 enemies ; or who in war justifies the plundering of 
 those who are not enemies. 
 
 Fifthly : To all such sins are not apparent, and 
 therefore cannot be removed. All evil that is not 
 seen cherishes itself. It is like fire in wood covered 
 with ashes, or like matter in a wound that is not 
 opened. For all evil that is shut in grows and does 
 not stop till the end is reached. That no evil, there- 
 fore, may be shut up, every one is permitted 'to 
 think in favor of God or against God, and in favor 
 of the holy things of the church or against them, 
 and not be punished therefor in the world. Of this 
 the Lord thus speaks in Isaiah: 
 
 " From the sole of the foot even unto the head there is 
 no soundness in it ; the wound, the bruise, and the 
 fresh stripe, they have not been pressed out, nor bound 
 
 up, nor mollified with oil Wash you, make you 
 
 clean ; put away the evil of your doings from before 
 
 Mine eyes ; cease to do evil ; learn to do well 
 
 Then, although your sins have been as scarlet they 
 shall become white as snow; although they have been 
 
 red as crimson they shall be as wool But if ye 
 
 refuse and rebel ye shall be devoured by the sword " 
 (i. 6, 16-18, 20). 
 
 4 'To be devoured by the sword" signifies to perish 
 by the falsity of evil. 
 
 Sixthly : The reason hitherto hidden why evils 
 cannot be removed unless they are sought out, dis- 
 covered, acknowledged, confessed, and resisted. It
 
 CHAPTER XIV., N. 2 yp 393 
 
 has been remarked in the preceding pages that the 
 entire heaven is arranged in societies according 
 to [the affections of good, and the entire hell ac- 
 cording to] the lusts of evil opposite to the affec- 
 tions of good. As to his spirit every man is in 
 some society ; in a heavenly society if he is in an 
 affection for good, but in an infernal society if he 
 is in a lust of evil. This is unknown to man so 
 long as he lives in the world ; nevertheless he is in 
 respect to his spirit in some society, and without 
 this he cannot live, and by means of it he is gov- 
 erned by the Lord. If he is in an infernal society 
 he can be led out of it by the Lord only in ac- 
 cordance with the laws of His Divine providence, 
 among which is this, that the man must see that 
 he is there, must wish to go out of it, and must 
 try to do this of himself. This he can do while 
 he is in the world, but not after death ; for he then 
 remains forever in the society into which he has 
 inserted himself while in the world. This is the 
 reason why man must examine himself, must recog- 
 nize and acknowledge his sins and repent, and then 
 must persevere even to the end of his life. That 
 this is true I could prove by much experience, 
 sufficient for complete belief; but this is not the 
 place to set forth the proofs of experience. 
 
 279. (iii.) So far as evils are removed they are 
 remitted. It is an error of the age to believe that 
 evils have been separated from man and even cast 
 out when they have been remitted, and that the
 
 394 THE 'DIVINE <PROriDENCE 
 
 state of a man's life can be changed instantly, even 
 to its opposite, and thus from being evil a man 
 can become good, and in consequence be led out 
 of hell and transferred straightway into heaven, and 
 this by the Lord's mercy apart from means. But 
 those who hold this belief and opinion know no- 
 thing whatever about what evil is or what good is, 
 and nothing whatever about the state of man's life, 
 and are wholly ignorant of the fact that affections, 
 which belong to the will, are nothing but changes 
 and variations of state of the purely organic sub- 
 stances of the mind, and that thoughts, which be- 
 long to the understanding, are nothing but changes 
 and variations in the form of these substances, and 
 that memory is the state of those changes that re- 
 mains permanent. When all this is known it can 
 be clearly seen that no evil can be removed ex- 
 cept by successive steps, and that the remission 
 of evil is not its removal. But these are summary 
 statements, and unless they are demonstrated may 
 be acknowledged but can not be comprehended ; 
 and what is not comprehended is [seen indistinct- 
 ly] like a wheel turned round by the hand ; there- 
 fore these statements must be demonstrated one by 
 one, in the order in which they are presented. 
 
 First : It is an error of the age to believe that 
 evils have been separated, and even cast out, when 
 they have been remitted. It has been granted me 
 to know from heaven that no evil into which man 
 is born and that he himself actually imbibes is 
 separated from him, but is so removed as not to
 
 CHAPTER XIV., N. 279 395 
 
 appear. I formerly held the belief that is held by 
 most in the world, that when evils are remitted they 
 are cast out, and are washed and wiped away, as 
 dirt is washed from the face by water. But this is 
 not true of evils or sins, they all remain ; and 'when 
 after repentance they are remitted they are moved 
 from the centre to the sides ; and then what is in 
 the centre, because it is direclly under view, ap- 
 pears as in the light of day, and what is at the 
 sides is in the shade, and sometimes as it were in 
 the darkness of night. And as evils are not separ- 
 ated but only removed, that is, dismissed to the 
 sides, and as man can pass from the centre to the 
 parts round about, it is possible or him to return 
 into his evils which he supposed had been cast 
 out. For man is such that he can pass from one 
 affection into another, and sometimes into an op- 
 posite one, thus from one centre to another, his 
 affection, so long as he is in it, making the centre, 
 for then he is in its delight and in its light. 
 
 There are some who are raised up by the Lord 
 after death into heaven because they have lived 
 well, but who have carried with them a belief that 
 they are clean and pure from sins, and therefore 
 are free from all guilt. These at first are clothed 
 in white garments, in accordance with their belief, 
 for white garments signify a state cleansed from 
 evil. But afterwards they begin to think as they 
 did in the world that they are as it were washed 
 from all evil, and to glory therefore in the idea that 
 they are no longer 'sinners like others, which can
 
 396 THE VICINE 
 
 hardly be separated from a kind of elation of mind 
 and a kind of contempt of others compared with 
 themselves. Then, in order to remove them from 
 their imaginary belief they are sent away from heav- 
 en and let down into their evils which they con- 
 traded in the world ; and at the same time they 
 are shown that they are also in hereditary evils, of 
 which they had been ignorant before. When they 
 have thus been compelled to acknowledge that their 
 evils have not been separated from them but only 
 removed, consequently that of themselves they are 
 impure and in facl; nothing but evil, and that they 
 are withheld from evils and kept in goods by the 
 Lord, although there is an appearance that this is 
 from themselves, they are again raised up by the 
 Lord into heaven. 
 
 Secondly : It is an error of the age to believe 
 that the state of man's life can be changed instantly -, 
 and thus from being evil man can become good, and 
 in consequence can be led out of hell, and transferred 
 straightway into heaven, and this by the Lord's 
 mercy apart from means. Those are in this error 
 who separate charity from faith, and place salvation 
 in faith alone ; for they imagine that merely think- 
 ing about and uttering the statements of that faith, 
 if it is done with trust and confidence, is what just- 
 ifies and saves ; and many imagine that this may 
 be done instantly, and, if not before, at about the 
 last hour of man's life. Such must needs believe 
 that the state of a man's life can be changed in- 
 stantly, and man be i-aved by mercy apart from
 
 CHAPTER XIV., N. 279 397 
 
 means. But that the Lord's mercy is not apart 
 from means, and that man cannot from being evil 
 become good in a moment, and can be led out of 
 hell and transferred into heaven only by the unceas- 
 ing operations of the Divine providence from in- 
 fancy even to the end of his life, will be seen in the 
 last chapter of this work. Here this only need be 
 said, that all the laws of the Divine providence 
 have for their end the reformation and consequent 
 salvation of man, thus the reversal of his state 
 which by birth is infernal, into the opposite state 
 which is heavenly ; and that this can be done only 
 step by step, as man withdraws from evil and its 
 delight and enters into good and its delight. 
 
 Thirdly : Those who so believe know nothing 
 whatever about what evil is or what good is. For 
 they do not know that evil is the delight of the 
 lust of acling and thinking contrary to Divine or- 
 der, and that good is the delight of the affection 
 of acting and thinking in accordance with Divine 
 order, and that there are myriads of lusts that enter 
 into and compose every single evil, and myriads 
 of affections in like manner that enter into and 
 compose every single good, and that these myriads 
 are in such order and connection in man's interi- 
 ors that no one can be changed unless at the same 
 time all are changed. Those who do not know 
 this may hold the belief or opinion that evil, which 
 to them seems to be a single thing, can easily be 
 removed ; and good, which also appears to be a 
 single thing, can be brought in in its place. As
 
 398 THE 'DIVINE TROVIDENCE 
 
 such do not know what evil is and what good is 
 they must needs be of the opinion that instant 
 salvation and mercy apart from means are possible ; 
 but that they are not will be seen in the last chap- 
 ter of this work. 
 
 Fourthly : Those who believe in instant salvation 
 and mercy apart from means do not know that af- 
 fections, which belong to the will, are nothing but 
 changes of the state of the purely organic siibstances 
 of the mind; and that thoughts, which belong to the 
 understanding, are nothing but changes and varia- 
 tions in the form of these substances ; and that 
 memory is the state of these changes and variations 
 that remains permanent. Who does not acknow- 
 ledge, when it is stated, that affections and thoughts 
 are possible only in substances and their forms, 
 which are subjects? And as these exist in the brain, 
 which is full of substances and forms, the forms are 
 called purely organic. No one who thinks ration- 
 ally can help laughing at the fancies of some that 
 affections and thoughts do not exist in substantive 
 subjects, but are exhalations modified by heat and 
 light, like images appearing in the air and ether ; 
 and yet thought can no more exist apart from a 
 substantial form than sight apart from its form 
 which is the eye, or hearing apart from its form which 
 is the ear, or taste apart from its form which is the 
 tongue. Examine the brain, and you will see in- 
 numerable substances, and fibres likewise, and that 
 there is nothing there that is not organized. What 
 other evidence than this ocular proof is needed ?
 
 CHAPTER XI C., N. 279 399 
 
 But it is asked, What is affection there, and 
 what is thought there ? This may be inferred from 
 all things and each thing in the body ; in it are 
 many viscera, each fixed in its place, and these per- 
 form their functions by changes and variations of 
 state and form. That each is engaged in its own 
 operations is acknowledged the stomach in its 
 own, the intestines in theirs, the kidneys in theirs, 
 the liver, pancreas, and spleen in theirs, and the 
 heart and lungs in theirs ; and all of these are 
 moved to their work solely from within, and to be 
 moved from within is to be moved by changes and 
 variations of state and form. All this makes clear 
 that the operations of the purely organic substances 
 of the mind must resemble these, with the differ- 
 ence that the operations of the organic substances 
 of the body are natural, while those of the mind are 
 spiritual ; and that the two make one by correspond- 
 ences. 
 
 The nature of the changes and variations of 
 state and form in the organic substances of the 
 mind, which are affections and thoughts, cannot be 
 shown to the eye ; nevertheless they may be seen 
 as in a mirror in the changes and variations in the 
 state of the lungs in speaking and singing. There 
 is also a correspondence ; for the tone of the voice 
 in speaking and singing, and its articulations, which 
 are the words of speech and the modulations of sing- 
 ing, are made by the lungs, and tone corresponds 
 to affection and speech to thought. They are also 
 produced therefrom ; and this is done by changes
 
 400 THE "DIVINE 'PROVIDENCE 
 
 and variations in the state and form of the organic 
 substances in the lungs, and from the lungs through 
 the trachea or windpipe in the larynx and glottis, 
 and then in the tongue, and finally in the lips. The 
 first changes and variations of the state and form 
 of the tone take place in the lungs, the second in 
 the trachea and larynx, the third in the glottis by 
 the varied openings of its orifices, the fourth in the 
 tongue by its various adaptations to the palate and 
 the teeth, the fifth in the lips by their varied forms. 
 All this makes clear that mere changes and varia- 
 tions, successively continued, in the state of organic 
 forms, produce tones and their articulations, which 
 are speech and singing. Inasmuch, then, as tone 
 and speech are produced from no other source than 
 the affections and thoughts of the mind (for they 
 exist from these, and never apart from them), it is 
 evident that the affections of the will are changes 
 and variations in the state of the purely organic 
 substances of the mind, and that the thoughts of 
 the understanding are changes and variations in the 
 form of those substances, the same as in the pul- 
 monary substances. 
 
 As affections and thoughts are mere changes in 
 the state of the forms of the mind it follows that 
 memory is nothing else than the state of these 
 changes that is permanent. For all changes and 
 variations of state in organic substances are such 
 that having once become habitual they are perma- 
 nent. Thus the lungs are habituated to produce 
 various sounds in the trachea, and to vary them
 
 CHAPTER XIV., N. 280 401 
 
 in the glottis, to articulate them with the tongue, 
 and to modify them with the mouth ; and these 
 organic activities, having once become habitual, are 
 in the organs and can be reproduced. That these 
 changes and variations are infinitely more perfect in 
 the organic structures of the .mind than in those of 
 the body is evident from what has been said in The 
 Divine Love and the Divine Wisdom (n. 199-204), 
 where it has been shown that all perfections increase 
 and ascend by degrees and according to degrees. 
 More about this may be seen below (n. 319). 
 
 280. Another error of the age is that when 
 sins have been remitted they are removed. Those 
 are in this error who believe that sins are remitted 
 to them by the sacrament of the Supper, although 
 they have not removed them from themselves by 
 repentance. Those also are in it who believe that 
 they are saved by faith alone*; also those who be- 
 lieve that they are saved by papal dispensations. 
 All of these believe in mercy apart from means and 
 in instant salvation. Yet when this is reversed it 
 becomes a truth, namely, that when sins have been 
 removed they have also been remitted ; for repent- 
 ance precedes remission, and without repentance 
 there is no remission. Therefore the Lord com- 
 manded the disciples 
 
 To preach repentance for the remission of sins (Luke 
 
 xxiv. 47). 
 And John "preached the baptism of repentance for the 
 
 remission of sins" (Luke iii. 3). 
 
 To every one the Lord remits sins. He does not
 
 402 THE 'DIVINE TROWDENCF. 
 
 accuse and impute. And yet He can take them 
 away only in accordance with the laws of His Di- 
 vine providence ; for when to Peter (who asked how 
 often he should forgive a brother sinning against 
 him, whether seven times,) the Lord said 
 
 That he should forgive not only seven times but until 
 seventy times seven (Matt, xviii. 21, 22), 
 
 what will not He forgive who is mercy itself? 
 
 281. (iv.) Thus the permission of evil is for the 
 sake of the end, that there may be salvation. It is 
 acknowledged that man has full liberty to think 
 and will, but not full liberty to say and to do what- 
 ever he thinks and wills. For he can think like 
 an atheist, can deny God, blaspheme the holy 
 things of the Word and the church, and can even 
 desire to destroy thern by word and deed to their 
 utter extermination ; but this is prevented by civ- 
 il, moral, and ecclesiastical laws ; consequently he 
 cherishes inwardly these wicked and impious things 
 by thinking and willing and also purposing them, 
 but not doing them. One who is not an atheist 
 has also full liberty to think about many things 
 that pertain to evil, such as things fraudulent, las- 
 civious, revengeful, and other insanities ; and some- 
 times he does them. Who can believe that unless 
 man had full liberty he not only could not be saved 
 but would even perish utterly? 
 
 Now let reason be heard : Every man is from 
 birth in evils of many kinds ; these evils are in his
 
 CHAPTER XI P., N. 281 403 
 
 will, and whatever is in the will is loved ; for that 
 which a man wills from the interior he loves, and 
 that which he loves he wills, and the will's love 
 flows into the understanding and makes its delight 
 to be felt therein, and from that it comes into the 
 thoughts, and also into the intentions. If, there- 
 fore, man were not permitted to think in accord- 
 ance with his will's love, which is implanted in him 
 by inheritance, that love would remain shut in, and 
 would never be seen by him, and a love of evil 
 that is not seen is like an enemy in ambush, like 
 matter in an ulcer, like poison in the blood, or cor- 
 ruption in the breast, which, if they are kept shut 
 in, induce death. But on the other hand, if man is 
 permitted to think about the evils of his life's love, 
 even so far as to do them, they can be cured by 
 spiritual means, as diseases are by natural means. 
 
 What a nian would be if he were not permitted 
 to think in accordance with the delights of his life's 
 love shall now be told. He would no longer be 
 a man. His two faculties called liberty and ration- 
 ality, in which the essential humanity consists, 
 would be destroyed. The delights of these evils 
 would occupy the interiors of his mind, even to the 
 extent that the door would be closed ; and in that 
 case he could speak and a<5t only in accordance with 
 those delights, thus he would ac"l insanely, not only 
 in his own sight but also before the world, and at 
 last he would not know enough to cover his shame. 
 But that he may not become such he is indeed per- 
 mitted to think about and to will the evils of his
 
 404 THE 'DIVINE ^PROVIDENCE 
 
 inherited nature, but not to talk about and do them; 
 and in the meantime he learns civil, moral, and spir- 
 itual things, and these enter into his thoughts and 
 remote the insanities, and by means of this know- 
 ledge he is healed by the Lord ; and yet no further 
 than to know how to guard the door, unless he also 
 acknowledges God and implores His help that he 
 may be able to resist the insanities. Then so far as 
 he resists them so far he refuses them admittance 
 into his intentions, and finally into his thoughts. 
 
 Since, then, man is free to think as he pleases, 
 to the end that his life's love may come forth from 
 its lurking-places into the light of his understand- 
 ing, and since otherwise he could know nothing 
 about his evil, and therefore could not shun it, it 
 follows that the evil would so grow in him that no 
 spot for restoration would be. left in him, and 
 scarcely any in his children if he should beget any, 
 for the parent's evil is transmitted to the offspring. 
 But the Lord provides that this shall not take place. 
 
 282. It would have been possible for the Lord 
 to heal the understanding in every man, and thus 
 cause him to think what is good and not what is 
 evil, and this by fears of various kinds, by miracles, 
 by conversations with the dead, and by visions and 
 dreams. But to heal the understanding alone is 
 to heal man only from without ; for the understand- 
 ing with its thought is the external part of man's 
 life, while the will with its affection is the internal 
 part of his life; consequently the healing of the un- 
 derstanding alone would be like palliative healing,
 
 CHAPTER XIV., N. 283 405 
 
 whereby the interior malignity, shut in and wholly 
 prevented from going out, would destroy first the 
 near and then the remote parts, even till the whole 
 would become dead. It is the will itself that must 
 be healed, not by means of an influx into it of the 
 understanding, for that is not possible, but by 
 means of instruction, and exhortation by the under- 
 standing. If the understanding alone were healed 
 man would become like a dead body embalmed or 
 encased in fragrant aromatics and roses, which 
 would soon draw from the corpse so foul a stench 
 that they could not be brought near to any one's 
 nostrils. So would it be with heavenly truths in the 
 understanding if the will's evil love were shut in. 
 
 283. Man is permitted to think about evils, 
 as has been said, even so far as to purpose to do 
 them, in order that they may be removed by means 
 of civil, moral, and spiritual things ; and this is done 
 when he thinks that a thing is contrary to what is 
 just and equitable, to what is honorable and becom- 
 ing, and to good and truth ; thus contrary to the 
 tranquility, the joy, and the blessedness of life. By 
 means of these three, civil and moral and spiritual 
 things, the Lord heals the love of man's will, first 
 by means of fears, and afterwards by means of loves. 
 Nevertheless, evils are not separated and cast out 
 from man, but are only removed and transferred to 
 the sides ; and when they are there and good is at 
 the centre, evils do not appear ; for whatever is at 
 the centre is direclly under view, and is seen and 
 perceived. But it must be kruown that although
 
 406 THE 'UIl/INb TROYIDENCE 
 
 good is at the centre man is not therefore in good 
 unless the evils that are at the sides bend down- 
 ward or outward ; if they look upward or inward 
 they have not been removed, for they are still striv- 
 ing to return to the centre. They bend and look 
 downward or outward when man is shunning his 
 evils as sins, and still more when he turns away from 
 them ; for he then condemns and assigns them to 
 hell, and makes them look hellwards. 
 
 284. Man's understanding is a recipient of both 
 good and evil and of both truth and falsity, but his 
 will itself is not ; this must be either in evil or in 
 good, it cannot be in both, for the will is the man 
 himself, and his life's love is there. In the under- 
 standing, however, good and evil are separated, like 
 what is internal and what is external, and in con- 
 sequence man can be interiorly in evil and exteri- 
 orly in good ; and yet during his reformation good 
 and evil meet, and then conflict and combat arise ; 
 this, if severe, is called temptation, but if not severe 
 it goes on like the fermentation of wine or liquor. 
 If good then conquers, . evil with its falsity is re- 
 moved to the sides, comparatively as dregs fall to 
 the bottom of a vessel ; and the good is like wine 
 that becomes generous after fermentation, or liquor 
 that becomes clear. But if evil conquers, good with 
 its truth is removed to the sides, and becomes tur- 
 bid and offensive, like unfermented wine or liquor. 
 This process is compared to fermentation because 
 "ferment" [leaven] signifies in the Word the falsity 
 of evil (as in Hoseav\\. 4 ; Luke xii. i ; and elsewhere).
 
 XV. 
 
 THE DIVINE PROVIDENCE IS EQUALLY WITH THE EVIL AND 
 WITH THE GOOD. 
 
 285. 
 
 IN every man, good or evil, there are two facul- 
 ties, one of which constitutes the understand- 
 ing, and the other the will. The faculty that 
 constitutes the understanding is an ability to un- 
 derstand and think ; this faculty is therefore called 
 rationality. The faculty that constitutes the will is 
 an ability to do these things freely, that is, to think 
 and consequently to speak and to at in any way 
 not contrary to reason or rationality ; for to a(5t 
 freely is to acl; whenever one pleases and as he 
 pleases. Since these two faculties never cease, and 
 are continuous from firsts to lasts in all things and 
 in each thing that man thinks and does, and as 
 they are not in man from himself but are present 
 with him from the Lord, it follows that 'the Lord's 
 presence, when in them, is in the particulars and 
 even in the least particulars of man's understand- 
 ing and thought, and also of his will and affection, 
 and in the least particulars of his speech and aclion 
 therefrom. Remove these faculties from any least 
 particular, and you will not be able to think or 
 speak of it as a man.
 
 408 THE W/INE 'PROVIDENCE 
 
 It has been abundantly shown already that it is 
 through these two faculties that man is a man, that 
 he is able to think and speak, to perceive what is 
 good and to understand truths, not only civil and 
 moral but also spiritual, also to be reformed and 
 regenerated in a word, that he is able to be con- 
 joined with the Lord and thereby live for ever ; 
 and furthermore, that evil men as well as good 
 men possess these two faculties. Since, then, these 
 faculties are in man from the Lord, and are not 
 appropriated to man as his (for what is Divine can- 
 not be appropriated to man as his, but can be ad- 
 joined to him and thereby appear as his), and since 
 this Divine with man is in the least particulars of 
 his life, it follows that the Lord governs every least 
 particular, in an evil man as well as in a good man, 
 for the Lord's government is what is called the 
 Divine providence. 
 
 286. And since it is a law of the Divine pro- 
 vidence that man shall be able to acl; from freedom 
 in accordance with reason, that is, from the two 
 faculties, liberty and rationality, and since it is also 
 a law of the Divine providence that what a man 
 does shall seem to him to be from himself, and 
 therefore to be his own, also that it is a law that 
 evils must be permitted in order that man may be 
 led out of them, it follows that man has the ability 
 to misuse these faculties, and from freedom in 
 accordance with reason to confirm whatever he 
 pleases ; for he is able to make whatever he pleases 
 to be reasonable, whether it is in itself reasonable
 
 CHAPTER XV., N. 286 409 
 
 or not. Consequently some say, "What is truth? 
 Am I not able to make anything I wish to be 
 true?" And does not the world do this? And 
 whoever does this does it by reasonings. Assume 
 the falsest proposition and ask an ingenious man 
 to prove it, and he will prove it. Ask him, for 
 instance, to prove that man is a beast ; or that the 
 soul is like a little spider in its web, and governs 
 the body as the spider governs by means of its 
 threads ; or tell him that religion is nothing but a 
 mere restraint and he will prove any one of the 
 things proposed until it looks as if it were true. 
 What is easier? For he knows nothing about the 
 nature of appearances, or of falsity assumed as truth 
 from a blind faith. 
 
 It is for this reason that man is unable to see 
 this truth, namely, that the Divine providence is 
 in the least particulars of the understanding and 
 will, or what is the same, in the least particulars 
 of thought and affection in every man, whether 
 bad or good. He confuses himself especially by 
 the thought that then evils also would be from the 
 Lord ; but it will be seen in what now follows that 
 not the least fraction of evil is from the Lord, but 
 that evil is from man through his confirming in 
 himself the appearance that he thinks, wills, speaks, 
 and acts from himself. That this may be seen 
 clearly it will be set forth in the following order : 
 
 (i.) The Divine providence, not only with the 
 good but with the evil as well, is uni-
 
 410 THE ^lYlNE TROWDENCE 
 
 versal in every least particular ; and 
 yet it is not in their evils. 
 
 The evil are continually leading themselves 
 into evils, but the Lord is continually 
 leading them away from evils. 
 
 The evil cannot be wholly led by the Lord 
 away from evil and into good so long as 
 they believe their own intelligence to be 
 everything and the Divine providence 
 nothing. 
 
 (iv.) The Lord governs hell by means of oppos- 
 ites ; and He governs in hell the evil 
 who are in the world in respecJ to their 
 interiors, biit not in respecl to their ex- 
 teriors. 
 
 287. (i.) The Divine providence, not only with 
 the good but with the evil as well, is universal in 
 every least particular; and yet it is not in their 
 evils. It is shown above that the Divine provid- 
 ence is in the least particulars of man's thought 
 and affections ; and this means that man can think 
 and will nothing from himself, but that every thing 
 that he thinks and wills, and says and does there- 
 from, is from influx ; if good from influx out of 
 heaven, and if evil from influx from hell ; or what 
 is the same, that good is from influx from the Lord, 
 and evil from what is man's own (proprium). But I 
 am aware that this can scarcely be comprehended, 
 because a distinction is made between that which 
 flows out of heaven or from the Lord and that 
 which flows out of hell or from what is man's own ; 
 and yet it is said that the Divine providence is in 
 the least particulars of man's thoughts and affec-
 
 CHAPTER XV., N. 288 411 
 
 tions, even to the extent that man can think and 
 will nothing from himself. But when it is added 
 that: he can also do this from hell, also from what 
 is his own, there appears to be a contradiction, and 
 yet there is not. That there is no contradiction 
 will be seen in what follows, when some things have 
 been premised that will illustrate the matter. 
 
 288. That no one can think from himself, but 
 can think only from the Lord, all the angels of 
 heaven confess ; while all the spirits of hell declare 
 that no one can think from any other than himself. 
 It has often been shown to these spirits, but in 
 vain, for they were unwilling to accept it, that no 
 one of them thinks or can think from himself, but 
 that it is from influx. But experience will teach, in 
 the first place, that every thing of thought and 
 affection, even with the spirits of hell, flows in out 
 of heaven ; but that this inflowing good is there 
 turned into evil and this truth into falsity, thus 
 every thing into its opposite. 
 
 This has been shown thus : A certain truth from 
 the Word was sent down out of heaven, and was 
 received by those who were in the upper part of 
 hell, and by them it was sent down into the lower 
 parts, even to the lowest ; and on the way it was 
 gradually turned into falsity, and at last into a fals- 
 ity wholly opposite to the truth ; and those in whom 
 this change was made were thinking the falsity as 
 if from themselves, and did not know otherwise, 
 although the truth thus falsified and perverted was 
 a truth flowing down out of heaven on its way to
 
 412 THE DIVINE 
 
 the lowest hell. I have heard three or four times 
 that it was so done. The same is true of good ; 
 this flowing down out of heaven is changed as 
 it goes into the evil opposite to the good. Thus 
 has it been made clear that truth and good going 
 forth from the Lord and received by those who 
 are in falsity and in evil are wholly changed and 
 pass into another form, so different that the first 
 form is not apparent. The same thing takes place 
 with every evil man, for he in respect to his spirit 
 is in hell. 
 
 289. It has been shown to me frequently that 
 no one in hell thinks from himself, but thinks from 
 others about him ; and that these others do not 
 think from themselves, but they, too, from others ; 
 and that thoughts and affections pass in order 
 from one society to another, and no one is aware 
 that they are not from himself. Some who believed 
 that they thought and willed from themselves were 
 sent into a society and were detained in it, and 
 communication with the neighboring societies to 
 which their thoughts were usually extended was 
 cut off. They were then told to think differently 
 from the spirits of that society and to compel them- 
 selves to think in an opposite way, but they con- 
 fessed that it was impossible. 
 
 This was done with many ; and even with Leib- 
 nitz, who was convinced that no one thinks from 
 himself, but only from others ; and that neither do 
 these think from themselves, but that all think by 
 influx out of heaven, and heaven by influx from
 
 CHAPTER XV., N. 296 413 
 
 the Lord. Some that thought carefully about this 
 have declared it to be astounding, and that scarcely 
 any one could be brought to believe it, because it 
 is wholly contrary to the appearance, and yet they 
 could not deny it, because it was fully shown. Nev- 
 ertheless, even while they were wondering about it, 
 they said that they could not then be blamed for 
 thinking evil, also that this made evil seem to be 
 from the Lord ; also that they did not comprehend 
 how the Lord alone could cause all to think so di- 
 versely. But these three points shall be unfolded 
 in what follows. 
 
 290. To the experiences already presented let 
 this be added : When it was granted me by the 
 Lord to speak with spirits and angels this arcanum 
 was at once disclosed to me ; for I was told from 
 heaven that, like others, I believed that I thought 
 and that I willed from myself, yet in facl; nothing 
 was from myself, but if good it was from the Lord., 
 and if evil it was from hell. That this was true I 
 had a living proof in various thoughts and affec- 
 tions induced upon me, and gradually it was granted 
 me to perceive and to feel it; and thereafter as 
 soon as any evil glided into my will, or any falsity 
 into my thought, I inquired into its source, and 
 this was disclosed to me, and I was permitted 
 to speak with those from whom it came, to confute 
 them, and to compel them to withdraw, and thus 
 to take back their evil and their falsity and to keep 
 them to themselves, and no longer to infuse any 
 such thing into my thought. This I have done a
 
 414 THE T)1V1NE 
 
 thousand times ; and I have now continued in this 
 state for many years, and continue in it still ; and 
 yet I seem to myself to think and to will from 
 myself, like others, with no difference ; for it is of 
 the Lord's providence that it should so appear to 
 every one, as has been shown above in its proper 
 place. Novitiate spirits wonder at this state of 
 mine, for it seems to them that I have no thought 
 or will from myself, and am therefore like an empty 
 something. But I laid open the mystery to them, 
 showing that while I think interiorly and perceive 
 what flows into my exterior thoughts, and whether 
 it is from heaven or from hell, and reject what is 
 from hell and receive what is from heaven, I still 
 seem to myself to think and to will from myself, as 
 it seems to them. 
 
 291. That all good is from heaven and all evil 
 from hell, is not among the things unknown in the 
 world ; for it is known to every one in the church. 
 Who in the church that has been inaugurated into 
 the priesthood does not teach that all good is from 
 God, and that man is unable from himself to ac- 
 cept anything except what has been given him from 
 heaven ; also that it is the devil who infuses evils 
 into the thoughts of men and leads, them astray 
 and excites them to do evils? Therefore the priest 
 who believes that he preaches from a holy zeal 
 prays that the Holy Spirit may teach him and di- 
 rect his thoughts and his words ; and some declare 
 that they have sensibly perceived that they have 
 been so actuated, and when their preaching is praised
 
 CHAPTER XV., N. 292 415 
 
 they piously reply that they have spoken from God 
 and not from themselves. Moreover, when they 
 see any one speaking well or doing well they say 
 that he has been led to it by God ; and on the 
 other hand, when they see any one talking or act- 
 ing wickedly they say that he has been led to it by 
 the devil. That there is such a mode of speaking 
 in the church is well known ; but who believes it to 
 be true? 
 
 292. That everything that a man thinks and 
 wills and speaks and does therefrom flows in from 
 one fountain of life, and yet that one fountain of 
 life, that is, the Lord, is not the cause of man's 
 thinking evil and falsity, can be illustrated in this 
 way from the natural world : That from its sun heat 
 and light go forth, and these two flow into all sub- 
 jects and objects that appear before the eyes, both 
 into g$od subjects and beautiful objects and into 
 evil subjects and unbeautiful objects, and produce 
 in these a variety of effects ; for they flow both 
 into trees that bear good fruits and into trees that 
 bear evil fruits, and even into the fruits themselves 
 and cause them to grow. They flow likewise into 
 good seed and into tares ; al^o into shrubs that 
 have a good use or are wholesome, and into shrubs 
 that have an evil use or are poisonous ; and yet it 
 is the same heat and the same light, in which there 
 is no cause of evil ; but the cause is in the recipi- 
 ent subjects and objects. 
 
 The heat that hatches eggs containing the 
 screech-owl, the horned owl, or the viper, acts in
 
 416 THE DIVINE VROYIDENCE 
 
 the same way as when it hatches eggs in which lie 
 hidden the dove, the beautiful bird, or the swan. 
 Put eggs of the two kinds under a hen, and they 
 will be hatched by her heat, which in itself is free 
 from harm. What, then, has the heat in common 
 with these evil and noxious things? The heat that 
 flows into marshy, stercoraceous, putrid, and cadav- 
 erous substances acts in the same way as when it 
 flows into things vinous, fragrant, active and living. 
 Who does not see that the cause is not in the heat 
 but in the recipient subject? Again, the same light 
 presents pleasing colors in one object and disagree- 
 able colors in another; it even grows bright and 
 glows in objects of shining whiteness, and becomes 
 dim and dusky in those verging to black. 
 
 The same is true in the spiritual world. There, 
 too, there are heat and light, from its sun, which is 
 the Lord ; and from that sun these flow into their 
 subjects and objects. The subjects and objects there 
 are angels and spirits, particularly their voluntary 
 and intellectual capacities. The heat there is the 
 Divine love going forth, and the light there is the 
 Divine wisdom going forth ; and these are not the 
 cause of the difference in their reception by one 
 and by another, for the Lord says that 
 
 " He makes his sun to rise on the evil and on the good, 
 and sends rain on the just and on the unjust " (Matt. 
 v. 45)- 
 
 In the highest spiritual sense "the sun" means the 
 Divine love, and u rain" the Divine wisdom.
 
 CHAPTER XV., N. 294 417 
 
 * 293. To this I will add the angelic view of 
 will and intelligence in man, which is, that not a 
 grain of will or of prudence that is his own is pos- 
 sible in any man. They say that if a grain were 
 possible in any one neither heaven nor hell would 
 continue to exist, and the whole human race would 
 perish ; and the reason given is that myriads of 
 myriads of men, as many as have been born since 
 the creation of the world, constitute heaven and 
 hell ; and these are arranged in such an order, one 
 under another, that on either side they make a 
 one, heaven forming one beautiful Man, and hell 
 one monstrous Man. If any one of these had a 
 grain of will -or intelligence of his own that oneness 
 would not be possible, but would be rent asunder ; 
 and with it would perish that Divine form, which 
 can have consistence and permanence only when 
 the Lord is the All in all things, and these are 
 utterly nothing. They say further, that this is so 
 because the essential Divine is to think and to will 
 from itself, while the essential human is to think 
 and to will from God ; and the essential Divine 
 cannot be appropriated to any man, for if it were 
 man would be God. Keep this in mind, and if 
 you wish you will have it corroborated by the an- 
 gels when after death you go to the spiritual 
 world. 
 
 294. It has been stated above (n. 289) that 
 when some were convinced that no one thinks 
 from himself but only from others, and that the 
 others think not from themselves but from influx
 
 418 THE <L>/F/N 
 
 through heaven from the Lord, they said in thefr 
 wonder that they could not then be blamed for 
 doing evil ; also that this made evil seem to be 
 from the Lord ; also that they did not comprehend 
 how the Lord alone can cause all to think so di- 
 versely. As these three opinions must needs flow 
 into the thoughts of those who think of effects only 
 from effects, and not of effecls from causes, it is 
 necessary to take them up and explain them from 
 causes. 
 
 First : They could not then be blamed for doing 
 evil. For if every thing that a man thinks flows 
 into him from others the blame would seem to rest 
 on those from whom it comes ; and yet the blame 
 itself rests on him who receives, for he receives it 
 as his, and he does not know and is unwilling to 
 know anything to the contrary. For every one 
 wishes to be his own and to be led by himself, and 
 especially to think and to will from himself; for 
 this is freedom itself, which appears as the own 
 (proprium) in which every man is. If, then, he knew 
 that what he thinks and wills flows in from another 
 he would seem to himself like one bound and cap- 
 tive, and no longer his own master ; and thus all 
 the delight of his life would perish, and finally the 
 human itself. 
 
 That this is so I have often seen proved. It 
 has been granted to some to perceive and feel that 
 they were led by others ; they then became so en- 
 raged as to lose all self-control, and declared that 
 they would rather be kept bound in hell than not
 
 CHAPTER XV., N. 294 419 
 
 be allowed to think in accordance with their will 
 and to will in accordance with their thought. Not 
 to be allowed to do this they called being bound 
 in their very life, which is harder and more intol- 
 erable than being bound in body. Not to be al- 
 lowed to speak and acl: in accordance with their 
 thought and will they did not call being bound ; 
 because the delight in civil and moral life, which 
 consists in speaking and doing, checks and as it 
 were soothes this feeling. 
 
 Since, then, man is not willing to know that he 
 is led to think by others, but wishes to think from 
 himself, and believes that he does so, he must 
 needs conclude that he is blameable ; nor can he 
 rid himself of blame so long as he loves to think 
 what he is thinking ; but as soon as he ceases to 
 love this he releases himself from this bond to 
 others. This takes place when he knows that a 
 thing is evil, and wishes in consequence to shun it 
 and refrain from it. Then he is taken away by 
 the Lord from the society that is in that evil, and 
 is transferred to a society that is not in that evil. 
 But if he knows that evil and does not shun it the 
 blame is imputed to him and he becomes guilty of 
 that evil. Anything, therefore, that a man believes 
 that he does from himself is said to be done from 
 him, and not from the Lord. 
 
 Secondly : This makes evil to seem to be from 
 the Lord. This may be thought to be a conclusion 
 from what has been shown above (n. 288), namely, 
 that good flowing in from the Lord is turned in
 
 420 THE TtlVlNE 'PROVIDENCE 
 
 hell into evil, and truth into falsity. But anyone 
 can see that the evil and falsity are not from the 
 good and truth, and thus from the Lord, but are 
 from the recipient subject and object, which is in 
 evil and falsity, and which perverts and inverts that 
 which flows in, as is fully shown above (n. 292). 
 
 But it has been frequently shown in the preced- 
 ing pages what the source of evil and falsity is in 
 man. In the spiritual world an experiment was 
 made with those who believed that the Lord could 
 remove evils in the wicked and could put goods in 
 their place, and thus transfer all hell into heaven 
 and save all. But that this is impossible will be 
 shown near the close of this work, where instant 
 salvation and mercy apart from means are to be 
 treated of. 
 
 Thirdly : They do not comprehend how the Lord 
 alone can cause all to think so diversely. The Lord's 
 Divine love is infinite and His Divine wisdom is 
 infinite, and infinite things of love and 'of wisdom 
 go forth from the Lord, and these flow into all in 
 heaven, and therefrom into all in hell, and from 
 both of these into all in the world ; therefore think- 
 ing and willing fail in no one, for infinite things are 
 all things without limit. Those infinite things that 
 go forth from the Lord flow in both universally 
 and also most particularly ; for the Divine is uni- 
 versal from its least particulars; and it is these 
 Divine particulars that are called the universal, as 
 has been shown above ; and every Divine particu- 
 lar is also infinite. From this it can be seen that
 
 CHAPTER XV. t N. 296 421 
 
 the Lord alone causes every one to think and to 
 will in accordance with his quality and in accord- 
 ance with the laws of the Divine providence. That 
 all things that are in the Lord and go forth from 
 the Lord are infinite has been shown above (n. 
 4669) ; and also in the work on The Divine Love 
 and the Divine Wisdom (n. 17-22). 
 
 295. (ii.) The evil are continually leading them- 
 selves into evils, but the Lord is continually leading 
 them away from evils. What the Lord's Divine 
 providence is with the good is more easily com- 
 prehended than what it is with the evil ; but as 
 the latter is now treated of it shall be told in the 
 following order: (i.) In every evil there are things 
 innumerable. (2.) An evil man from himself con- 
 tinually leads himself more deeply into his evils. 
 (3.) The Divine providence with the evil is a con- 
 tinual permission of evil, to the end that there may 
 be a continual withdrawal from it. (4.) The with- 
 drawal from evil is effected by the Lord in a 
 thousand ways, and even in most secret ways. 
 
 296. That the Divine providence with the evil 
 may be more clearly seen and comprehended the 
 points that have been stated shall be explained in 
 the order of their presentation. First : In every 
 evil there are things innumerable. In man's sight 
 every evil appears as one simple thing, hatred 
 and revenge, theft and fraud, adultery and whore- 
 dom, pride and haughtiness, and other evils, so 
 appear, and it is not known that in every evil
 
 422 THE T>iyiNE 'PROVIDENCE 
 
 there are things innumerable, more than there are 
 fibres and vessels in a man's body. For an evil 
 man is hell in the least form ; and hell consists of 
 myriads of myriads, and every one there is in form 
 like a man, though monstrous, in which all the 
 fibres and vessels are inverted. The [evil] spirit is 
 itself an evil, appearing to itself as a one ; but as 
 many as are the innumerable things in a spirit so 
 many are the lusts of that evil ; for every man is 
 his own evil or his own good from the head to 
 the sole of the foot. Since, then, an evil man is 
 such, it is evident that he is one evil composed of 
 innumerable different ones, each of which is a dis- 
 tincl evil ; and these are called lustvS of evil. From 
 all this it follows that all these, in the order in 
 which they are, must be restored and turned about 
 by the Lord that man may be reformed ; and that 
 this can be done only by the Lord's Divine provid- 
 ence, step by step, from the earliest period of man's 
 life to the last. 
 
 Every lust of evil in hell, when it is represented, 
 appears like some noxious animal, as a dragon, or 
 a basilisk, or a viper, or a horned owl, or a screech- 
 owl, and so on ; the lusts of evil in an evil man 
 have a like appearance when he is looked at by 
 angels. All these forms of lusts must be changed, 
 one by one ; the man himself who appears in re- 
 specl: to his spirit as a monster man or as a devil, 
 must be so changed as to be like a beautiful angel ; 
 and every evil lust must be so changed as to ap- 
 pear like a lamb or a sheep, or like a pigeon or
 
 CHAPTER XV., N. 296 423 
 
 turtle-dove, which is the way in which the good 
 affections of the angels appear in heaven when 
 they are represented ; and to change a dragon into 
 a lamb, a basilisk into a sheep, or an owl into a 
 pigeon, can only be done gradually by eradicating 
 evil from its seed and implanting good seed in 
 place of it. This can only be done comparatively 
 as in the grafting of trees, the roots and some of 
 the trunk of which remain, and yet the ingrafted 
 branch turns the sap drawn up through the old 
 root into a sap that makes good fruit. The branch 
 to be ingrafted can be taken from no other source 
 than the Lord, who is the Tree of Life. This is in 
 accordance with the Lord's words {John xv. 1-7). 
 
 Secondly: An evil man from himself continually 
 leads himself more deeply into his evils. The ex- 
 pression, from himself, is used because all evil is 
 from man, for man turns good that is from the 
 Lord into evil, as has been said above. The es- 
 sential cause of the evil man's leading himself more 
 deeply into evil is that as he wills and does evil 
 he advances more and more interiorly, and also 
 more and more deeply, into infernal societies, and 
 in consequence the delight of evil grows ; and this 
 so occupies his thoughts that at length nothing is 
 sweeter to his sense. And he who has advanced 
 more interiorly and deeply into infernal societies 
 becomes as if he were bound with cords : although 
 so long as he lives in the world he does not feel 
 the cords, they are as if made of soft wool or 
 smooth threads of silk, which he loves because
 
 424 THE 'DIISINE TROYIDENCE 
 
 they titillate. But after death these cords from be- 
 ing soft become hard, and instead of titillating they 
 become galling. 
 
 That the delight of evil is augmented is known 
 from thefts, robberies, depredations, revenge, tyran- 
 ny, money-getting, and other evils. Who does not 
 feel the exaltation of delight in these things in the 
 measure of his success and unrestrained indulgence? 
 It is known that a thief feels such delight in thefts 
 that he is unable to refrain, and what is wonder- 
 ful, that he has more love for one coin that is 
 stolen than for ten received as a gift. The same 
 would be true of adultery if it had not been pro- 
 vided that this evil decreases in potency in the 
 measure of the abuse ; although with many a de- 
 light in thinking and talking about it remains, and 
 if nothing more there is still the lust of touch. 
 
 But it is not known that this increase of delight 
 comes of man's advancing into infernal societies 
 more and more interiorly and more and more 
 deeply, as from will and at the same time from 
 thought he commits the evils. So long as the evils 
 are in thought alone, and not in the will, man is 
 not in an infernal society with the evil, but he en- 
 ters it as soon as the evils are also in the will. 
 And if he then thinks that this evil is contrary to 
 the commandments of the decalogue, and regards 
 the commandments as Divine, he commits the evil 
 designedly, and thereby sinks himself to a depth 
 from which he can be led forth onlv by actual re- 
 pentance.
 
 CHAPTER XV., N. 296 425 
 
 It must be understood that in respe6l to his 
 spirit every man is in the spiritual world, in some 
 society there an evil man in an infernal society, 
 and a good man in a heavenly society, and some- 
 times when in deep meditation he appears there ; 
 also that as the sound of the voice with the spoken 
 words spreads itself all about in the air of the nat- 
 ural world, so affeclion with thought spreads itself 
 into societies in the spiritual world ; and this is a 
 correspondence, for affeclion corresponds to sound 
 and thought to speech. 
 
 Thirdly : The Divine providence with the evil is 
 a continual permission of evil, to the end that there 
 may be a continual withdrawal from it. The Di- 
 vine providence with evil men is a continual per- 
 mission, because nothing but evil can go forth from 
 their life ; for man is either in good or in evil, he 
 cannot be in both at the same time, nor alternately 
 unless he is lukewarm ; and it is not the Lord but 
 man that introduces evil of life into the will and 
 through the will into the thought. This is what is 
 called permission. 
 
 Since, then, all things that an evil man wills and 
 thinks are of permission, it may be asked what the 
 Divine providence therein is which is said to be in 
 the least particulars in every man, whether evil or 
 good. But it consists in this, that it continually 
 permits for the sake of the end, and permits such 
 things as pertain to the end and nothing else ; and 
 the evils that go forth from permission it contin- 
 ually surveys, separates, and purifies, sending away
 
 426 THE 'DIVINE TROYIDENCE 
 
 things discordant and discharging them by un- 
 known ways. These processes take place especially 
 in man's interior will, and from this in his interior 
 thought. The Divine providence is also unceasing 
 in keeping watch that what must be sent away and 
 discharged be not received again by the will ; since 
 all things that are received by the will are appro- 
 priated to the man, while whatever is received by 
 the thought and not by the will is separated and 
 banished. Such is the Lord's continual providence 
 with the evil, which is, as has been said, a contin- 
 ual permission, to the end that there may be an 
 unceasing withdrawal. 
 
 Of all this man knows scarcely anything, be- 
 cause he has no perception of it. The primary 
 reason that he has no perception of it is that these 
 evils are the evils pertaining to the lusts of his life's 
 love ; and these evils are not felt as evils but as 
 delights to which no one gives attention. Who at- 
 tends to the delights of his love? His thought 
 floats on in them like a boat borne by the current 
 of a river, and there is a perception as it were of 
 a fragrant atmosphere which is inhaled with a full 
 breath. Only in his external thought can he feel 
 something of them, and even there he gives no at- 
 tention to them unless he knows well that they 
 are evils. But of this more in what follows. 
 
 Fourthly : The withdrawal from evil is effected 
 by the Lord in a thousand ways, and even in most 
 secret ways. Only some of these have been dis- 
 closed to me, and none but the most general, which
 
 CHAPTER Xf., N. 296 427 
 
 are these : The delights of lusts of which man has 
 no knowledge are emitted in companies or in bun- 
 dles into the interior thoughts that belong to man's 
 spirit, and therefrom into his exterior thoughts, in 
 which they appear under a kind of feeling of satis- 
 faction or pleasure or longing ; and there they 
 are mingled with his natural and sensual delights. 
 There, too, are the means of separation and purifi- 
 cation, and also the ways of withdrawal and dis- 
 charge. The means are chiefly the delights of 
 meditation, of thought, and of reflection for the 
 sake of certain ends which are uses ; and the ends, 
 which are uses, are as many as are the particulars 
 and least particulars of one's business and office. 
 Or again, they are as many as the delights of re- 
 flection, to the end that he may appear like a civil 
 and moral man and also like a spiritual man ; be- 
 sides the undelightful things that insert themselves. 
 These delights, because they belong to one's love 
 in the external man, are the means of separation, 
 purification, excretion, and withdrawal of the de- 
 lights of the lusts of evil belonging to the internal 
 man. 
 
 Take, for example, an unjust judge who regards 
 gains or friendship as ends or as uses of his office ; 
 inwardly he is continually in these things, but out- 
 wardly he aims to act like a skilled lawyer and a 
 just man. He is constantly in the delight of med- 
 itation, thought, reflection, and purpose, that he 
 may so bend, turn, adapt, and adjifst the right that 
 there may still appear to be a conformity with the
 
 428 THE 'DIVINE VROVIDENCZ 
 
 laws and a semblance of justice, not knowing- that 
 his internal delight consists of cunning, frauds, de- 
 ceits, clandestine thefts, and many other things, and 
 that this delight, made up of so many delights of 
 the lusts of evil, rules in all things and each thing 
 of his external thought, wherein are the delights 
 of appearing to be just and sincere. The internal 
 delights are let down into these external delights, 
 and are mixed with them like various kinds of food 
 in the stomach ; and there they are separated, puri- 
 fied, and conducted away ; nevertheless, this is done 
 only with the most noxious delights of the lusts of 
 evil. 
 
 For with an evil man no separation, purification, 
 and withdrawal is possible except of the more nox- 
 ious evils from the less noxious ; while with a good 
 man there can be not only a separation, purification, 
 and withdrawal of the more noxious evils, but also 
 of the less noxious ; and this is done by means of 
 the delights of affeclions for what is good and true 
 and for what is just and sincere, into which he 
 comes so far as he regards evils as sins and in con- 
 sequence shuns them and turns away from them, 
 and still more if he fights against them. Such are 
 the means by which the Lord purifies all who are 
 saved. These He also purifies by external means, 
 which are the interests of fame and honor, and 
 sometimes of wealth ; although there is implanted 
 in these by the Lord the delights of affections for 
 good and truth, by which they are set in order and 
 are fitted to become delights of love of the neighbor.
 
 CHAPTER XV., N. 296 429 
 
 If one could see the delights of the lusts of evil 
 together in some form, or if he could clearly per- 
 ceive them by any sense? he would see and perceive 
 them to be too numerous to be denned ; for all hell 
 is nothing but a form of all the lusts of evil, and 
 there no lust of evil is exactly like another or the 
 same as another, neither can there be to eternity. 
 And of these numberless lusts man knows scarcely 
 anything, still less how they are connected. Nev- 
 ertheless, the Lord through His Divine providence 
 continually permits them to come forth, to the end 
 that they may be taken away, which is done in 
 every order and series. An evil man is a hell in 
 the least form, as a good man is a heaven in the 
 least form. 
 
 That this withdrawal from evils is effected by 
 the Lord in a thousand ways, even the most secret 
 ways, one can best see and be convinced of by 
 comparison with the secret operations of the soul 
 in the body. Those that man has any knowledge 
 of are the following : The food that he is about 
 to eat he looks at, perceives the odor of, hungers 
 for, tastes, chews with his teeth, rolls to the oesoph- 
 agus with his tongue, and thus into the stomach. 
 But the soul's secret workings, of which man knows 
 nothing because he has no sensation of them, are 
 these : That the stomach rolls about the food re- 
 ceived, opens and separates it by means of solvents, 
 that is, digests it, offers fitting portions of it to the 
 little mouths there opening and to the veins that 
 drink them in, sends some to the blood, some to
 
 430 THE 'DIVINE TROWDENCE 
 
 the lymphatic vessels, some to the lacteal vessels of 
 the mesentery, and some down to the intestines ; 
 and finally the chyle, conveyed through the thoracic 
 duel; from its receptacle in the mesentery, is carried 
 into the vena cava, and so into the heart, and from 
 the heart into the lungs, from them through the 
 left ventricle of the heart into the aorta, and from 
 this by its branches into the viscera of the whole 
 body and to the kidneys ; and in every one of these 
 organs a separation of the blood, a purification and 
 a withdrawal of heterogeneous substances is effected ; 
 not to speak of how the heart presents its blood, 
 when defecated in the lungs, to the brain, which is 
 done through the arteries called carotids, and how 
 the brain returns the blood vivified to the vena 
 cava (just above where the thoracic duel: brings in 
 the chyle), and so back again to the heart. 
 
 These and innumerable others are the secret 
 operations of the soul in the body. These oper- 
 ations are not felt by man, and he who is not versed 
 in the science of anatomy knows nothing about 
 them. And yet similar things take place in the 
 interiors of man's mind ; for nothing can take place 
 in the body except from the mind ; for man's mind 
 is his spirit, and his spirit is equally a man, with 
 the difference only that whatever is done in the 
 body is done naturally, and whatever is done in the 
 mind is done spiritually ; the similitude is com- 
 plete. From all this it is evident that the Divine 
 providence works in every man in a thousand ways, 
 even to the most secret, and that its unceasing end
 
 CHAPTER XV., N. 297 431 
 
 is to purify him, because its end is to save him ; 
 and that nothing is incumbent on man except to 
 remove evils in the external man. All the rest the 
 Lord provides if He is appealed to. 
 
 297. (iii.) The evil cannot be wholly led by the 
 Lord away from evil and into good so long as they 
 believe their own intelligence to be everything, and 
 the Divine providence nothing. The appearance is 
 that man has the ability to withdraw himself from 
 evil, provided he thinks this or that to be contrary 
 to the common good, contrary to what is useful, 
 and contrary to the law of the nation and of na- 
 tions. This an evil man can do as well as a good 
 man, provided he is such by birth or by practice as 
 to be able inwardly in himself to think analytically 
 and rationally with some clearness. But he is not 
 able to withdraw himself from evil. And the rea- 
 son of this is that while the Lord gives to every 
 man, the good and the evil alike, the capacity to 
 understand and perceive things, even abstractly, 
 as has been shown above throughout, yet man from 
 that capacity is not able to deliver himself from evil, 
 because evil belongs to the will, and the under- 
 standing flows into the will only as with light, en- 
 lightening and teaching ; and if the heat of the will, 
 that is, man's life's love, is glowing with a lust of 
 evil it is frigid in affection for good ; and in conse- 
 quence, he does not receive [that light], but either 
 rejects or extinguishes it, or by some contrived fals- 
 ity turns it into evil. It is in this as with the light
 
 432 THE ViyiNE TROflDENCE 
 
 of winter, which is equally clear with the summer's 
 light, and ads in a like manner as it flows in upon 
 the frozen trees. But this can be seen more fully 
 in the following order : (i.) One's own intelligence, 
 when the will is in evil, sees nothing but falsity, and 
 has no desire or ability to see anything else. (2.) If 
 one's own intelligence then sees truth it either turns 
 itself away or it falsifies the truth. (3.) The Di- 
 vine providence continually causes man to see 
 truth, and also gives an affection for perceiving it 
 and for receiving it. (4.) By this means man is 
 withdrawn from evil, not by himself, but by the 
 Lord. 
 
 298. But that these things may be made evi- 
 dent to the rational man, whether he be an evil or 
 a good man, thus whether he be in the light of win- 
 ter or of summer (for colors appear the same in 
 both), they shall be explained in their order. First : 
 One's own intelligence, when the will is in evil, sees 
 nothing but falsity, and has no desire or ability to 
 see any thing else. This has often been shown in 
 the spiritual world. Every man when he becomes 
 a spirit, which takes place after death (for he then 
 puts off the material body and puts on the spirit- 
 ual), is introduced by turns into the two states of 
 his life, the external and the internal. While he 
 is in the external state he speaks and acls ration- 
 ally and wisely, just as a rational and wise man does 
 in the world ; he can also teach others many things 
 that pertain to moral and civil life ; and if he has 
 been a preacher he can teach things pertaining to
 
 CHAPTER XV., N. 298 453 
 
 spiritual life. But when from this external state 
 he is let into his internal, and the external is put 
 to sleep and the internal is awakened, if he is an 
 evil man the scene is changed ; from being rational 
 he becomes sensual, and from being wise he be- 
 comes insane, for he then thinks from the evil of 
 his will and its delight, thus from his own intelli- 
 gence, and he sees nothing but falsity and does no* 
 thing but evil, believing that wickedness is wisdom 
 and that cunning is prudence ; and from his own 
 intelligence he believes himself to be a deity, and 
 with his whole mind drinks in nefarious schemes. 
 
 Such insanities I have often seen ; I have also 
 seen spirits let into these alternate states two or 
 three times within an hour ; and they were then per- 
 mitted to see their insanities and to acknowledge 
 them ; nevertheless they were unwilling to remain 
 in a rational and moral state, but turned themselves 
 back of their own accord into their internal state, 
 which was sensual and insane, for they loved this 
 more than the other, because the delight of their 
 life's love was in it. Who can believe that an 
 evil man is such behind his outward appe'arance, 
 and that he undergoes such a transformation when 
 he enters into what is within? From this experi- 
 ence alone it can be seen what one's own intelli- 
 gence is when he thinks and acls from the evil of 
 his will. It is otherwise with the good : when these 
 from the external state are admitted into the inter- 
 nal they become still wiser and better behaved. 
 
 Secondly : If one's own intelligence then sees
 
 434 THE <D/F/N 
 
 truth it either turns itself away or it falsifies the 
 truth. Man has a voluntary self (proprium) and an 
 intellectual self; the voluntary self is evil, and the 
 intellectual self is falsity therefrom ; the latter is 
 meant by "the will of man," and the former by 
 "the will of the flesh" (in John i. 13). The vol- 
 untary self in its essence is love of self, and the in- 
 tttleclual is conceit from that love ; these two are 
 like two consorts, and their marriage is called the 
 marriage of evil and falsity. Every evil spirit is 
 admitted into this marriage before he comes into 
 hell, and when he is in it he does not know what 
 good is, for he calls his evil good because he feels 
 it to be delightful ; and he then turns away from 
 the truth and is unwilling to see it, because he sees 
 the falsity that is in harmony with his evil as the 
 eye sees what is beautiful, and he hears it as the ear 
 hears what is harmonious. 
 
 Thirdly: The Divine providence continually causes 
 man to see trutli, and aho gives an ajfeElion for 
 perceiving it and receiving it. This is done be- 
 cause the Divine providence acls from the interior, 
 and through it flows into exteriors, that is, from the 
 spiritual into the things that are in the natural man ; 
 and by the light of heaven enlightens the under- 
 standing, and by the heat of heaven vivifies the 
 will. The light of heaven in its essence is Divine 
 wisdom, and the heat of heaven in its essence is Di- 
 vine love, and from the Divine wisdom nothing else 
 can flow in but truth, and from the Divine love no- 
 thing else can flow in but good ; and from this tire
 
 CHAPTER XV., N. 298 435 
 
 Lord gives in the understanding an affection for 
 seeing truth and also for perceiving and receiving it. 
 Thus man becomes a man both in external and in 
 internal aspect. Does not every one wish to appear 
 a rational and spiritual man ? And does not every 
 one know that he wishes so to appear, that he may 
 be believed by others to be a true man ? If, there- 
 fore, he is rational and spiritual in external form 
 only, and not also in internal form, is he a man ? 
 Is he anything but as a player upon the stage or 
 as an ape with a face almost human ? From this 
 can it not be acknowledged that he alone is a man 
 who is interiorly what he wishes to seem to others 
 to be? He who acknowledges the one must ac- 
 knowledge the other. One's own intelligence can 
 establish the human form in externals only ; but the 
 Divine providence establishes that form in the in- 
 ternals, and through these in the externals ; and 
 when it has been so established man does not merely 
 appear to be a man but he is a man. 
 
 Fourthly : By this means man is withdrawn 
 from evil, not by himself but by the Lord. When 
 the Divine providence enables man to see truth, 
 and at the same time gives him an affection for it, 
 man can be withdrawn from evil, because truth in- 
 structs and directs, and when the will does accord- 
 ingly it conjoins itself with the truth, and in itself 
 it turns the truth into good ; for the truth comes 
 to be of its love, and what is of the love is good. 
 All reformation is effected by means of truth, and 
 not without it ; for without truth the will is con-
 
 436 THE Til'/lNE VRO1/IDENCE 
 
 tinually in its own evil, and if it consults the under- 
 standing it is not instructed, but the evil is con- 
 firmed by falsities. 
 
 In respecl: to intelligence, it appears both to the 
 good man and f.o the evil man to be his, even his 
 own ; moreover, a good man is bound to at from 
 intelligence as if it were his own just as much as 
 an evil man ; but fre that believes in the Divine pro- 
 vidence is withdrawn from evil, while he that does 
 not believe is not withdrawn ; and he believes who 
 acknowledges evil to be sin and wishes to be with- 
 drawn from it, while he does not believe who does 
 not so acknowledge and wish. The difference be- 
 tween these two kinds of intelligence is like the 
 difference between that which is believed to, be in 
 itself, and that which is believed not to be in itself 
 and yet as if in itself; or it is like the difference be- 
 tween an external without a correlative internal and 
 an external with a correlative internal ; thus it is 
 like the difference between the words and gestures 
 of mimics and actors who personate kings, princes, 
 and generals, and the kings, princes, and generals 
 themselves ; the latter are such both inwardly and 
 outwardly, while the others are such only outwardly, 
 and when this outward is put off they are called 
 comedians, performers, and players. 
 
 299. (iv.) The Lord governs hell by oppos- 
 ite s ; a?id He governs in hell the evil who are in 
 the world in respecl io their interiors, but not in re- 
 specl to their exteriors. He that does not know
 
 CHAPTER XV., N. JOO 437 
 
 what heaven is and what hell is can know nothing 
 about what man's mind is. The mind of man is his 
 spirit that lives after death. This is because the 
 mind or spirit of man is wholly in the form in which 
 heaven is or in which hell is ; there is not the 
 slightest difference, except that one is the -greatest 
 and the other the least, or that one is the effigy 
 and the other the type. Consequently in respecl: to 
 his mind or spirit man is either a heaven or a hell 
 in the least form. He that is led by the Lord is a 
 heaven, and he that is led by what is his own is 
 a hell. Since, then, it has been granted me to 
 know what heaven is and what hell is, and it is im- 
 portant to know what man is in respecl: to his mind 
 or spirit, I will describe both briefly. 
 
 300. All that are in heaven are nothing but 
 affections for good and thoughts of truth therefrom, 
 and all that are in hell are nothing but lusts of 
 evil and imaginations of falsity therefrom ; and 
 these are so arranged on either side that the lusts 
 of evil and the imaginations of falsity in hell are 
 direclly opposed to the affections for good and the 
 thoughts of truth in heaven. Consequently hell is 
 under heaven, diametrically opposite to it ; that is, 
 diametrically opposite like two men lying in op- 
 posite ways, or standing as antipodes, thus in- 
 versely to each other and meeting at the soles of 
 the feet, or with the heels together. Sometimes 
 hell is seen to be so situated or reversed in respecl: 
 to heaven. This is because those that are in hell 
 make lusts of evil the head and affections for good
 
 438 THE ^DIYINE TROl^IDENCE 
 
 the feet, while those who are in heaven make affec- 
 tions for good the head and lusts of evil the soles 
 of the feet ; hence the mutual opposition. When 
 it is said that in heaven there are affections for good 
 and consequent thoughts of truth, and in hell there 
 are lusts of evil and consequent imaginations of 
 falsity, it is meant that there are spirits and angels 
 there who are such ; for every one is his own affec- 
 tion or his own lust, an angel of heaven is his own 
 affection and a spirit of hell is his own lust. 
 
 301. The angels of heaven are affections for 
 good and consequent thoughts of truth, because 
 they are recipients of Divine love and Divine wis- 
 dom from the Lord. All affections for good are 
 from the Divine love, and all thoughts of truth are 
 from the Divine wisdom. But the spirits of hell are 
 lusts of evil and consequent imaginations of falsity, 
 because they are in the love of self and in their 
 own intelligence, and all lusts of evil are from the 
 love of self, and the imaginations of falsity are from 
 one's own intelligence. 
 
 302. The arrangement of affections in heaven 
 and of lusts in hell is wonderful, and is known to 
 the Lord alone. In each they are distinguished 
 into genera and species, and are so conjoined as to 
 act as one. And because they are distinguished 
 into genera and species they are distinguished into 
 societies greater and less ; and because they are 
 so conjoined as to act as one they are conjoined 
 like all the things that are in man. Consequently 
 heaven in its form is like a beautiful man, whose
 
 CHAPTER XV., N. 304 439 
 
 soul is the Divine love and Divine wisdom, thus the 
 Lord ; and hell in its form is like a monstrous man, 
 whose soul is the love of self and self-intelligence, 
 thus the devil; for there is no devil who is sole 
 lord there, but the love of self is called the devil. 
 
 303. But in order to make it more clear what 
 heaven is and what hell is, let delights of good be 
 substituted for affections for good, and delights of 
 evil for lusts of evil ; for there is no affection or 
 lust without delight, since these make the life of 
 every one. These delights are what are distinguished 
 and conjoined in the way described above respect- 
 ing affections for good and lusts of evil. The de- 
 light of his affection fills and surrounds every an- 
 gel of heaven, and a general delight fills and sur- 
 rounds every society of heaven, and the delight of 
 all together or a most general delight fills and sur- 
 rounds the universal heaven. In like manner the 
 delight of his lust fills and surrounds, every spirit 
 of hell, and a general delight every society of hell, 
 and the delight of all or a most general delight fills 
 and surrounds the entire hell. Because, as said 
 above, the affections of heaven and the lusts of hell 
 are diametrically opposed to each other, it is clear 
 that the delight of heaven is so undelightful in hell 
 that it cannot be endured, and on the other hand, 
 that the delight of hell is so undelightful in heaven 
 that it cannot be endured. This is the cause of 
 the antipathy, aversion, and separation. 
 
 304. Inasmuch as these delights constitute the 
 life of every one in particular and of all in general,
 
 440 THE 'DIVINE TROYIDENCE 
 
 they are not felt by those who are in them, but their 
 opposites are felt when they approach, especially 
 when they are turned into odors ; for every delight 
 corresponds to an odor, and in the spiritual world 
 may be converted into an odor ; and then the gen- 
 eral delight in heaven is sensed as the odor of a 
 garden, with variety according to the varieties of 
 fragrance there from flowers and fruits, while the 
 general delight in hell is sensed as stagnant water 
 into which different kinds of filth have been thrown, 
 with variety according to the odors from putrid and 
 offensive things therein. How the delight of each 
 affection for good in heaven and the delight of the 
 lust of evil in hell is felt it has been granted me 
 to know ; but it would require too much space to 
 explain it here. 
 
 305. I have heard many newcomers from the 
 world complain that they had not known that their 
 life's lot would be in accordance with the affections 
 of their love, saying that in the world they had 
 not thought about these affections, still less about 
 their delights, because they had loved whatever 
 was delightful to them, and had merely believed 
 that every one's lot would be in accordance with 
 their thoughts from intelligence, especially in ac- 
 cordance with the thoughts arising from their piety 
 and faith. But it was replied that they could have 
 known if they had wished, that evil of life is out of 
 harmony with heaven and displeasing to God, but 
 is in harmony with hell and pleasing to the devil, 
 and on the other hand, that good of life is in har-
 
 CHAPTER XV., N. }OJ 441 
 
 mony with heaven and pleasing to God, and out 
 of harmony with hell and displeasing to the devil ; 
 consequently that evil in itself is a stench, while 
 good in itself is fragrant And as they might have 
 known this if they would, why had they not shunned 
 evil as infernal and diabolical and why had they 
 favored evils merely because they were delightful? 
 And as they were now aware that the delights of 
 evil have so foul a smell, they might also know that 
 those who are full of such delights cannot enter 
 heaven. After this reply they betook themselves 
 to those who were in like delights, because there 
 and not elsewhere they could breathe. 
 
 306. From the idea here given of heaven and 
 hell it can be seen what man's mind is ; for, as has 
 been said, man's mind or spirit is either a heaven 
 or a hell in the least form, that is, its interiors are 
 mere affections and thoughts therefrom, distin- 
 guished into genera and species, as into greater and 
 less societies, and so conjoined as to a6l as one, and 
 these the Lord rules the same as He ru-les heaven 
 and hell. That man is either a heaven or a hell in 
 the least form can be seen in the work on Heaven 
 and Hell, published in London in the year 1758 
 
 (n. 51-87)- 
 
 307. Now in regard to the subject proposed : 
 That the Lord governs hell by means of opposites, 
 and that the evil who are in the world He governs 
 in hell, in respect to their interiors but not in re- 
 spect to their exteriors. As to the first : That the 
 Lord governs hell by means of opposites. It has
 
 442 THE WINE 'PROVIDENCE 
 
 been shown above (n. 288, 289) that the angels of 
 heaven are not in love and wisdom, or in affection 
 for good and the consequent thought of truth from 
 themselves, but from the Lord ; also that good and 
 truth flow out of heaven into hell, and that good 
 is there turned into evil, and truth into falsity, be- 
 cause the interiors of the minds of those in heaven 
 and in hell are turned in opposite directions. Since, 
 then, all things in hell are opposite to all things 
 in heaven it follows that the Lord governs hell by 
 means of opposites. 
 
 Secondly : The evil who are in the world the 
 Lord governs in hell. This is true because man 
 as to his spirit is in the spiritual world and in some 
 society there, in an infernal society if he is evil, and 
 in a heavenly society if he is good ; for man's mind, 
 which in itself is spiritual, must needs be among 
 the spiritual, and he comes among such after death. 
 That this is true has also been said and shown above. 
 But a man is not there in the same way as a spirit 
 is who has been assigned to the society, for a man 
 is constantly in a state to be reformed, and if he is 
 evil he is transferred by the Lord from one society 
 of hell to another in accordance with his life and 
 its changes. But if he suffers himself to be re- 
 formed he is led out of hell, and is led up into 
 heaven, and there he is transferred from one so- 
 ciety to another, and this even until death. But 
 after death he is no longer borne from one society 
 to another there, because he is no longer in any 
 state to be reformed, but remains in the state in
 
 CHAPTER XV., N. )0-J 443 
 
 which he is in accordance with his life. When, 
 therefore, a man dies he is assigned to his own 
 place. 
 
 Thirdly : The Lord in this way governs the evil 
 in the world in respel to their interiors, but other- 
 wise in respeEl to their exteriors. The Lord gov- 
 erns the interiors of man's mind, as has now been 
 told ; but the exteriors He governs in the world of 
 spirits, which is intermediate between heaven and 
 hell. The reason of this is that in externals man 
 is for the most part different from what he is in in- 
 ternals, for in externals he can feign himself an an- 
 gel of light while in internals he is a spirit of dark- 
 ness ; therefore his external is governed in one way 
 and his internal in another. As. 'long as he is in 
 the world his external is governed in the world of 
 spirits, but his internal is governed in heaven or in 
 hell ; therefore when he dies he first enters the 
 world of spirits, and there comes into his external, 
 which is there put off; and when freed from this 
 he is borne into his own place to which he has 
 been assigned. What the world of spirits is and 
 the nature of it may be seen in the work on Heaven 
 and Hell, published at London in the year 1758 (n. 
 421-535)-
 
 XVI. 
 
 THE DIVINE PROVIDENCE APPROPRIATES NEITHER EVIL NOR 
 GOOD TO ANY ONE; BUT MAN'S OWN PRUDENCE AP- 
 PROPRIATES BOTH. 
 
 308. 
 
 NEARLY every one believes that man thinks 
 and wills from himself, and consequently 
 speaks and acts from himself. And who 
 from himself can believe otherwise, when the ap- 
 pearance that it is so is so strong that it does 
 not differ in the least from an actual thinking, will- 
 ing, speaking, and acting from one' s self ? Never- 
 theless, that is impossible. In Angelic Wisdom 
 concerning the Divine Love and the Divine Wis- 
 dom it has been shown that there is only one life, 
 and that men are recipients of life ; also that man's 
 will is the receptacle of love, and his understanding 
 the receptacle of wisdom, and these two are that 
 only life. It has also been shown there that it is 
 from creation, and therefore from an unceasing 
 Divine providence, that in man this life should 
 manifest itself in an appearance of belonging to him, 
 consequently as if it were his own life ; this, how- 
 ever, being an appearance, to the end that man may 
 be a receptacle. It has also been shown above (n. 
 288-294) that man never thinks from himself, but 
 always from others, nor these others from them-
 
 CHAPTER XVI., N. }o8 445 
 
 selves, but all from the Lord, and that this is true 
 both of the evil man and of the good ; furthermore, 
 that this is recognized in the Christian world, espe- 
 cially by those who not only say but believe that 
 all good and truth are from the Lord, also all wis- 
 dom, thus all faith and charity, while all evil and 
 falsity are from the devil, or from hell. 
 
 From all this no other conclusion can follow 
 than that every thing that man thinks and wills flows 
 in. And since all speech flows from thought as an 
 effect from its cause, and all action flows from will 
 in like manner, it follows that everything also that 
 a man says and does flows in, although derivatively 
 or mediately. That every thing that a man sees, 
 hears, smells, tastes, and feels, flows in cannot be 
 denied ; why not, then, every thing that a man 
 thinks and wills? Can there be any other differ- 
 ence than that what flows into the organs of the 
 external senses, or those of the body, are such 
 things as are in the natural world, while what flows 
 into the organic substances of the internal senses 
 or those of the mind are such things as are in the 
 spiritual world ? Consequently as the organs of the 
 external senses or those of the body are recepta- 
 cles of natural objects, so the organic substances 
 of the internal senses or of the mind are recepta- 
 cles of spiritual objects. Such being the state of 
 man, what has he that is his own? His being this 
 or that kind of receptacle is not what is his own, 
 since this own is simply what he is in respect to 
 receptiorJiand is not his life's own; and by one's
 
 446 THE THYME TROYIDENCE 
 
 own nothing else is meant by any one except that 
 one lives from himself, and therefore thinks and 
 wills from himself. But that such an own is not in 
 man, and cannot possibly exist in any man, follows 
 from what has been said above. 
 
 309. But I will relate what I have heard from 
 some in the spiritual world. They were among 
 those who believed their own prudence to be ev- 
 erything, and the Divine providence to be nothing. 
 I said that man has nothing that is his own unless 
 you choose to say that his being this or that kind 
 of a subject, or his being this or that kind of an 
 organ, or this or that kind of a form, is his own. 
 But this is not the own that is meant, for this is 
 merely what he is. In fac~t, no man, according to 
 the common understanding of his own has any thing 
 his own. Those who had ascribed all things to 
 their own prudence, and who might be called own- 
 ers in their very image, so blazed up at this that 
 flame appeared from their nostrils, saying, "You 
 are uttering contradictions and insanities ; would 
 not a man thus be nothing and emptiness, or an 
 idea or fantasy, or a graven image or statue ?" 
 
 But I could only answer that it is absurd and 
 insane to believe that man is life from himself, and 
 that wisdom and prudence do not flow in from 
 God, but are in man, as well as the good that be- 
 longs to chanty and the truth that belongs to 
 faith. To attribute these to oneself is called by every 
 wise man an insanity, consequently it is absurd ; 
 moreover, those who do this are like thos^who oc-
 
 CHAPTER XVI., N. JOQ 447 
 
 cupy the house and property of another, and as soon 
 as they are in possession persuade themselves that 
 they are the owners ; or they are like overseers 
 and stewards who believe all things belonging to 
 their lord to be theirs; or like business servants to 
 whom their lord has given talents and pounds to 
 trade with, and who render no account but keep 
 them as their own, and thus a6l as thieves. 
 
 Of all these it can be said that they are insane, 
 and even that they are nothings and vanities, and 
 are merely creatures of thought, since they do not 
 have in them from the Lord that good which is the 
 very being of life, thus neither the truth. There- 
 fore such are called "dead," and "nothings and 
 vanities " {Isaiah xl. 17, 23), and elsewhere, "form- 
 ers of an image," and "graven images," and "stat- 
 ues." But of all this more in what follows, which 
 will be considered in this order : 
 
 (i.) What one's own pritdence is, and what 
 prudence not ones own is. 
 
 (ii.) Man from his own prudence persuades 
 himself and corroborates in himself 
 that all good and truth are from him- 
 self and in himself; likewise all evil 
 and falsity. 
 
 (iii.) Everything that a man has adopted by 
 persuasion and confirmation remains 
 in him as his own. 
 
 (iv.) If man believed, as is the truth, that all 
 good and truth are from the Lord, and 
 all evil and falsity from hell, he wotdd 
 not appropriategoodto himself and make 
 it meritorious, nor appropriate evil to 
 himself and make himself guilty of it.
 
 448 THE 'DIVINE TROWDENCE 
 
 310. (i.) What one's own prudence is, and 
 what prudence not one's own is. Those are in 
 their own prudence who corroborate appearances in 
 themselves and make them truths, especially the 
 appearance that one's own prudence is everything, 
 and the Divine providence nothing unless some : 
 thing universal ; and this is impossible without the 
 particulars that constitute it, as has been shown 
 above. Such are in fallacies also, for every appear- 
 ance confirmed as a truth is a fallacy ; and as far 
 as they confirm themselves by fallacies they be- 
 come naturalists, and to that extent they believe 
 nothing but what they are able also to perceive by 
 some bodily sense, especially by the sense of sight, 
 because that sense especially acls as one with thought. 
 Such at last become sensual. When such confirm 
 themselves in favor of nature against God they close 
 up the interiors of their minds, interposing a veil, 
 as it were, and afterwards they think below the 
 veil, but not of any thing that is above it. The an- 
 cients called such sensual men serpents of the tree 
 of knowledge ; and in the spiritual world it is said 
 of them that as they confirm themselves they close 
 up the interiors of their minds, at length even to 
 the nose; for the " nose " signifies perception of 
 truth, and this means that they have no percep- 
 tion. What such are shall now be told. 
 
 They are above others shrewd and cunning, and 
 ingenious reasoners ; and they call shrewdness and 
 cunning intelligence and wisdom, nor do they know 
 otherwise. Those not like themselves they regard
 
 CHAPTER XVI., N. }1O 449 
 
 as simple and stupid, especially those who worship 
 God and acknowledge the Divine providence. In 
 respect to the interior principles of their minds, 
 about which they have little knowledge, they are 
 like those called Machiavelians, who regard mur- 
 der, adultery, theft, and false witness, viewed in 
 themselves, as of no account ; and if they reason 
 against them it is merely from prudence, lest they 
 should appear such themselves. 
 
 Of man's life in the world they think only that 
 it is like the life of a beast ; and of man's life after 
 death that it is like a living vapor that after rising 
 out of the corpse or the grave settles back again 
 and thus dies. From this madness arises the idea 
 that spirits and angels are made of air, and with 
 such as have been trained to believe in eternal life, 
 that the souls of men are of the same nature, and 
 cannot see, hear, or speak, and therefore are blind, 
 deaf, and dumb, and can merely think in some part 
 of their air. They say, How can the .soul be any 
 thing else ? Did not the external senses die with 
 the body ; and how can the soul again resume them 
 until it is reunited with the body? And this belief 
 has been maintained because they have been able 
 to comprehend the state of the soul after death only 
 in this sensual way and not spiritually ; and except 
 for this the belief in an eternal life would have per- 
 ished. Such have especially established in them- 
 selves the love of self, calling it the fire of life and 
 the incentive to the various uses in the kingdom. 
 And being such they are idols of self; and as their
 
 450 THE TII^INE 'PROVIDENCE 
 
 m 
 
 thoughts are fallacies and from fallacies they are 
 images of falsity ; and as they favor the delights 
 of lusts they are satans and devils. Those who con- 
 firm in themselves the lusts of evil are called satans, 
 and those who live those lusts are called devils. 
 
 What the most cunning sensual men are it has 
 been granted me to know. Their hell is deep down 
 behind, and they wish to be invisible ; therefore they 
 appear there flying about like speclres, which are 
 their fantasies. They are called genii. Some of 
 them were once let out of that hell that I might 
 know their character. They immediately applied 
 themselves to my neck, beneath the occiput, and 
 thus entered into my affections, not wishing to enter 
 my thoughts these they skilfully avoided ; and 
 they varied my affections one after another for the 
 purpose of bending them insensibly into their op- 
 posites, which are lusts of evil ; and as they did not 
 touch my thoughts they would have bent and in- 
 verted the affections without my knowledge if the 
 Lord had not prevented it. 
 
 Such do those become who in the world do not 
 believe that there is any such thing as Divine pro- 
 vidence, and who seek out in others nothing but 
 their cupidities and desires, thus leading them on 
 until they rule over them. And as they do this so 
 secretly and cunningly that the other does not know 
 it, and as after death they become like themselves, 
 as soon as they enter the spiritual world they are 
 cast down into that hell. Such when seen in the 
 light of heaven appear without noses, and what
 
 CHAPTER XVI. , N. Jll 4M 
 
 is wonderful, although they are so crafty they are 
 nevertheless more sensual than others. As the an- 
 cients called a sensual man a serpent, and as such 
 a man is shrewd, crafty, and an ingenious reasoner 
 above others, therefore it is said that 
 
 " The serpent was made more crafty than any wild beast 
 of the field" (Gen. iii. i) ; 
 
 and the Lord says : 
 
 "Be ye therefore prudent as serpents and simple as 
 doves" (Matt. x. 16) ; 
 
 and also the dragon, which is likewise called "the 
 old serpent," "the devil," and "satan," is described 
 as 
 
 Having seven heads and ten horns, and seven crowns 
 upon his heads (Apoc. xii. 3, 9) ; 
 
 "seven heads " signifying craftiness ; " the ten horns" 
 the power of persuading by fallacies ; and " the seven 
 crowns " the holy things of the Word and of the 
 church profaned. 
 
 3ir. This description of one's own prudence 
 and of those who are in it makes clear what prud- 
 ence that is not one's own is, and the character of 
 those who are in it, namely, that prudence not one's 
 own is the prudence of those who do not persuade 
 themselves that intelligence and wisdom are from 
 man ; for they say, " How can one be wise from 
 himself, or how can one do good from himself?" 
 And when they say this they see in themselves that 
 it is so, for they think interiorly ; they also believe
 
 452 THE 
 
 that others think in the same way, especially the 
 learned, not knowing that any one can think in a 
 purely exterior way. 
 
 Such are not in fallacies through certain con- 
 firmations of appearances, and therefore they know 
 and perceive that murder, adultery, theft, and false 
 witness are sins, and consequently shun them. They 
 know also that shrewdness is not wisdom, and that 
 cunning is not intelligence. When they listen to 
 ingenious reasonings from fallacies they wonder and 
 inwardly smile. This is because with them there is 
 no veil between interiors and exteriors, or between 
 the spiritual and the natural things of the mind, as 
 there is with the sensual ; therefore they receive in- 
 flux from heaven, by which they interiorly see these 
 things. 
 
 Such speak more simply and sincerely than oth- 
 ers, and place wisdom in the life, and not in talking. 
 They are comparatively like lambs and sheep, while 
 those who are in their own prudence are like wolves 
 and foxes. They are like those who live in a house 
 and see heaven through the windows ; while those 
 who are in their own prudence are like those who 
 live in the basement of a house, and through their 
 windows see only what is below the level of the 
 ground. They are like those who stand on a 
 mountain, and they see those who are in their own 
 prudence like persons wandering in the valleys and 
 forests. 
 
 From all this it can be seen that the prudence 
 that is not one's own is prudence from the Lord,
 
 CHAPTER XVL, N.J12 *453 
 
 having the same appearance in externals as one's 
 own prudence, but wholly unlike it in internals. 
 In the spiritual world prudence not one's own ap- 
 pears in internals like a man, while one's own prud- 
 ence appears like an effigy, seemingly alive merely 
 from this, that those who are in that prudence have 
 nevertheless rationality and liberty, or a capacity 
 to understand and will, and consequently to speak 
 and acl, and by means of these capacities they can 
 feign themselves men also. They are such effigies 
 because evils and falsities have no life, for goods 
 and truths alone live ; and knowing this from their 
 rationality (for if they did not know it they would 
 not counterfeit goods and truths) they endow their 
 effigies with human vitality. 
 
 Who cannot know that a man is such as he is 
 interiorly? Consequently, is not he a man who is 
 interiorly what he wishes to seem to be outwardly ? 
 And is not he an effigy who is a man only out- 
 wardly, and not interiorly? Think as you talk, in 
 favor of God and religion, and justice and sincer- 
 ity, and you will be a man, and the Divine pro- 
 vidence will then be your prudence, and you will 
 see in others that one's own prudence is insanity. 
 
 312. (ii.) Man from his own prudence per- 
 suades himself and corroborates in himself that all 
 good and truth are from himself and in himself; 
 likewise all evil and falsity. Let an argument be 
 drawn from the analogy between natural good and 
 truth and spiritual good and truth. It is asked
 
 454 THE DIVINE 'PROVIDENCE 
 
 what the true and the good are in the sight of the 
 eye? Is not the true there that which is called 
 beautiful, and good there that which is called de- 
 lightful ? For delight is felt in seeing what is beau- 
 tiful. What are the true and the good in the hear- 
 ing? Is not-the true there that which is called har- 
 monious, and the good that which is called pleas- 
 ing? for pleasure is felt in hearing harmonious 
 sounds. So of the other senses. This makes clear 
 what natural truth and good are. Consider now 
 what spiritual truth and good are. Is spiritual truth 
 any thing except the beautiful and harmonious in 
 spiritual things and objects? And is spiritual good 
 any thing except the delight and pleasure that are 
 derived from what is perceived of their beauty or 
 harmony ? 
 
 And now observe whether anything can be said 
 of the one different from what may be said of the 
 other, that is, of the spiritual different from what 
 may be said of the natural. Of the natural it is 
 said that beauty and delight flow from objecls into 
 the eye, and that what is harmonious and pleasing 
 flows from musical instruments into the ear. What 
 is there different in the organic substances of the 
 mind? Of these it is said that their contents reside 
 in them, of natural organs that they flow in. But 
 if it is asked why they are said to flow in there can 
 be no other answer than that it is because there is 
 a manifest distance between them. But why in the 
 other case are they said to be contained in them? 
 There can be no other answer than that it is be-
 
 CHAPTER XVI., N. } 1 2 455 
 
 cause there is no hianifest distance between them. 
 Consequently it is the appearance of distance that 
 causes one kind of belief about what man thinks and 
 perceives and another about what he sees and hears. 
 But this is set aside as soon as it is known that the 
 spiritual is not in distance as the natural is. Think 
 of the sun and the moon, or of Rome and Constan- 
 tinople in the thought is there any distance be- 
 tween them, provided this thought is not joined with 
 experience acquired through sight and hearing? 
 Why then persuade yourself that because there is 
 no manifest distance in the thought, good and truth 
 and also evil and falsity reside within and do not 
 flow in? 
 
 To this I will add this experience, -which is 
 common in the spiritual world. One spirit can in- 
 fuse his thoughts and affections into another spirit, 
 and the latter be unaware that it is not a part of his 
 own thought and affection. This is there called 
 thinking from another and thinking in another. I 
 have seen this a thousand times, and I have myself 
 done it a hundred times, even when there was an 
 appearance of considerable distance. But as soon 
 as they knew that another had introduced these 
 thoughts and affections they were indignant and 
 turned themselves away, acknowledging, however, 
 that in the internal sight or the thought there is 
 no appearance of distance, and that there is a be- 
 lief in influx only when this is made manifest, as it 
 is to the external sight or the eye. 
 
 To this I will add my own daily experience.
 
 456 THE <DIISINE 'PROVIDENCE 
 
 Evil spirits have often infused into my thoughts 
 evils and falsities which seemed to me to be in me 
 and from me, that is, as if I myself thought them ; 
 but as I knew them to be evils and falsities I tried 
 to discover who had infused them, and they who 
 did so were detected and driven away. These had 
 been at a very great distance from me. All this 
 makes clear that all evil with its falsity flows in from 
 hell, and that all good with its truth flows in from 
 the Lord, and that they both seem to be in man. 
 
 313. The character of those who are in their 
 own prudence and of those who are in prudence not 
 their own, and who are thus in the Divine provid- 
 ence, is described in tHe Word by " Adam and his 
 wife Eve" in "the garden of Eden," where there 
 were two trees, one of life and the other of the 
 knowledge of good and evil, and by their eating of 
 the latter tree. That by " Adam and his wife Eve," 
 in the internal or spiritual sense, the Most Ancient 
 Church of the Lord on this earth, which was more 
 noble and heavenly than the succeeding churches, 
 is meant and depicted, can be seen above (n. 241) ; 
 the signification of the other things is as follows. 
 
 "The garden of Eden" signifies the wisdom of 
 the men of that church ; "the tree of life " the Lord 
 in respect to the Divine providence ; and " the tree 
 of knowledge" man in respect to his own prudence ; 
 the "serpent" signifies the sensual of man and what 
 is his own (proprium], which in itself is the love of 
 self and the pride of self-intelligence, thus the devil 
 and satan ; "eating from the tree of knowledge"
 
 CHAPTER XVI., N. }l} 457 
 
 signifies the appropriation of good and truth, as 
 being from man and consequently man's, and not 
 from the Lord and consequently the Lord's. And 
 as good and truth are the Divine things themselves 
 with man (for by good everything of love is meant 
 and by truth everything of wisdom), so when man 
 claims these to himself as his he cannot but believe 
 that he is as God ; therefore the serpent said, 
 
 " In the day ye eat thereof your eyes shall be opened, 
 and ye shall be as God, knowing good and evil" 
 (Gen. iii. 5). 
 
 Thus do those do in hell who are in the love of self 
 and in the conceit of their own intelligence there- 
 from. 
 
 The condemnation of the serpent signifies the 
 condemnation of one's own love and one's own in- 
 telligence ; the condemnation of Eve signifies the 
 condemnation of the voluntary self (proprium), and 
 Adam's condemnation signifies the condemnation 
 of the intellectual self (proprium); "the thorn and 
 the thistle" that the earth would bring forth to him 
 signify pure falsity and evil ; the expulsion from the 
 garden signifies the deprivation of wisdom ; " the 
 guarding of the way to the tree of life" the Lord's 
 care lest the holy things of the Word and the church 
 be violated ; " the fig leaves with which they cov- 
 ered their nakedness" signify moral truths by which 
 the things of their love and pride were veiled ; and 
 "the coats of skin" in which they were afterwards 
 clothed signify the appearances of truth, which were
 
 458 THE f DIYINE TROVIDENCE 
 
 all that they had. Such is the spiritual meaning 
 of these things. But let him who wishes remain 
 in the sense of the letter ; only let him know that 
 in heaven this is the meaning. 
 
 3x4.. The character of those who are infatu- 
 ated by their own intelligence can be seen from their 
 fancies in matters of interior judgment ; for exam- 
 ple, respecting influx, thought, and life. Respect- 
 ing influx their thought is inverted, as that the 
 sight of the eye flows into the internal sight of the 
 mind, which is the understanding ; and the hearing 
 of the ear flows into the internal .hearing, which also 
 is the understanding ; and they fail to perceive that 
 the understanding from the will flows into the eye 
 and the ear, and not only makes those senses but 
 also uses them as its instruments in the natural 
 world. But as this is not in accordance with the 
 appearance they fail to perceive what is meant 
 when it is simply said that the natural does not 
 flow into the spiritual but that the spiritual flows 
 into the natural, still thinking, " What is the spirit- 
 ual but a purer natural?" also, " Is it not evident 
 that when the eye sees any thing beautiful, or the 
 ear hears any thing harmonious, the mind, which 
 is the understanding and the will, is delighted?" 
 And they are wholly unaware that the eye does not 
 see from itself, nor the tongue taste from itself, nor 
 the nose smell from itself, nor the skin feel from 
 itself ; but that it is man' s mind or spirit that there 
 perceives things by the sense, and is affected by the 
 sense in accordance with its nature ; and still these
 
 CHAPTER XVI., N. 3/4 459 
 
 things are not felt by man's mind or spirit from 
 itself, but from the Lord ; and to think otherwise 
 is to think from appearances, and if these are con- 
 firmed, from fallacies. 
 
 Of Thought they say that it is something modi- 
 fied in the air, varied according to its objecls and 
 enlarged according to culture, thus that the ideas 
 of the thoughts are images like meteors appearing 
 in the air, while the memory is the tablet on which 
 they have been impressed ; and they are wholly 
 unaware that thoughts are as much in substances 
 purely organic as the sight and the hearing are in 
 theirs. Only let them examine the brain and they 
 will see that it is full of such substances ; injure 
 them and you become delirious, destroy them and 
 you will die. But what thought is and what mem- 
 ory is can be seen above (near the end of n. 279). 
 
 Of Life they know nothing else than that it is 
 a certain activity of nature that makes itself felt in 
 various ways, as a living body moves itself organ- 
 ically. If it is asserted that if this be so nature is 
 alive, they deny it, and say that nature imparts life. 
 If it is asked, " Then is not life dissipated when the 
 body dies?" they answer that life remains in that 
 body of air that is called the soul. If it is asked, 
 ''What is God then? is He not Life itself?" they 
 are silent, and are unwilling to say what they think. 
 If it is asked, "Would you admit that Divine love 
 and Divine wisdom are life itself?" they answer, 
 " What are love and wisdom?" For in their fallacies 
 they fail to see what these are or what God is. These
 
 460 77/ DIVINE 'PROVIDENCE 
 
 things are adduced to make clear how man is in- 
 fatuated by his own prudence, for the reason that 
 he draws all conclusions from appearances and con- 
 sequent fallacies. 
 
 316. One's own prudence persuades and cor- 
 roborates that every good and truth is from man 
 and in man, because man's own prudence is his in- 
 tellectual self (proprium} flowing in from the love of 
 self which is his voluntary self (proprium} ; and self 
 cannot do otherwise than make all things its own, 
 for it cannot be raised above that. All who are led 
 by the Lord's Divine providence are raised above 
 the self, and they then see that all good and truth 
 are from the Lord ; they even see that what is in 
 man from the Lord is ever the Lord's and never 
 man's. He who believes otherwise is like one who 
 has his master's goods under his care, and claims 
 them for himself or appropriates them as his he 
 is not a steward, but a thief. And as man's self 
 (proprium} is nothing but evil, he also immerses them 
 in his evil, whereby they are destroyed like pearls 
 cast into dung or into acid. 
 
 317. (iii.) Every thing that a man has adopted 
 by persuasion and confirmation remains in him as 
 his own. Many believe that no truth can be seen 
 by man except when proved ; but this is a falsity. 
 In the civil and economical affairs of a kingdom 
 or republic what is useful and good can be seen 
 only by a knowledge of many statutes and ordi- 
 nances there ; or in judicial matters only by a know-
 
 CHAPTER XVI. , N. }l8 461 
 
 ledge of the laws ; or in the things of nature, like 
 physics, chemistry, anatomy, mechanics, and so on, 
 only when man has been well instructed in the 
 sciences. But in things purely rational, moral, and 
 spiritual, truths are seen from the light of truth it- 
 self, provided man has from a right education be- 
 come somewhat rational, moral, and spiritual. This 
 is because every man, in respecT: to his spirit, which 
 is that which thinks, is in the spiritual world, and 
 is one among those who are there ; and conse- 
 quently is in spiritual light, which enlightens the 
 interiors of his understanding, and as it were dic- 
 tates. For spiritual light in its essence is the Di- 
 vine truth of the Lord's Divine wisdom. From 
 this it is that man can think analytically, can form 
 conclusions about what is just and right in judicial 
 affairs, can see what is honorable in moral life and 
 good in spiritual life, and many other truths, which 
 are obscured only by confirmed falsities. These are 
 seen by man comparatively almost as he sees an- 
 other's disposition from his face, and perceives his 
 affections from the tone of his voice, with no other 
 knowledge than what is inherent in every one. Why 
 should not man see in some measure from influx the 
 interiors of his life, which are spiritual and moral, 
 when there is no animal that does not know from 
 influx its own necessities, which are natural? A 
 bird knows how to build its nest, lay its eggs, hatch 
 its young, and distinguish its food, besides other 
 wonderful things which are called instincls. 
 
 318. But how man's state is changed by con-
 
 462 THE THYME TROWDENCE 
 
 firmations and consequent persuasions shall now 
 be told, and in the following order: (i.) There is 
 nothing that cannot be confirmed ; and falsity is 
 confirmed more readily than the truth'. (2.) When 
 falsity has been confirmed the truth is not seen ; 
 but from confirmed truth falsity is seen. (3.) An 
 ability to confirm whatever one pleases is not in- 
 telligence, but only ingenuity, which may exist even 
 in the worst of men. (4.) There is confirmation 
 that is intellectual and not at the same time vol- 
 untary ; but all voluntary confirmation is also intel- 
 lectual. (5.) The confirmation of evil that is both 
 voluntary and intellectual causes man to believe that 
 his own prudence is everything and the Divine 
 providence nothing ; but this is not true of intellect- 
 ual confirmation alone. (6.) Every thing confirmed 
 by both the will and the understanding remains to 
 eternity ; but not what has been confirmed by the 
 understanding only. 
 
 As regards the first : There is nothing that can- 
 not be confirmed, and falsity is confirmed more 
 readily than the truth. What is there that cannot 
 be confirmed, when it is confirmed by atheists that 
 God is not the Creator of the universe, but that 
 nature is the creator of itself ; that religion is merely 
 a restraint, and for the simple and the common peo- 
 ple ; that man is like a beast, and dies like one ; 
 also when it is confirmed that adulteries are allow- 
 able, likewise clandestine thefts, frauds, and deceit- 
 ful contrivances ; that cunning is intelligence and 
 shrewdness is wisdom ? Does not every one con-
 
 CHAPTER XVI., N. j / 8 463 
 
 firm his own heresy? Are there not volumes filled 
 with confirmations of the two heresies that reign 
 in the Christian world? Make up ten heresies, 
 however abstruse, ask an ingenious man to con- 
 firm them, and he will confirm them all. If after- 
 wards you look at them solely from the confirm- 
 ations will you not see the falsities as truths? As 
 all falsity is visible in the natural man from its ap- 
 pearances and fallacies, and truth is visible in the 
 spiritual man only, it is clear that falsity can be 
 confirmed more readily than truth. 
 
 To make clear that every falsity and every evil 
 can be so confirmed as 'to make the falsity appear 
 like truth and the evil like good, let it be proved, 
 for example, that light is darkness and darkness 
 light. May it not be asked, " What is light in itself? 
 Is it anything more than a something that appears 
 to the eye according to its state? What is light 
 to the closed eye? Have not bats and birds of 
 night such eyes that they see light as darkness 
 and darkness as light?" I have been told that some 
 men see in this way ; and that the infernals, al- 
 though they are in darkness, still see each other. 
 Does not man have light in his dreams at midnight? 
 Thus is not darkness light, and light darkness? 
 But it may be answered : " What of this? Light is 
 light as truth is truth; and darkness is darkness 
 as falsity is falsity." 
 
 Take another example : It is to be proved that 
 a raven is white. May it not be said that its black- 
 ness is onlv a shade that is not its real self? Its
 
 464 T// THYME TROYIDENCE 
 
 feathers are white within, so is its body ; and these 
 are the substances of which the bird is formed. 
 As its blackness is a shade, so the raven grows 
 white when it gets old such have been seen. 
 What is black in itself but white ? Pulverize black 
 glass, and you will see that the powder is white ; 
 therefore when you call the raven black you speak 
 from the shadow and not from the reality. But the 
 reply may be, " What of this? In this way all birds 
 might be called white." Although all this is contrary 
 to sound reason it has been presented to show how 
 confirmations can be found for falsity that is directly 
 opposite to the truth, and for evil that is wholly op- 
 posite to the good. 
 
 Secondly : When falsity has been confirmed the 
 truth is not seen, but front confirmed truth falsity 
 is seen. All falsity is in darkness, and all truth is 
 in light ; and in darkness nothing is seen, and what 
 any thing is is known only by handling it ; in light 
 it is otherwise. For this reason, in the Word falsi- 
 ties are called darkness, and thus those that are in 
 falsities are said to walk in darkness and in the 
 shadow of death. On the other hand, truths are 
 there called light, and thus those that are in truths 
 are said to walk in the light, and are called child- 
 ren of light. 
 
 There are many things to show that when falsity 
 has been confirmed truth is not seen, and that from 
 confirmed truth falsity is seen. For example, who 
 could see any spiritual truth if it were not taught in 
 the Word ? Would there not be merely thick dark-
 
 CHAPTER XVI. , N. }l8 465 
 
 ness that could be dispelled only by means of the 
 light in which the Word is, and only in him who 
 is willing to be enlightened? What heretic can see 
 his falsities unless he accepts the genuine truths of 
 the church ? He does not see them before. I have 
 spoken with those who have confirmed themselves 
 in faith separate from charity; and when asked 
 whether they saw how much is said in the Word 
 about love and charity, about works and deeds, and 
 keeping the commandments, and that he is called 
 blessed and wise who does them, and foolish who 
 does them not, they said, that while reading all this 
 they saw it only as a matter of faith, and thus they 
 passed it by with their eyes shut, as it were. 
 
 Those that have confirmed themselves in falsi- 
 ties are like those who see cracks in a wall ; and 
 in the shades of evening they see them in their fan- 
 cies as a horseman or a man, but this fanciful im- 
 age is dispelled by the light of day. Who can have 
 a sense of the spiritual uncleanness of adultery ex- 
 cept one who is in the spiritual cleanness of chast- 
 ity? Who can have a sense of the cruelty of re- 
 venge except one who is in good from love of the 
 neighbor? Who that is an adulterer, or that is 
 eager for revenge, does not sneer at those who call 
 the delights of such things infernal, and on the other 
 hand, call the delights of conjugial love and of love 
 for the neighbor heavenly? And so on. 
 
 Thirdly : An ability to confirm whatever one 
 pleases is not intelligence, but only ingenuity, which 
 may exist even in the worst of men. There are
 
 466 THE^IISINE TROYIDENCE 
 
 some who are very skilful in confirming, and al- 
 though ignorant of any truth are able to confirm 
 both truth and falsity; and some of them ask, " What 
 is truth? Is there any? Is not that true that 
 I make true?" And yet such are believed in the 
 world to be intelligent ; although they are but wall 
 plasterers. Only those who perceive truth to be 
 truth are intelligent, and they confirm truth by 
 verities continually perceived. There is little dis- 
 cernible difference between these two classes, be- 
 cause there is little discernible difference between 
 the light of confirmation and the light of the per- 
 ception of truth ; and those who are in the light of 
 confirmation seem to be also in the light of the 
 perception of truth ; and yet the difference between 
 them is like that between illusive light and genu- 
 ine light ; and illusive light is such that in the spir- 
 itual world it is turned into darkness when gen- 
 uine light flows in. Such illusive light prevails with 
 many in hell, and when these are brought into 
 genuine light they see nothing at all. From all this 
 it is clear that the ability to confirm whatever one 
 pleases is mere ingenuity, and may exist even in 
 the worst of men. 
 
 Fourthly : There z'j confirmation that is intel- 
 lectual and not at the same time voluntary ; but all 
 voluntary confirmation is also intellectual. This 
 may be illustrated by examples. Those who con- 
 firm the doctrine of faith separate from charity and 
 yet live a life of charity, or in general those who 
 confirm falsity of doctrine and yet do not live ac-
 
 CHAP TtR X VI., N. J}f8 46 1 
 
 cording to it, are those that are in intellectual con- 
 firmation and not at the same time in voluntary, 
 while those that confirm falsity of doctrine and live 
 according to it are those that are in both voluntary 
 and intellectual confirmation. The reason of this 
 is that the understanding does not flow into the 
 will, but the will flows into the understanding. This 
 also shows what falsity of evil is, and what falsity 
 not of evil is. Falsity not of evil can be conjoined 
 with good, but falsity of evil cannot, for the reason 
 that falsity not of evil is falsity in the understand- 
 ing and not in the will ; while falsity of evil is fals- 
 ity in the understanding from evil in the will. 
 
 Fifthly : The confirmation of evil that is both 
 voluntary and intellectual causes man to believe that 
 his own prudence is everything and the Divine pro- 
 vidence nothing ; but this is not true of intellect- 
 ual confirmation alone. There are many who by 
 worldly appearances confirm in themselves their 
 own prudence and yet do not deny the Divine pro- 
 vidence ; with such there exists only intellectual 
 confirmation ; while with those who *at the same 
 time deny the Divine providence there exists also 
 voluntary confirmation ; but this, together with per- 
 suasion, exists chiefly with those who are worship- 
 pers of nature and also worshippers of self. 
 
 Sixthly: Every thing confirmed by both the will 
 and the understanding remains to eternity, but not 
 what has been confirmed by the understanding only. 
 For that which pertains to the understanding alone 
 is not within the man but is outside of him ; it
 
 468 THE ^DIYINE 'PROVIDENCE 
 
 is merely in the thought ; and nothing- enters into 
 man and is appropriated to him until it is accepted 
 by the will, for it then comes to be of his life's love. 
 That this remains to eternity will be considered in 
 the following number. 
 
 319. Every thing confirmed by both the will 
 and the understanding remains to eternity, because 
 every one is his own love, and his love belongs to 
 his will ; also because every man is his own good 
 or his own evil, for every thing that is called good, 
 and likewise evil, belongs to the love. As man is 
 his own love he is also a form of his love, and may 
 be called the organ of his life's love. It has been 
 said above (n. 279), that the affections of the love 
 and consequent thoughts of man are changes and 
 variations of the state and form of the organic sub- 
 stances of his mind. What these changes and va- 
 riations are and their nature shall now be explained. 
 Some idea of them may be gathered from the heart 
 and lungs, where there are alternate expansions and 
 compressions, or dilations and contractions, which 
 in the heart' are called systole and diastole and in 
 the lungs respirations ; these are a reciprocal dis- 
 tension and retraction or stretching and closing to- 
 gether of their lobes. Such are the changes and 
 variations of the state of the heart and lungs. There 
 are like changes in the other viscera of the body, 
 and still more in their parts, by which the blood 
 and the animal juice are received and carried on- 
 ward. 
 
 Like things are to be found in the organic
 
 CHAPTER XV I. , N. 319 469 
 
 Ibrms of the mind, which are the subjects of man's 
 affections and thoughts, as has been shown above ; 
 with the difference that their expansions and com- 
 pressions, or reciprocations, are relatively in such 
 higher perfection as cannot be expressed in the 
 words of natural language, but only in those of 
 spiritual language, and these can have no other 
 meaning than that they are vortex-like circlings 
 inward and outward, after the manner of perpetual 
 and curving spirals wonderfully combined into forms 
 receptive of life. 
 
 The nature of these purely organic substances 
 and forms in the evil and in the good shall now 
 be stated. In the good these spiral forms are 
 turned forward, but in the evil backward ; and the 
 spiral forms turning forward are turned towards the 
 Lord and receive influx from Him, while those 
 turning backward are turned towards hell and re- 
 ceive influx therefrom. It is to be understood that 
 so far as they are turned backward they are open 
 behind and closed in front ; and on the other hand, 
 so far as they are turned forward they are opened 
 in front and closed behind. 
 
 From all this it is evident what kind of a form 
 or organ an evil man is, and what kind of a form 
 or organ a good man is, namely, that they turn in 
 contrary directions ; and as the turning when once 
 fixed cannot be reversed it is clear that such as 
 man is when he dies such he remains to eternity. 
 It is the love of man's will that makes the turning, 
 that is, that converts and inverts, for, as has been
 
 47*0 THE TUflNE VROYIDENCE 
 
 said above, every man is his own love. It is from 
 this that every man after death goes the way of his 
 own love he that is in a good love to heaven, and 
 he that is in an evil love to hell, and he finds rest 
 only in that society where his reigning love is ; 
 and what is wonderful, every one knows the way ; 
 it is like following the scent 
 
 320. (iv.) If man believed, as is the truth, that 
 all good and truth are from the Lord and all evil 
 and falsity from hell, he would not appropriate good 
 to himself and make it meritorious, nor appropriate 
 evil to himself and make himself guilty of it. But 
 as this is contrary to the belief of those who have 
 confirmed in themselves the appearance that wis- 
 dom and prudence are from man, and do not flow 
 in according- to the state of the organization of 
 men's minds (of which just above, n. 319), it must 
 now be made clear ; and for the sake of distinct- 
 ness this shall be done in the following order : 
 (i.) To one who confirms in himself the appear- 
 ance that wisdom and prudence are from man, and 
 are therefore in him as his, it must needs seem that 
 otherwise he would not be a man, but a beast or 
 a statue ; and yet the contrary is the truth. (2.) To 
 believe and think, as is the truth, that every good 
 and truth is from the Lord and every evil and falsity 
 from hell, appears like an impossibility ; and yet 
 it is the truly human principle, and therefore the 
 angelic. (3.) To believe and think thus is impos- 
 sible to those who do not acknowledge the Divinity
 
 CHAPTER XF/., N. 321 471 
 
 of the Lord, and who do not acknowledge that evils 
 are sins ; but it is possible to those who do ac- 
 knowledge these two things. (4. ) Those that are 
 in these two acknowledgments, so far as they shun 
 and turn away from evils as sins need only to re- 
 flect upon the evils in themselves and cast them 
 away from themselves to the hell from whence they 
 are. (5. ) Thus the Divine providence does not ap- 
 propriate evil to any one, nor good to any one, but 
 his own prudence appropriates both. 
 
 321. These things shall now be explained in 
 the proposed order. First : To one who confirms in 
 himself the appearance that wisdom and prudence 
 are from man and are in man as his, it must needs 
 SCCDI that otherwise he would not be a man, but a 
 beast or a statue ; and yel the contrary is the truth. 
 It is from a law of the Divine providence that man 
 should think as if from himself, and should act prud- 
 ently as if from himself, but should nevertheless 
 acknowledge that he does it from the Lord. From 
 this it follows that he who thinks and acts prud- 
 ently as if from himself and at the same time ac- 
 knowledges that he does it from the Lord is a man ; 
 while he who confirms in himself that every thing 
 he thinks and does is from himself is not a man ; 
 neither is he a man who, because he knows that 
 wisdom and prudence are from God, still waits for 
 influx ; for the latter becomes like a statue, and the 
 former like a beast. It is evident that one who sim- 
 ply waits for influx will become like a statue, for he 
 will feel that he must stand or sit motionless, with
 
 472 THE 'DIVINE 'PROVIDENCE 
 
 hands hanging down, and eyes either shut or open 
 without winking, with neither thought nor anima- 
 tion. What is there, then, of life in him ? 
 
 It is also evident that he who believes that every- 
 thing that he thinks and does is from himself is 
 not unlike a beast, for he thinks only from the 
 natural mind which is common to man and beast, 
 and not from the spiritual rational mind which is 
 the truly human mind ; for this mind recognizes 
 that God alone thinks from Himself, and that man 
 thinks from God. Consequently such a man knows 
 no difference between a man and a beast except that 
 a man talks and a beast makes sounds ; and he be- 
 lieves that they both die in the same manner. 
 
 Of those who await influx there is something 
 more to be said. They receive no such influx [as 
 they expecY] with the exception that a few, who 
 heartily desire it, occasionally receive a kind of re- 
 sponse through a vivid perception in thought, or 
 by a tacit speech therein, and rarely by open speech, 
 to the effecl that they should think and act as they 
 wish and as they can, and that he who acts wisely 
 is wise and he who acls foolishly is foolish ; but they 
 are never instructed thus what to believe or to do ; 
 and this in order that human rationality and liberty 
 may not perish ; which are given that every one 
 may acl: from freedom in accordance with reason, 
 with the appearance that he acts solely from himself. 
 Those who are taught by influx what to believe or 
 what to do are not taught by the Lord or by any 
 angel of heaven, but by some enthusiastic spirit,
 
 CHAP TER XVI., N. }2I 473 
 
 Quaker or Moravian, and are led astray. All in- 
 flux from the Lord takes place by enlightenment 
 of the understanding, and by an affection for truth, 
 and through the affection into the understanding. 
 
 Secondly : To believe and think, as is the truth, 
 that every good and truth is from the Lord and 
 every evil and falsity from hell appears like an 
 impossiblity ; and yet it is the truly human princi- 
 ple, and therefore the angelic. To believe and think 
 that every good and truth is from God seems pos- 
 sible, provided nothing further is said, for the rea- 
 son that this is in accordance with theological faith, 
 contrary to which it is not allowable to think. But 
 to believe and think that every evil and falsity is 
 from hell appears impossible, since man must then 
 believe also that he does not think at all. Yet 
 man does think as if "from himself even though 
 from hell, because the Lord gives to every one 
 the appearance that his thought is in him as his 
 own, from whatever source it may be. Otherwise 
 man would not live as a man, nor could he be led 
 out of hell and led into heaven, that is, reformed, 
 as has been frequently shown above. 
 
 So, too, the Lord enables man to know, and 
 from that to have the thought, that he is in hell 
 when he is in evil, and that he thinks from hell 
 when he thinks from evil ; He also enables him to 
 think about the means by which he may escape 
 from hell and not think from it, and may come 
 into heaven and think there from the Lord ; and 
 He also gives man freedom of choice. From all
 
 474 THE 'D/K/JVf 
 
 this it can be seen that man is able to think evil 
 and falsity as if from himself, also to think that this 
 or that is evil or false ; consequently that it is 
 only an appearance that he does this from himself, 
 without which appearance man would not be a 
 man. To think from the truth is the truly human 
 principle and therefore the angelic ; and this truth 
 is that man does not think from himself, but that 
 it is granted him by the Lord to think to all ap- 
 pearance as if from himself. 
 
 Thirdly : To believe and think thus is impossible 
 to those who do not acknowledge the Divinity of tJie 
 Lord and who do not acknowledge that evils are 
 sins; but it is possible to those who do acknow- 
 ledge these two things. It is impossible to those 
 who do not acknowledge the Lord's Divinity be- 
 cause it is the Lord alone trfat enables man to think 
 and to will ; and those who do not acknowledge 
 the Lord's Divinity, being disjoined from Him, be- 
 lieve that they think from themselves. It is also 
 impossible to those who do not acknowledge evils 
 as sins, because such think from hell; and in hell 
 every one imagines that he thinks from himself. 
 But that it is possible to those who do acknow- 
 ledge these two things can be seen from what has 
 been fully set forth above (n. 288-294). 
 
 Fourthly : Those that are in these two acknow- 
 ledgments, so far as they shim and turn away from 
 evils as sins need only to reflect upon the evils with- 
 in them, and to 'cast them away to t/te hell from 
 whence they are. Every one knows or is capable
 
 CHAPTER XVI., N. J2I 475 
 
 of knowing that evil is from hell and good from 
 heaven ; therefore every one can know that so far 
 as a man shuns and turns away from evil so far he 
 shuns and turns away from hell. So, too, every one 
 can know that so far as any one shuns and turns 
 away from evil so far he wills and loves good ; con- 
 sequently so far he is delivered from hell by the 
 Lord and led to heaven. All this every rational man 
 can see, provided he knows that there is a heaven 
 and a hell, and that evil is from its own origin, and 
 good from its own origin. If, then, a man reflects 
 upon the evils in himself (which is the same thing as 
 examining himself) and shuns them, he then frees 
 himself from hell and casts it behind him ; and 
 introduces himself into heaven, and there beholds 
 the Lord face to face. It is said that man does 
 this, but he does it as if from himself, but in fa<5t 
 from the Lord. When from a good heart and 
 from a pious faith man acknowledges this truth it 
 lies inwardly hidden in all that he afterwards thinks 
 and does as if from himself, like the prolific princi- 
 ple in a seed, which inwardly accompanies its growth 
 even to new seed ; or like the pleasure in the appe- 
 tite for food that a man has once recognized to 
 be wholesome for him ; in a word, it is like heart 
 and soul in all that he thinks and does. 
 
 Fifthly : Thus the Divine providence does not ap- 
 propriate evil to any one nor good to any one, but 
 his own prudence appropriates both. This follows 
 from all that has now been said. Good is the end 
 of the Divine providence ; this it therefore purposes
 
 476 THE <D/K/N VROWDENCE 
 
 in all its workings. Consequently it does not ap- 
 propriate good to any one, for good would thus be 
 made meritorious ; nor does it appropriate evil to 
 any one, for thus man would be made guilty of the 
 evil. Nevertheless, man does both of these from 
 what is his own (proprium) because this is nothing 
 but evil, what is of his will that is his own being 
 the love of self, and what is of his understanding 
 that is his own being the conceit in his own intelli- 
 gence; and from this is his own prudence.
 
 XVII. 
 
 EVERY MAN MAY BE REFORMED, AND THERE IS NO SUCH 
 THING AS PREDESTINATION. 
 
 SOUND reason declares that all men were pre- 
 destined to heaven, and no one to hell ; for 
 all are born men, and in consequence the im- 
 age of God is in them. The image of God in them 
 is the ability to understand truth and to do good. 
 The ability to understand truth is from the Divine 
 wisdom, and the ability to do good is from the Di- 
 vine love. This ability is the image of God, which 
 remains in every sane man, and is not eradicated. 
 From this comes his ability to become a civil and 
 moral man ; and the civil and moral man can also 
 become spiritual, for the civil and moral is a re- 
 ceptacle of the spiritual. He is called a civil man 
 who knows the laws of the kingdom wherein he is 
 a citizen and lives according to them ; and he is 
 called a moral man who makes these laws his mor- 
 als and his virtues, and from reason lives them. 
 
 It shall now be told how a civil and moral life 
 is a receptacle of spiritual life : Live these laws, not 
 only as civil and moral laws, but also as Divine 
 laws, and you will be a spiritual man. Scarcely a 
 nation exists so barbarous as not to have prohib- 
 ited by laws murder, adultery with the wife of an-
 
 478 THE 'DIVINE PROVIDENCE 
 
 other, theft, false witness, and injury to another's 
 property. The civil and moral man observes these 
 laws, that he may be, or may seem to be, a good 
 citizen ; but if he does not also regard these laws 
 as Divine he is merely a civil and moral natural 
 man ; while if he does also regard them as Di- 
 vine he becomes a civil and moral spiritual man. 
 The difference is that the latter is both a good cit- 
 izen of the earthly kingdom and a good citizen of 
 the heavenly kingdom ; while the former is a good 
 citizen of the earthly kingdom only, and not of the 
 heavenly kingdom. The difference is seen in the 
 goods they do ; the goods done by civil and moral 
 natural men are not in themselves good, for the 
 man and the world are in them ; the goods done 
 by civil and moral spiritual men are good in them- 
 selves, because the Lord and heaven are in them. 
 
 From all this it can be seen that as every man 
 was born that he might become a civil and moral 
 natural man, so, too, he was born that he might be- 
 come a civil and moral spiritual man ; and this is 
 done simply by his acknowledging God and not 
 doing evil because it is against God, but doing 
 good because it is accordant with God, whereby 
 a spirit enters into his civil and moral activities and 
 they live ; otherwise there is no spirit in them, and 
 therefore they are not living. And this is why the 
 natural man, however civilly and morally he may 
 act, is called dead ; but the spiritual man is called 
 living. 
 
 It is of the Lord's Divine providence that every
 
 CHAPTER XVII., N. J22 479 
 
 nation has some religion ; and the primary thing in 
 every religion is to acknowledge that there is a 
 God, otherwise it is not called a religion ; and every 
 nation that lives according to its religion, that is, 
 that refrains from doing evil because it is contrary 
 to its god, receives something of the spiritual in 
 its natural. When one hears some Gentile say that 
 he is unwilling to do this or that evil because it is 
 contrary to his god, does he not say to himself, 
 "Is not this man saved? it seems as if it could not 
 be otherwise." Sound reason declares this to him. 
 On the other hand, when he hears a Christian say, 
 I make no account of this or that evil ; why is it 
 said to be contrary to God? does he not say to 
 himself, "Is this man saved? it seems impossible." 
 Sound reason declares this also. 
 
 If such an one says, "I was born a Christian, I 
 have been baptized, I have known about the Lord, 
 I have read the Word, I have attended the sac- 
 rament of the Supper" does this amount to any- 
 thing if he does not regard murders, or the re- 
 venge that breathes them, adulteries, secret thefts, 
 f.ilse testimony or lies, and various injuries, as sins ? 
 Does such a man think about God or any eternal 
 life? Does he believe that there is any God or any 
 eternal life? Does not sound reason declare that 
 such a person cannot be saved ? All this has been 
 said respecting a Christian, because a Gentile thinks 
 about God from religion in his life more than a 
 Christian does. But on this more shall be said in 
 what follows, and in this order :
 
 480 THE 'DIVINE TROWDENCE 
 
 (i.) The end of creation is a heaven from the 
 
 human race. 
 (ii.) Therefore it is of the Divine providence 
 
 that every man can be saved ; and that 
 
 those are saved who acknowledge God 
 
 and live well. 
 
 (iii.) Man himself is to blame if he is not saved. 
 (iv.) Thus all men were predestined to heaven, 
 
 and no one to hell. 
 
 323. (i.) The end of creation is a heaven from 
 the human race. That heaven consists solely of 
 those that were born men is shown in the work 
 on Heaven and Hell (published at London in the 
 year 1758), and also above; and as heaven consists 
 of no others it follows that the end of creation is a 
 heaven from the human race. That this was the 
 end of creation has been shown previously (n. 
 27-45) 5 but it can be made clearer by an explan- 
 ation of these points : (i.) Everyman was created 
 to live to eternity. (2.) Every man was created to 
 live to eternity in a state of blessedness. (3.) Thus 
 every man was created to come into heaven. 
 (4.) The Divine love must needs will this ; and the 
 Divine wisdom must needs provide for it. 
 
 324. Since from all this it can be seen that 
 the Divine providence is a predestination to heaven 
 only, and cannot be changed into any other, it 
 shall now be shown in the proposed order, that 
 the end of creation is a heaven from the human 
 race. First : Every man was created to live for- 
 ever. In the treatise on The Divine Love and 
 the Divine Wisdom, Parts Third and Fifth, it has
 
 CHAPTER XY1I., N. 324 481 
 
 been shown that there are three degrees of life in 
 man, called the natural, the spiritual, and the ce- 
 lestial, and that these degrees are actually in every 
 man ; while in beasts there is only one degree of 
 life, which is like the lowest degree in man, which 
 is called the natural. From this it follows that by 
 the elevation of his life to the Lord man is above 
 the beasts, in such a state as to be able to under- 
 stand what pertains to the Divine wisdom, and to 
 will what pertains to the Divine love, thus to re- 
 ceive the Divine ; and a being that is capable of 
 so receiving the Divine as to see and perceive it 
 in himself cannot but be conjoined with the Lord, 
 and by that conjunction live forever. 
 
 What would the Lord be in relation to the 
 entire creation of the universe, if He had not 
 also created images and likenesses of Himself, to 
 whom He could communicate His Divine ? Other- 
 wise, what would He be but a causing something 
 to be or not to be, or to exist or not to exist, and 
 this for no other purpose than that He might be 
 able from afar to contemplate mere vicissitudes and 
 continual changes as upon a stage ? What of the 
 Divine would there be in all these things, unless they 
 had as their end to be serviceable to subjects that 
 could receive the Divine more nearly, and see and 
 feel it ? And as the Divine is of glory inexhaustible, 
 would He keep this to Himself alone, or would it 
 be possible for Him to do so ? For love desires to 
 communicate its own to another, and even to give 
 from its own as much as it can. Must not the
 
 482 THE VI^INE TROWDENCE 
 
 Divine love, then, which is infinite, do this? Can 
 that give and take away again? Would not that 
 be to give what must perish? and inwardly in itself 
 this is nothing, because when it perishes it comes 
 to naught. That which is is not in it. But the 
 Divine love gives what is, or what does not cease 
 to be ; and that is eternal. 
 
 In order that every man may live to eternity 
 that which is mortal in him is taken away. The 
 mortal in him is his material body, and this is taken 
 away by its death. Thus what is immortal in man, 
 which is his mind, is unveiled, and he then becomes 
 a spirit in human form ; his mind is that spirit. 
 That man's mind cannot die the sages or wise men 
 of old saw ; for they said, ''How can the mind (animus 
 sen mens) die, when it has the capacity to be wise ?" 
 What their interior idea of this w r as few at this day 
 know ; but it was an idea that descended from 
 heaven into their general perception, namely, that 
 God is wisdom itself, and of this man is a par- 
 taker, and God is immortal or eternal. 
 
 As it has been granted me to talk with angels 
 I will also say something from experience. I have 
 talked with those who lived many ages ago, with 
 those who lived before the flood, and with some 
 who lived after it, with those who lived in the time 
 of the Lord, and with one of His apostles, and with 
 many who lived in later ages, and they all appeared 
 like men of middle age, and they said that they 
 knew nothing about death except that it is dam- 
 nation. All that have lived well, when they enter
 
 CHAPTER XV II., N. 324 483 
 
 heaven come into an age like that of early man- 
 hood in the world and continue in it to eternity, 
 even those that had been old and decrepit in the 
 world. Women also, although they had been old 
 and wrinkled, return into the flower of their age 
 and beauty. 
 
 That man after death lives to eternity is clear 
 from the Word, where life in heaven is called " eter- 
 nal life " 
 
 (as in Matt, xix. 29 ; xxv. 46 ; Mark x. 17 ; Luke x. 25 ; 
 xviii. 30; John iii. 15, 16, 36 ; v. 24, 25, 39 ; vi. 27, 40, 
 68 ; xii. 50) ; 
 
 also simply "life" 
 
 (in Matt, xviii. 8, 9 ; John v. 40 ; xx. 31) ; 
 
 also the Lord said to the disciples : 
 
 " Because I live ye shall live also " (John x"iv. 19) ; 
 
 and of the resurrection, that 
 
 " God is not a God of the dead but of the living ;" and 
 that they cannot die any more (Luke xx. 36, 38). 
 
 Secondly : Every man was created to live to eter- 
 nity in a state of blessedness. This follows as a con- 
 sequence ; for He who wills that man should live 
 to eternity also wills that he should live in a state 
 of blessedness. What would eternal life be with- 
 out that? All love desires the good of another 
 the love of parents desires the good of their child- 
 ren ; the love of bridegoom and husband desires 
 the good of his bride and wife ; and friendship's 
 love desires the good of friends ; why not, then,
 
 484 THE T)IYINE 'PROVIDENCE 
 
 the Divine love? And what else is this good but 
 delight? And what is Divine good but eternal 
 blessedness? Every good is called good from 
 its delight or its blessedness. What is given or 
 possessed is indeed called goods ; but unless these 
 are delightful they are barren goods that in them- 
 selves are not good. From all this it is clear that 
 eternal life is also eternal blessedness. This state 
 of man is the end of creation ; and that only those 
 who come into heaven are in that state is not the 
 Lord's fault, but man's. That it is man's fault will 
 be seen in what follows. 
 
 Thirdly : Thus every man was created to come 
 into heaven. This is the end of creation. But the 
 reason why all do not come into heaven is that 
 they imbibe the delights of hell, which are opposite 
 to the blessedness of heaven ; and those that are 
 not in the blessedness of heaven cannot enter heaven, 
 for they cannot endure it. It is denied to no one 
 who comes into the spiritual world to ascend into 
 heaven ; but when one who is in the delight of hell 
 enters it he is seized with palpitation of the heart 
 and labored breathing, his life begins to fail, he is in 
 anguish, he is in torment, and he writhes like a ser- 
 pent put near a fire ; and this is so because oppos- 
 ite a6ls against opposite. 
 
 And yet such cannot die, because they were 
 born men and thereby have the capacity to think 
 and will, and consequently to speak and do ; and 
 as they can live only with those who are in a like 
 delight of life to such they are sent ; consequently
 
 CHAPTER XVIL, N. 324 485 
 
 those who are in the delights of evil are sent to their 
 own, and those who are in the delights of good to 
 their own. Every one, in facl, is permitted to be 
 in the delight of his evil provided he refrains from 
 infesting those who are in the delight of good ; but 
 as evil cannot do otherwise than infest good for 
 there is in evil a hatred against good to prevent 
 their doing harm they are taken away and cast into 
 their own place in hell, where their delight is turned 
 into what is undelightful. 
 
 But this does not gainsay the truth that man 
 from creation is such, and therefore is born such, 
 that he can enter heaven ; for every one who dies 
 in infancy enters heaven, is there brought up and 
 instructed as a man is in the world, and through 
 an affection for good and truth imbibes wisdom 
 and becomes an angel. And the same might be 
 true of the man who is brought up and instructed 
 in the world ; for there is the same in him that the 
 infant possessed. Respecting infants in the spiritual 
 world see the work on Heaven and Hell (published 
 at London in the year 1758, n. 329-345). 
 
 But the reason why many in the world are not 
 prepared for heaven is that they love the first de- 
 gree of their life, which is called the natural, and are 
 unwilling to withdraw from it and become spiritual ; 
 and the natural degree of life viewed in itself loves 
 nothing but self and the world, for it clings to the 
 senses of the body, and these are directed towards 
 the world ; while the spiritual degree of life viewed 
 in itself loves the Lord and heaven, and also self
 
 486 THE WINE TROWDENCE 
 
 and the world, but God and heaven as higher, 
 chief and dominant, and self and the world as lower, 
 instrumental, and subservient. 
 
 Fourthly : The Divine love must needs will this, 
 and the Divine wisdom -must needs provide for it. 
 That the Divine essence is Divine love and Di- 
 vine wisdom has been shown in the work on The 
 Divine Love and the Divine Wisdom. It is also 
 shown there (n. 358370) that in every human em- 
 bryo the Lord forms two receptacles, one for the 
 Divine love and the other for the Divine wisdom, 
 a receptacle of the Divine love for the future will 
 of the man, and a receptacle of the Divine wisdom 
 for his future understanding ; and that thus the 
 Lord has endowed every man with a capacity to 
 will good and a capacity to understand truth. 
 
 Since, then, man from his birth is endowed with 
 these two capacities by the Lord, and consequently 
 the Lord is in these capacities as in His own with 
 man, it is clear that His Divine love must needs 
 will that man should come into heaven, and there 
 enjoy eternal blessedness ; also that the Divine wis- 
 dom must needs provide for it. But since it is 
 from the Lord's Divine love that man should feel 
 heavenly blessedness in himself as his own, and 
 this is impossible unless man is kept fully in the 
 appearance that he thinks, wills, speaks, and acls 
 from himself, therefore the Lord can lead man only 
 in accordance with the laws of His Divine provid- 
 ence.
 
 CHAPTER XVIL, N. J2$ 487 
 
 325. (ii.) Therefore it is of the Divine provid- 
 ence that every man can be saved, and that those are 
 saved who acknowledge God and live well. It is 
 clear from what has been shown above that every 
 man can be saved. Some hold the opinion that 
 the Lord's church is only in the Christian world, 
 because there alone is the Lord known, and there 
 alone is the Word. Nevertheless there are many 
 who believe that the church of God is general, that 
 is, is spread and dispersed throughout the world, 
 and thus exists with such as are ignorant of the Lord 
 and do not have the Word ; and they claim that 
 this is not the fault of such, and that they have 
 no means of overcoming their ignorance, and that 
 it is contrary to God's love and mercy that some 
 should be born for hell who equally with others 
 are men. 
 
 Since, then, many, if not all, Christians believe 
 that the church, which is also called a communion, 
 is general, it follows that there are most general 
 principles of the church which enter into all relig- 
 ions and constitute that communion. That these 
 most general principles are the acknowledgment of 
 God and good of life will be seen in the following 
 order: (i.) The acknowledgment of God causes 
 a conjunction of God with man and of man with 
 God ; and the denial of God causes disjunction. 
 (2.) Every one acknowledges God and is conjoined 
 with Him so far as his life is good. (3.) Good of 
 life, or living rightly, is shunning evils because they 
 are against religion, thus against God. (4.) These
 
 488 THE DIVINE YROWDENCE 
 
 are the general principles of all religions, whereby 
 every one can be saved. 
 
 326. But these must be examined and shown 
 one by one. First : The acknowledgment of God 
 causes a conjunction of God with man and of man 
 with God; and the denial of God causes severance. 
 Some may think that those who do not acknowledge 
 God can be saved just as well as those who do 
 acknowledge Him, provided they lead a moral life. 
 They say, "What does acknowledgment accomplish? 
 Is it not mere thought? Can I not easily acknow- 
 ledge God when I come to know with certainty that 
 there is a God ? I have heard of Him, but I have 
 not seen Him. Make me see and I will believe." 
 Such is the language of many who deny God when 
 they are allowed to reason freely with one who ac- 
 knowledges God. But that the acknowledgment of 
 God conjoins and the denial of Him severs will be 
 made clear by certain things made known to me in 
 the spiritual world. When any one there thinks 
 about another and wishes to speak with him the 
 other immediately appears present. This is a com- 
 mon occurrence there, and never fails. And the 
 reason is that in the spiritual world there is no dis- 
 tance as in the natural world, but only an appear- 
 ance of distance. 
 
 Again, As thought from any knowledge of an- 
 other causes presence, so love from any affection 
 for another causes conjunction ; and from this it re- 
 sults that such come together and converse in a 
 friendly way, dwell in the same house or in the
 
 CHAPTER XYIL, N. 326 489 
 
 same society, meet frequently, and render mutual 
 services. The opposite also occurs, as that he who 
 does not love another, or still more, he who hates 
 another, does not see or meet him, but they are 
 distant in the degree of the hate or absence of love ; 
 and even if he is present and recalls the hatred he 
 becomes invisible. 
 
 From these few examples the ground of pres- 
 ence and of conjunction in the spiritual world can 
 be seen, namely, that presence comes from the re- 
 membrance of another with a desire to see him, 
 and conjunction from an affection that springs from 
 love. The same is true of all things in the hu- 
 man mind; in it are things without number, and 
 the several particulars are there associated and con- 
 joined according to affections, or as one thing loves 
 another. 
 
 This conjunction is spiritual conjunction, which 
 is like itself in things general and particular. This 
 spiritual conjunction has its origin from the con- 
 junction of the Lord with the spiritual world and 
 with the natural world, in general and in particular. 
 From all this it is evident that so far as any one 
 knows the Lord, and from his knowledge thinks 
 about Him, so far the Lord is present ; and so far 
 as any one acknowledges the Lord from an affec- 
 tion of love so' far the Lord is conjoined with him : 
 and on the other hand, so far as one does not 
 know the Lord the Lord is absent ; and so far as 
 one denies the Lord he is severed from Him. 
 
 Conjunction causes the Lord to turn the man's
 
 490 THE TJIflNE TROWDENCE 
 
 face to Himself, and then He leads him. Sever- 
 ance causes hell to turn the man's face to itself, and 
 he is then led by hell. Therefore all the angels of 
 heaven turn their faces to the Lord as a sun ; and 
 all the spirits of hell turn their faces away from 
 Him. This makes clear what acknowledgment of 
 God accomplishes, and what the denial of God ac- 
 complishes. And those who deny God in the world 
 deny Him after death ; and they acquire an organ- 
 ization such as is described above (n. 319), and the 
 organization taken on in the world remains to eter- 
 nity. 
 
 Secondly : Every one acknowledges God and is 
 conjoined with Him so far as his life is good. All 
 who know anything from religion can know God, 
 and from knowledge or memory they can talk 
 about God and some from the understanding can 
 think about Him ; but if they do not live well this 
 effecls nothing but presence ; for with all this they 
 can turn themselves away from God and towards 
 hell, and this they do if they live wickedly. But 
 only those who live well can acknowledge God in 
 heart ; and these, in the measure of their good of 
 life, the Lord turns away from hell and towards 
 Himself. This is because these alone love God, 
 for they love the Divine things that are from Him 
 in that they do them. The Divine things that are 
 from God are the commandments of His law; these 
 are God because He is Himself His own proceed- 
 ing Divine ; and this is loving God, for the Lord 
 savs :
 
 CHAPTER XVII., N. 326 491 
 
 He that keepeth My commandments, he it is that loveth 
 Me ; but he that keepeth not My commandments loveth 
 Me not (y"ohn xiv. 21-24). 
 
 For this reason there are two tables of the dec- 
 alogue, one relating to God and the other relating 
 to man. God works unceasingly to the end that 
 man may receive what is in man's table ; but if man 
 fails to do the things that are in his table he does 
 not accept with acknowledgment of heart the things 
 that are in God's table ; and if he does not accept 
 he is not conjoined. This is why the two tables 
 were so conjoined as to be one, and were called 
 the tables of the covenant, ' ' covenant ' ' signifying 
 conjunction. Every one acknowledges God and is 
 conjoined with Him according to the good of his 
 life, for the reason that good of life is like the good 
 that is in the Lord, and therefore comes from the 
 Lord ; consequently when man is in good of life a 
 conjunction is effected. With evil of life the op- 
 posite is true. This rejects the Lord. 
 
 Thirdly : Good of life, or living rightly, is shun- 
 ning evils because they are against religion, thus 
 against God. That this is good of life, or living 
 rightly, is fully shown in the Dolrine of Life for 
 the New Jerusalem, from beginning to end. To 
 which I will merely add, that if you do good to the 
 fullest extent for example, building temples, deco- 
 rating them and filling them with offerings, sus- 
 taining hospitals and asylums, giving alms every 
 day, succoring widows and orphans, observing dili- 
 gently the holy things of worship, and even think-
 
 492 THE HDIVINE "PROVIDENCE 
 
 ing and talking and preaching about them as if 
 from the heart, and yet do not shun evils as sins 
 against God, none of these goods are good ; they 
 are either hypocritical or meritorious, for evil is still 
 inwardly in them. For one's life is in all things 
 and in each one of the things that he does ; and 
 goods can become goods only by the removal of 
 evil from them. All this makes clear that living 
 rightly is shunning evils because they are against 
 religion, and thus against God. 
 
 Fourthly : These are the general principles of 
 all religions, whereby every one can be saved. To 
 acknowledge God and to refrain from doing evil 
 because it is against God are the two things that 
 make a religion to be a religion ; and if one of these 
 is lacking it cannot be called a religion, for to ac- 
 knowledge God and to do evil is a contradiction ; 
 also to do good and not acknowledge God ; for 
 one is not possible without the other. The Lord 
 provides that there shall be some religion nearly 
 everywhere, and that there shall be these two things 
 in every religion. The Lord also provides that 
 every one who acknowledges God and refrains 
 from doing evil because it is against God should 
 have a place in heaven. For heaven in the complex 
 resembles a single man, whose life or soul is the 
 Lord. In that heavenly Man are all things that 
 are in a natural man, with a difference like that 
 between heavenly and natural things. 
 
 It is known that in man, in addition to forms 
 organized of blood-vessels and nervous fibres, which
 
 CHAPTER XVII., N. 326 493 
 
 are called viscera, there are skins, membranes, ten- 
 dons, cartilages, bones, nails, and teeth ; these are 
 living in a less degree than the organized forms 
 themselves to which they are subservient as liga- 
 ments, coverings, and supports. So the heavenly 
 Man, which is heaven, if all these things are to be 
 in it, must be composed not of men of a single 
 religion but of men of many religions ; therefore all 
 who make these two universals of the church to 
 enter into their life have a place in that heavenly 
 Man, that is, in heaven, and enjoy happiness in their 
 degree. But this subject has already been treated 
 of (n. 254). 
 
 That these two are the primary principles in 
 every religion is shown by the fact that they are 
 what the decalogue teaches ; and the decalogue was 
 the first thing of the Word, was promulgated by 
 Jehovah by a living voice from Mount Sinai, was 
 written by the finger of God on two tables of stone, 
 and when placed in the ark was called "Jehovah," 
 and constituted the Holy of Holies in the taberna- 
 cle, and the sanctuary in the temple at Jerusalem, 
 and from its presence alone all things there were 
 holy ; besides other things in the Word respecting 
 the decalogue in the ark, cited in the DoElrine of 
 Life for the New Jerusalem (n. 53-61) ; to which 
 the following may be added : It is known from the 
 Word that the ark containing the two tables on 
 which the decalogue was written was taken by the 
 Philistines and placed in the house of Dagon in 
 Ashdod, and that Dagon fell to the earth before it,
 
 494 THE T>/F/N 
 
 and afterwards his head and the palms of the hands 
 torn from the body lay upon the threshold of the 
 house ; and that the people of Ashdod and Ekron, 
 to the number of many thousands, were smitten 
 with emerods on account of the ark, and their 
 land was laid waste by mice ; also that the Philis- 
 tines, by the advice of the lords of their nation, 
 made five golden emerods and five golden mice and 
 a new cart, and placed the ark upon it, and near 
 the ark the golden emerods and mice, and by two 
 cows that lowed in the way before the cart they 
 sent back the ark to the children of Israel, wha 
 offered the cows and the cart in sacrifice (i Sam. 
 v. and vi. ). 
 
 It shall now be told what all these things sig- 
 nified. ' ' The Philistines ' ' signified those who are in 
 faith separated from charity ; ' ' Dagon ' ' represented 
 that religion ; the ' ' emerods ' ' with which they were 
 smitten signified natural loves, which are unclean 
 when separated from spiritual love ; the ' ' mice ' ' 
 signified the devastation of the church by means 
 of falsifications of truth ; the ' ' new cart ' ' upon 
 which they sent back the ark signified new but 
 natural doctrine (a "chariot" signifying in the 
 Word doctrine from spiritual truths) ; the "cows" 
 signified good natural affections ; the ( ' golden em- 
 erods ' ' signified natural loves purified and made 
 good ; the ' ' golden mice ' ' signified the vastation 
 of the church removed by good ( ' ' gold ' ' in the 
 Word signifying good) ; "the lowing of the cows 
 on the way ' ' signified the difficult conversion of
 
 CHAPTER XVIL, N.J2J 495 
 
 the lusts of evil of the natural man into good 
 affections; "the offering of the cows and the cart 
 as a burnt offering" signified that the Lord was 
 thus propitiated. 
 
 Such is the spiritual meaning of these histo- 
 rical statements. Join them together into one idea, 
 and make the application. That the "Philistines" 
 represented those who are in faith separated from 
 charity niay be seen in the Doctrine of the New 
 Jemsalem concerning Faith (n. 49-54) ; and that 
 the ark, because of its containing the decalogue, 
 was the holiest thing of the church, may be seen in 
 the Doctrine of Life for the New Jerusalem (n. 
 53-6i). 
 
 327. (iii.) Man himself is to blame if he is not 
 saved. Every rational man, as soon as he hears it, 
 acknowledges the truth that evil cannot flow from 
 good or good flow from evil, because they are op- 
 posites ; consequently that from good nothing but 
 good can flow, and from evil nothing but evil. 
 When this truth is acknowledged it is also acknow- 
 ledged that good can be turned into evil, but it must 
 be done by an evil not by a good recipient ; for 
 every form turns into its own quality that which 
 flows into it (as may be seen above, n. 292). Since, 
 then, the Lord is good in its very essence, or good 
 itself, it is evident that evil cannot flow from Him 
 or be produced by Him, but that the good may 
 be turned into evil by a recipient subject whose 
 form is a form of evil. Such a subject is man in
 
 496 THE DIVINE TROWDENCE 
 
 respect to what is his own (proprium). This contin- 
 ually receives good from the Lord and continually 
 turns it to the quality of its own form, which is a 
 form of evil. From this it follows that man is to 
 blame if he is not saved. It is true that evil is from 
 hell ; but as man accepts it therefrom as his own, 
 and thereby appropriates it to himself, it is the same 
 thing whether evil is said to be from man or 
 from hell. But how evil comes to be appropriated, 
 even to the extent that religion is destroyed, shall 
 be told in this order : (i.) In process of time every 
 religion declines and is consummated. (2.) Every 
 religion declines and is consummated by the inver- 
 sion of God's image in man. (3.) This comes 
 from the continual increase of hereditary evil from 
 generation to generation. (4.) Nevertheless the 
 Lord provides that every one may be saved. (5.) 
 It is provided . also that a new church should take 
 the place of a former devastated church. 
 
 328. But these points are to be made clear in 
 their series. First : In process of time every relig- 
 ion declines and is consummated. On this earth 
 there have been many churches, one after another ; 
 for wherever the human race exists there a church 
 exists, because heaven, which is the end of creation, 
 is from the human race (as has been shown above), 
 and no one can come into heaven unless he is in 
 the two universals of the church, acknowledgment 
 of God and a good life (as has been shown just 
 above, n. 326). It follows that on this earth there 
 have been churches from the most ancient times
 
 CHAPTER XV 11., N. }28 497 
 
 down to the present. These churches are described 
 in the Word, but not historically, except the church 
 of Israel and Judah ; but there were others pre- 
 vious to that, and these are described only by the 
 names of nations and persons, and by a few things 
 respecting them. 
 
 The Most Ancient Church, which was the first, 
 is depicted by "Adam and his wife Eve." The 
 church that followed, which shall be called the An- 
 cient Church, is depicted by " Noah and his three 
 sons," and by their posterity. This was a wide- 
 spread church, extending through many kingdoms 
 of Asia, the land of Canaan on both sides of the 
 Jordan, Syria, Assyria and Chaldea, Mesopotamia, 
 Egypt, Arabia, and Tyre and Sidon. These had 
 the ancient Word described in the Doctrine of the 
 New Jerusalem concerning the Sacred Scripture 
 (n. 101-103). That this church existed in those 
 kingdoms is evident from various things said of 
 them in the prophetical parts of the Word. But 
 this church was notably changed by Heber, from 
 whom aro^e the Hebraic Church, in which worship 
 by sacrifices was first instituted. From the Hebrew 
 Church sprang the Church of Israel and Judah ; and 
 this was solemnly established for the sake of the 
 Word which was there to be compiled. 
 
 These four churches are meant by 
 
 The statue seen by Nebuchadnezzar in a dream, the head 
 of which was of pure gold, the breast and arms of 
 silver, the belly and thighs of brass, and the legs and 
 feet of iron and clay (Dan. ii. 32, 33).
 
 498 THE THYINE TROWDENCE 
 
 These are meant also by the golden, the silver, the 
 brazen, and the iron ages, mentioned by ancient 
 writers. It is well known that the Christian Church 
 followed the Jewish. From the Word it may also 
 be seen that all these churches in process of time 
 declined until they reached their end, which is called 
 their consummation. 
 
 The consummation of the Most Ancient Church, 
 which came from their " eating of the tree of know- 
 ledge" (which signifies the conceit of self-intelli- 
 gence) is depicted by "the flood." The consumma- 
 tion of the Ancient Church is depicted in the va- 
 rious devastations of the nations, treated of in the 
 historical and in the prophetical parts of the Word, 
 especially in the expulsion of the nations from the 
 land of Canaan by the children of Israel. The 
 consummation of the Church of Israel and Judah 
 is meant by the destruction of the temple at Jerusa- 
 lem, and by the carrying away of the people of Is- 
 rael into perpetual captivity, and of the Jewish 
 nation to Babylon, and again by the second de- 
 struction of the temple together with Jerusalem, and 
 the dispersion of that nation. This consummation 
 is foretold in the prophets in many places and in 
 Daniel (ix. 24-27). The gradual devastation of 
 the Christian Church until its end is depicted by 
 the Lord in Matthew xxiv., in Mark xiii., and in 
 Luke xxi., but the consummation itself in the Apoc- 
 alypse. From all this it can be seen that a church 
 in process of time and religion also declines and 
 is consummated.
 
 CHAPTER X'/U., N. }28 499 
 
 Secondly : Every religion declines and is con- 
 summated by the inversion of Gods image in man. 
 It is acknowledged that man was created into God's 
 image, after God's likeness (Gen. i. 26). It shall 
 now be told what the "image" and what the "like- 
 ness" of God is. God alone is love and wisdom. 
 Man was created to be a receptacle of both, that 
 his will might be a receptacle of the Divine love 
 and his understanding a receptacle .of the Divine 
 wisdom. It has already been shown that these two 
 receptacles are in man from creation, and that 
 they constitute man, and are formed in every one 
 in the womb. Therefore man's being an "image" 
 of God means that he is a recipient of the Divine 
 wisdom, his being a "likeness" of God means that 
 he is a recipient of the Divine love ; thus the re- 
 ceptacle called the understanding is an image of 
 God, and the receptacle called the will is a like- 
 ness of God. As man, then, was created and formed 
 to be a receptacle, it follows that he was so created 
 and formed that his will might receive love from 
 God, and his understanding might receive wisdom 
 from God ; and these man does receive when he 
 acknowledges God and lives according to His com- 
 mandments, but in a less or greater degree as from 
 religion he has knowledge of God and of His com- 
 mandments, consequently according to his know- 
 ledge of truths ; since it is truths that teach what 
 God is and ho\v He must be acknowledged, also 
 what His commandments are and how to live ac- 
 cording to them.
 
 500 THE D YINE 'PROVIDENCE 
 
 God's image and God's likeness are not de- 
 stroyed in man, but are seemingly destroyed; for 
 they remain implanted in his two capacities called 
 liberty and rationality (which have been frequently 
 treated of above). They became seemingly de- 
 stroyed when man made the receptacle of Divine 
 love, which is his will, a receptacle of love of self, 
 and the receptacle of Divine wisdom, which is his 
 understanding,, a receptacle of self-intelligence. In 
 this way he inverted the image and likeness of God, 
 for he turned these receptacles away from God and 
 turned them towards self. Thus they were closed 
 above and opened below, or closed in front and 
 opened behind, although by creation they had been 
 opened in front and closed behind. When these 
 have been thus opened inversely and closed in- 
 versely the receptacle of love, or the will, receives 
 influx from hell, or from what is its own (propriwn) ; 
 and the receptacle of wisdom, or the understanding, 
 likewise. From this there has sprung up in the 
 churches a worship of men in place of the worship 
 of God, and a worship from doctrines of falsity in 
 place of a worship from doctrines of truth ; the lat- 
 ter from self-intelligence, the former from love of 
 self. This makes clear how in process of time re- 
 ligion declines and is consummated by the inver- 
 sion of God's image in man. 
 
 Thirdly : This comes from the continual increase 
 of hereditary evil from generation to generation. It 
 was stated and explained above that hereditary evil 
 did not come from Adam and his wife Eve by their
 
 CHAPTER XVII. , N. 328 501 
 
 eating of the tree of knowledge, but is gradually de- 
 rived and is transplanted from parents into offspring, 
 and thus by continual increase grows worse from 
 generation to generation. When evil thus grows 
 worse among many it scatters evil from itself among 
 others still ; for there is a lust of seducing in all evil, 
 and in some this burns with rage against good ; 
 hence the contagiousness of evil. When in the 
 church this has taken possession of the leaders, the 
 rulers, and the champions, religion becomes pervert- 
 ed, and the means of cure, which are truths, become 
 corrupted by falsification. From these there is then 
 a gradual vastation of good and desolation of truth 
 in the church, until its consummation is reached. 
 
 Fourthly : Nevertheless the Lord provides that 
 every one may be saved. The Lord provides that 
 that shall be everywhere a religion ; and that in 
 every religion there shall be the two essentials of 
 salvation, which are, to acknowledge God and to 
 refrain from doing evil because it is against God. 
 All other things, which belong to the understand- 
 ing and to thought therefrom, and which are called 
 matters of faith, are provided for every one accord- 
 ing to his life, for they are accessories of the life ; 
 but if they are put before [the essentials] they re- 
 ceive no life. It is also provided that all that have 
 lived well and have acknowledged Gocl shall be in- 
 structed after death by angels ; and then all those 
 that had been while they lived in the world in these 
 two essentials of religion accept the truths of the 
 church such as they are in the Word and acknow-
 
 502 THE "DIVINE 
 
 ledge the Lord as the God of heaven and of the 
 church. And this they accept more readily than 
 Christians, who have brought with them from the 
 world an idea of the Lord's Human as separated 
 from His Divine. The Lord also provides that all 
 who die in infancy shall be saved, wherever born. 
 
 Moreover, there is granted to every man after 
 death ample means of amending his life, if that be 
 possible. All are taught and led by the Lord by 
 means of angels ; and as they then know that they 
 are living after death, and that there is a heaven 
 and a hell, they at first receive truths ; but those 
 that in the world did not acknowledge God and 
 shun evils as sins soon weary of truths and with- 
 draw ; while those that acknowledged truths with 
 the lips but not with the heart are like the foolish 
 virgins who had lamps but- no oil, and who begged 
 oil of others, and who went away and bought, and 
 yet were not admitted to the wedding. " Lamps " 
 signify truths of faith, and "oil" signifies the good 
 of charity. From this it can be seen that the Di- 
 vine providence makes it possible for every one to 
 be saved, and that man himself is to blame if he is 
 not saved. 
 
 Fifthly : It is provided also that a new church 
 should take the place of a former devastated church. 
 This has been done from the earliest times, that 
 when a former church has been devastated a new 
 church has taken its place. The Ancient Church 
 followed the Most Ancient ; after the Ancient 
 Church the Israelitish or Jewish Church followed ;
 
 CHAPTER XVIL, N.J2(> 503 
 
 and after this the Christian. It is foretold in the 
 Apocalypse that this will be followed by a new 
 church, which is there meant by "the New Jeru- 
 salem coming down out of heaven." Why the 
 Lord is providing a new church to follow the former 
 devastated church is explained in the Doctrine of 
 the New Jerusalem concerning the Sacred Script- 
 ure (n. 104-113). 
 
 329. (iv.) Thus all men were predestined to 
 heaven, and no one to hell. That the -Lord does 
 not cast any one into hell, but that the spirit goes 
 there of his own accord, is shown in the work on 
 Heaven and Hell (published at London in 1758, 
 n. 545-550). This every evil and impious person 
 does after death, and the evil and impious man in 
 the \vorld does the same, with the difference that 
 so long as he is in the world he is capable of be- 
 ing reformed and of accepting and being instructed 
 in the means of salvation, but not after his depart- 
 ure from the world. The means of salvation relate 
 to these two points, that evils must be shunned be- 
 cause they are contrary to the Divine laws in the 
 decalogue, and there must be an acknowledgment 
 that there is a God. This every one can do pro- 
 vided he does not love evils ; for the Lord is contin- 
 ually flowing into his will with a power that enables 
 him to shun evils, and into his understanding with a 
 power that enables him to think that there is a God. 
 Nevertheless, no one can do the one apart from 
 the other ; the two are joined together like the
 
 504 THE <D/F/N 'PROVIDENCE 
 
 two tables of the decalogue, one of which relates to 
 the Lord, and the other to man. The Lord from 
 His table enlightens every man and gives him 
 power, but man receives the power and enlight- 
 enment only so far as he does the things com- 
 manded in his table ; before this these two appear 
 to be lying one upon the other, and sealed to- 
 gether ; but as man does the things commanded 
 in his table they are unsealed and opened. 
 
 What is the decalogue at the present day but 
 like a little sealed book or writing, opened only in 
 the hands of children and youth ? Say to any one 
 of mature age that a thing should not be done 
 because it is contrary to the decalogue, and who 
 listens ? But if you say that it should not be done 
 because it is contrary to the Divine laws, he might 
 listen. And yet the commandments of the deca- 
 logue are the Divine laws themselves. An experi- 
 ment was made with several in the spiritual world, 
 and when the decalogue or catechism was men- 
 tioned they rejected it with contempt. This was 
 because the decalogue in its second table, which is 
 man's, teaches that evils must be shunned ; and he 
 who fails to shun them (whether from impiety or 
 from the religious tenet that works effect nothing, 
 but faith only) can hear the decalogue or catechism 
 mentioned only with some degree of contempt, as 
 he might some book for little children which is no 
 longer of any use to him. 
 
 All this has been said to make clear that no 
 one who wishes to be saved will be left without a
 
 CHAPTER XVII., N. JjO 505 
 
 knowledge of the means, or without the power by 
 which he may be saved. And from this it follows 
 that all men were predestined to heaven and no 
 one to hell. But as a belief about predestination 
 to non-salvation, which is damnation, has been held 
 by some, and as this belief is harmful, and can be 
 dispelled only when the madness and cruelty in it 
 are recognized by the reason, it shall be considered 
 in the following order : (i.) Any predestination 
 except to heaven is contrary to the Divine love 
 and its infinitude. (2.) Any predestination ex- 
 cept to heaven is contrary to the Divine wisdom 
 and its infinitude. (3.) That only those bora within 
 the church are saved is an insane heresy. (4.) 
 That any of the human race are damned by pre- 
 destination is a cruel heresy. 
 
 330. To make clear how harmful the belief in 
 predestination is as generally understood these four 
 propositions must be taken up and established. 
 First : Any predestination except to heaven is con- 
 trary to the Divine love, which is infinite. That 
 Jehovah or the Lord is Divine love, and that He is 
 infinite and the Being (Esse] of all life, and that man 
 was created into the image of God after the like- 
 ness of God, has been shown in the work on The 
 Divine Love and the Divine Wisdom. And as 
 every man is formed by the Lord in the womb into 
 that image after that likeness (as has also been 
 shown), it follows that the Lord is the heavenly 
 Father of all men, and that men are His spiritual 
 children. In the Word Jehovah, or the Lord, is
 
 506 THE *V1V1NE 'PROVIDENCE 
 
 called Father, and men likewise ; for he says : 
 
 " Call no man your father upon the earth, for One is 
 your Father, who is in the heavens" (Matt, xxiii. 9) ; 
 
 which means that He alone is the Father in respect 
 to the life ; and that the earthly Father is the father 
 only in respecl: to the life's covering, which is the 
 body ; therefore in heaven no father is mentioned 
 except the Lord. That men who do not pervert 
 that life are said to be His sons and to be born of 
 Him is also evident from many passage^ in the 
 Word. 
 
 Thus it can be seen that the Divine love is in 
 every man, both the evil and the good ; conse- 
 quently that the Lord, who is Divine love, can not 
 acl towards them otherwise than as a father on 
 the earth acls towards his children, and infinitely 
 more so, because the Divine love is infinite ; and 
 again, that He cannot withdraw from any one, be- 
 cause every one's life is from Him. He appears 
 to withdraw from the evil ; but the evil withdraw 
 from Him, while He from love still leads them. So 
 the Lord says : 
 
 "Ask and it shall be given you: seek and ye shall find; 
 
 knock and it shall be opened unto you What 
 
 man is there of you who if his son as"k for a loaf 
 will give him a stone? .... If ye, then, being evil, 
 know how to give good gifts unto your children, how 
 much more shall your Father who is in the heavens 
 give good things to them that ask Him?" (Matt. vii. 
 7-n.) 
 
 And elsewhere that 
 
 " He maketh His sun to rise on the evil and on the good,
 
 CHAPTER XVII., N. JJO 507 
 
 and sendeth rain on the just and on the unjust " 
 (Matt. v. 45). 
 
 Moreover, it is acknowledged in the church that the 
 Lord wills the salvation of all, and the death of 
 no one. All this shows that any predestination ex- 
 cept to heaven is contrary to the Divine love. 
 
 Secondly : Any predestination except to heaven 
 is contrary to the Divine wisdom, which is infinite. 
 The Divine love, through its Divine wisdom, pro- 
 vides the means whereby every man can be saved ; 
 consequently to say that there is any predestination 
 except to heaven is to say that the Divine love is 
 unable to provide the means by which there is 
 salvation. Nevertheless, as has been shown above, 
 all have the means, and they are from the Divine 
 providence, which is infinite. But the reason why 
 there are some that are not saved is that the Di- 
 vine love wills that man should feel in himself the 
 happiness and blessedness of heaven, since other- 
 wise it would not be heaven to him ; and this is 
 impossible unless man's thinking and willing is 
 made to appear to be from himself. For without 
 this appearance nothing could be appropriated to 
 him, nor would he be a man. This is the purpose 
 of the Divine providence, which is of the Divine 
 wisdom from the Divine love. 
 
 But this does not invalidate the truth that all 
 are predestined to heaven and none to hell ; and 
 yet it would if the means of salvation were lacking. 
 But that means of salvation have been provided for 
 every one, and that heaven is such that all who live
 
 508 THE 'DiyiNE VROY1DENCE 
 
 well, of whatever religion they may be, have a 
 place there, has been shown above. Man is like 
 the earth, which produces fruits of every kind, and 
 it is because of this power that the earth is the 
 earth ; and that it produces bad fruits does not 
 preclude its ability to produce good fruits also, but 
 this would be precluded if the earth had never had 
 the ability to produce any thing except bad fruits. 
 Again, man is like an object that variegates in 
 itself the rays of light ; if the object presents no- 
 thing but disagreeable colors the light is not the 
 cause, for rays of light are capable of being varie- 
 gated in pleasing colors. 
 
 Thirdly : That only those born within the church 
 are saved is an insane heresy. Those born out of 
 the church are men equally with those born within 
 it ; they are from the same heavenly origin, and are 
 equally living and immortal souls. They also have 
 a religion from which they acknowledge that there 
 is a God, and that they must live rightly ; and he 
 who acknowledges God and lives rightly becomes 
 spiritual in his degree and is saved, as has been 
 shown above. It may be said that such have not 
 been baptized ; but baptizing saves none except 
 those that are also spiritually washed, that is, re- 
 generated ; for baptism is for a sign and a memorial 
 of this. 
 
 Such, it may be said, have no knowledge of 
 the Lord, and without the Lord there is no sal- 
 vation. But no one is saved for the reason that 
 the Lord is known to him, but because he lives
 
 CHAPTER XVII., N. }}O 509 
 
 in accordance with the Lord's commandments ; and 
 the Lord is known to every, one who acknowledges 
 God, for He is the God of heaven and earth, as he 
 teaches (Matt, xxviii. 18, and elsewhere). Further- 
 more, those outside of the church have a clearer idea 
 of God as a man than Christians have ; and those 
 that have the idea of God as a man and live well 
 are accepted by the Lord. Such acknowledge 
 God as one in person and essence, as Christians 
 do not. They also think of God in their life, for 
 they make evils to be sins against God ; and those 
 who do this think of God in their life. Christians 
 have the precepts of religion from the Word, but 
 there are few who draw from it any precepts of 
 life. 
 
 The Papists do not read it ; and the Reformed, 
 who are in faith separated from charity, pay no 
 attention to what relates to life in it, but only to 
 what relates to faith ; and yet the whole Word is 
 nothing but a doclrine of life. Christianity exists 
 only in Europe ; Mohammedanism and heathenism 
 exist in Asia, in the Indies, in Africa and America, 
 and the human race in those parts of the globe 
 is ten times more numerous than in the Christ- 
 ian portion ; and in the latter there are few who 
 place religion in life. What more insane belief, then, 
 can there be than to hold that only these latter 
 are saved and the former are damned, and that man 
 gains heaven by his birth and not by his life? 
 Therefore the Lord says :
 
 510 THE 'DIVINE PROVIDENCE 
 
 " I say unto you that many shall come from the east and 
 west, and shall recline with Abraham and Isaac and 
 Jacob in the kingdom of the heavens ; but the children 
 of the kingdom shall be cast out" (Matt. viii. n, 12), 
 
 Fourthly : That any of the human race are 
 damned by predestination is a cruel heresy. For it 
 is cruel to believe that the Lord, who is love itself 
 and mercy itself, suffers so great a multitude of men 
 to be born for hell, or so many myriads of myriads 
 to be born condemned and doomed, that is, born 
 devils and satans, and that He does not from His 
 Divine wisdom provide that those who live well and 
 acknowledge God shall not be cast into eternal fire 
 and torment. But in truth He is the Lord, the Cre- 
 ator and Saviour of all, and He alone leads all and 
 wills not the death of any ; and in consequence it 
 is cruel to believe and think that so great a multi- 
 tude of nations and peoples under His auspices 
 and oversight have been handed over by predes- 
 tination as a prey to the devil.
 
 xvra. 
 
 THE LORD CANNOT ACT CONTRARY TO THE LAWS OF THE 
 DIVINE PROVIDENCE, BECAUSE ACTING CONTRARY TO 
 THEM WOULD BE ACTING CONTRARY TO HIS DIVINE 
 LOVE AND CONTRARY TO HIS DIVINE WISDOM, THUS 
 CONTRARY TO HIMSELF. 
 
 331. 
 
 IT has been shown in the Angelic Wisdom con- 
 cerning the Divine Love and the Divine Wis- 
 dom that the Lord is Divine love and Divine 
 wisdom, and that these two are Being (JEsse) itself 
 and life itself, from which every thing has being and 
 life. It is also there shown that this same goes forth 
 from Him, also that the Divine that goes forth is 
 Himself. Of all that goes forth the Divine provid- 
 ence is primary, for this is continually in the end 
 for the sake of which the universe was created. The 
 operation and progress of the end through means 
 is what is called the Divine providence. Since, then, 
 the Divine that goes forth is Himself, and the Di- 
 vine providence is the primary thing, that goes 
 forth, it follows that to acl: contrary to the laws of 
 His Divine providence is to acl: contrary to Him- 
 self. 
 
 It may be said furthermore, that the Lord is 
 Providence, as it is said that God is Order, for the 
 Divine providence is Divine order with primary re-
 
 512 THE THY1NE TROWDENCE 
 
 gard to the salvation of men ; and as there is no 
 order possible without laws, for laws are what con- 
 stitute order, and every law derives from order that 
 it is order, it follows that as God is order so is He 
 the law of His order. The same must be said of 
 the Divine providence, that as the Lord is His 
 providence He is also the law of His providence. 
 From this it is evident that the Lord cannot acl 
 contrary to the laws of His providence, for to act 
 contrary to them would be to act contrary, to 
 Himself. 
 
 Again, there can be no operation except upon 
 a subject, and upon it through means ; operation 
 except upon a subject and upon it through means 
 is impossible. The subjecl of the Divine providence 
 is man ; the means are the Divine truths whereby 
 man gains wisdom and the Divine goods whereby 
 he gains love. The Divine providence through 
 these means works out its end, which is man's sal- 
 vation ; for he that seeks an end seeks the means 
 also, consequently in seeking to accomplish an end 
 he accomplishes it through means. But all this 
 will become more evident when examined in the 
 following order : 
 
 (i.) The operation of the Divine providence for 
 the salvation of man begins at his birth 
 and continues imtil the end of his life 
 and afterwards to eternity. 
 (ii.) The operation of the Divine providence 
 goes on unceasingly through means, out 
 of pure mercy.
 
 CHAP TER XV III. , N. JJ2 513 
 
 (iii.) Instantaneous salvation from mercy apart 
 from means is impossible. 
 
 (iv.) Instantaneous salvation from mercy apart 
 from means is "the fiery flying serpent " 
 in the church. 
 
 332. (i.) The operation of the Divine provid- 
 ence for the salvation of man begins at his birth 
 and continues until the end of his life and after- 
 wards to eternity. It has been shown above that 
 a heaven from the human race is the essential end 
 of the creation of the universe, and that this end in 
 its operation and progress is the Divine providence 
 for the salvation of men ; also that all things ex- 
 terior to man, and that are serviceable to him in 
 the way of use, are secondary ends of creation, 
 which in brief have relation to all things in the 
 three kingdoms, the animal, the vegetable, and the 
 mineral. When these things go forth regularly in 
 accordance with the laws of Divine order estab- 
 lished in their first creation, how is it possible 
 for the primary end, which is the salvation of the 
 human race, not to go forth regularly in accord- 
 ance with the laws of its order, which are the laws 
 of the Divine providence ? 
 
 Watch a fruit tree. Does it not first have birth 
 as a slender shoot from a small seed, and does it 
 not afterwards gradually grow to a trunk and 
 spread forth branches, which are covered with 
 leaves, and then put forth blossoms, and bring forth 
 fruit, depositing therein new seeds by which it pro- 
 vides for its perpetuity? The same thing occurs
 
 514 THE "DIVINE PROVIDENCE 
 
 with every shrub, and with every herb of the field. 
 In these do not each thing and all things <^o forth 
 regularly and wonderfully from end to end in ac- 
 cordance with the laws of its order? Why not like- 
 wise the primary end, which is a heaven from the 
 human race? Can there be any thing in its pro- 
 gress that does not go on most regularly in accord- 
 ance with the laws of the Divine providence ? 
 
 As there is a correspondence between man's life 
 and the growth of a tree, let a parallel or compar- 
 ison be drawn between them. Man's infancy is 
 comparatively like the tender shoot of a tree sprout- 
 ing up out of the ground from the seed ; his child- 
 hood and youth are like that shoot growing into a 
 trunk with its little branches ; the natural truths 
 that every one first imbibes are like the leaves with 
 which the branches are covered ("leaves" in the 
 Word signifying nothing else) ; the man's initia- 
 tion into the marriage of good and truth, that is, 
 the spiritual marriage, is like the blossoms that the 
 tree brings forth in the spring time ; spiritual truths 
 are the petals of these flowers ; the primary activi- 
 ties of the spiritual marriage are like the begin- 
 nings of the fruit ; spiritual goods, which are the 
 goods of charity, are like the fruit (these are sig- 
 nified by " fruit" in the Word) ; the procreations of 
 wisdom from love are like the seeds, and by these 
 procreations man becomes like a garden or a para- 
 dise. Moreover, man is depicted in the Word by a 
 " tree;" and his wisdom originating in love by a "gar- 
 den" ("the garden of Eden" signifies nothing
 
 CHAPTER XV 111., N. jjj 5 15 
 
 In fact, man is a corrupt tree from the seed ; 
 nevertheless, a grafting or budding with shoots taken 
 from the tree of life is possible, whereby the sap 
 drawn from the old root is turned into sap forming 
 good fruit. .This comparison has been made to 
 show that when there is so regular a progression 
 of the Divine providence in the growth and regen- 
 eration of trees, there must needs be a regular 
 progression in the reformation and regeneration of 
 men, who are of much more value than trees, ac- 
 cording to these words of the Lord : 
 
 " Are not five sparrows sold for two farthings, and not 
 one of them is forgotten in the sight o*f God ? But 
 the very hairs of your head are all numbered. Fear 
 not, therefore ; ye are of more value than many spar- 
 rows And which of you by being anxious can 
 
 add to his stature one cubit? If ye, then, be not able 
 to do that which is least, why are ye anxious concern- 
 ing the rest? Consider the lilies, how they grow. . . . 
 If, then, God so clothe the grass, which is today in 
 the field and tomorrow is cast into the oven, how 
 much more will He clothe you, O ye men of little 
 faith?" (Luke xii. 6, 7/25-28.) 
 
 333. The operation of the Divine providence 
 for the salvation of man is said to begin at his birth 
 and to continue unto the end of his life. To un- 
 derstand this it must be known that the Lord sees 
 what man is, and foresees what he wills to be, thus 
 what he will be ; and that he may be a man and 
 therefore immortal the freedom of his will must 
 not be taken away, as has been frequently shown 
 before. Consequently the Lord foresees man's state 
 after death, and provides for it from his birth until
 
 516 THE 'DIVINE 'PROVIDENCE 
 
 the end of his life. With the evil the Lord pro- 
 vides by permitting- evils and continually withdraw- 
 ing them from evils ; while with the good he pro- 
 vides by leading to good. Thus the Divine provid- 
 ence is unceasingly in the w r ork of .saving men. 
 But no more can be saved than are willing to be 
 saved, and only those are willing to be saved who 
 acknowledge God and are led by Him ; and those 
 are unwilling who do not acknowledge God and 
 who lead themselves ; for such do not think about 
 eternal life or about salvation, while the others do. 
 This the Lord sees and still He leads them, and 
 leads them in accordance with the laws of His Di- 
 vine providence, contrary to which laws He cannot 
 act, since to acl: contrary to them would be to act 
 contrary to His Divine love and contrary to His 
 Divine wisdom, which is to acl contrary to Himself. 
 Since, then, the Lord foresees the states of all 
 after death, and also foresees the places in hell of 
 those who are not willing to be saved, and the 
 places in heaven of those who are willing to be 
 saved, it follows that for the evil, as has been said, 
 the Lord provides their places by permitting and 
 by withdrawing, and for the good by leading ; and 
 unless this were done unceasingly from every one's 
 birth until the end of his life neither heaven nor 
 hell would continue to exist, for without that fore- 
 sight and providence together neither heaven nor 
 hell would be anything but confusion. That the 
 Lord from foresight has provided for every one his 
 place may be seen above (n. 202, 203).
 
 CHAPTER XVIII., N. ^4 517 
 
 This may be illustrated by a comparison. If a 
 marksman should aim at a mark, and behind the 
 mark a straight line were drawn for a mile, and if 
 he should err by a finger's breadth in his aim, his 
 missile or ball keeping on to the end of the mile 
 would depart very far from the line. So would it 
 be if the Lord did not every moment, and even 
 every fraction of a moment, regard the eternal 
 in his foreseeing and providing every one's place 
 after death. But this the Lord does because the 
 entire future is to Him the present, and the entire 
 present is to Him the eternal. That the Divine 
 providence in every thing it does has regard to the 
 infinite and eternal may be seen above (n. 46-69, 
 214, seq.). 
 
 334. It is also said that the operation of the 
 Divine providence will continue to eternity, since 
 every angel is perfecting in wisdom to eternity, but 
 each according to the degree of that affection for 
 good and truth in which he was when he left the 
 world. It is this degree that is being perfected 
 to eternity. Anything beyond this degree is out- 
 side of the angel and not within him, and that 
 which is outside of him cannot be perfected within 
 him. This is meant by the 
 
 " Good measure, pressed down and shaken together and 
 running over," that shall be given into the bosom of 
 those who forgive and give to others (Litke vi. 37, 38), 
 
 that is, who are in good of charity.
 
 518 THE DIVINE 'PROVIDENCE 
 
 335. (ii.) The operation of the Divine provid- 
 ence goes on unceasingly, through means, out of 
 pure mercy. There are means and modes of the 
 Divine providence. Its means are the things where- 
 by man becomes a man and is perfected in respect 
 to his understanding and his will ; its modes are 
 the ways whereby these things are accomplished. 
 The means whereby man becomes a man and is 
 perfected in respect to his understanding in general 
 are called truths, which in thought become ideas, 
 and in the memory are called things. In themselves 
 they are knowledges, of which sciences consist. 
 All these means, viewed in themselves, are spirit- 
 ual ; but as they are in natural things, from their 
 covering or clothing they appear natural, and some 
 of them material. These means are infinite in num- 
 ber and infinite in variety ; they are more or less 
 simple or compound, also more or less imperfect or 
 perfect. There are means for forming and perfect- 
 ing natural civil life, for forming and perfecting ra- 
 tional moral life, and for forming and perfecting 
 heavenly spiritual life. 
 
 These means follow in succession, one kind after 
 another, from infancy to the last period of man's 
 life, and after that to eternity ; and as they follow 
 in their growth, so the prior become the means 
 of those that come after, for they enter into every 
 thing that is formed as mediate causes, since from 
 these causes every effect or every conclusion be- 
 comes effective, and thus becomes a cause. Thus 
 in succession the posterior [or last] become means ;
 
 CHAPTER XV11I., N. 335 519 
 
 and as this process goes on to eternity no last or 
 outmost which brings to an end is possible. For 
 as the eternal is without end so the wisdom that 
 increases to eternity is without end. If wisdom 
 with a wise man were to come to an end, the de- 
 light of his w r isclom, which consists in the perpetual 
 multiplication and fr unification of wisdom, would 
 perish, and thus the delight of his life would per- 
 ish ; and the delight of glory, in which alone there 
 is no heavenly life, would take its place, and the 
 wise man is then no longer like a youth, but like 
 an old man, and finally like one decrepit. 
 
 Although the wisdom of a wise man increases to 
 eternity in heaven there is still no such approx- 
 imation of angelic wisdom to the Divine wisdom 
 as to come near it. It may be compared to a 
 straight line drawn near a hyperbola which is said 
 to approach it continually but never to touch it; 
 also to what is said about squaring the circle. All 
 this makes clear what is meant by the means where- 
 by the Divine providence operates in order that 
 man may be a man, and may be perfected in re- 
 spect to his understanding, and that these means 
 are what are commonly called truths. Equally 
 numerous are the means whereby man is formed 
 and perfected in respect: to his will ; but these are 
 what are commonly called goodnesses. From these 
 man has love, while from the former he has wis- 
 dom. Their conjunction makes the man, for such 
 as the conjunction is such is the man. This con-
 
 520 THE D/F/N TROWDENCE 
 
 junction is what is called the marriage of good and 
 truth. 
 
 336. The modes by which the Divine provid- 
 ence operates upon the means and by the means 
 to form man and to perfect him are also infinite in 
 number and infinite in variety ; they are as numer- 
 ous as the operations of the Divine wisdom from 
 the Divine love to save man, thus as numerous 
 as the operations of the Divine providence in ac- 
 cordance with its laws* which haye been treated 
 of above. How secret these modes are has been 
 illustrated above by the operations of the soul upon 
 the body, of which man knows so little as to amount 
 to scarcely anything ; as how the eye sees, the ear 
 hears, the nose smells, the tongue tastes, and the 
 skin feels, how the stomach digests, the mesentery 
 elaborates the chyle, and the liver the blood ; how 
 the pancreas and spleen purify the blood, the kid- 
 neys separate it from impure humors, the heart 
 collects and distributes it, the lungs clarify it ; and 
 how the brain refines the blood and vivifies it anew ; 
 besides innumerable other things, all of which are 
 secrets which scarcely any science can penetrate. 
 Evidently then it can penetrate still less into the 
 secret operations of the Divine providence ; it is 
 enough to know its laws. 
 
 337. The Divine providence does all things 
 out of pure mercy, because the Divine essence is 
 pure love, and it is this that works by means of 
 the Divine wisdom ; and it is this operation that is 
 called the Divine providence. This pure love is
 
 CHAPTER xyui., N. 338 521 
 
 pure mercy, for these reasons : (i.) It is operative 
 with all men throughout the whole world, who are 
 such that they have no ability of their own. (2.) 
 It is equally operative with the evil and unjust, 
 and with the good and just. (3.) It leads the for- 
 mer in hell and rescues them from it. (4. ) It there 
 perpetually strives with them and fights for them 
 against the devil, that is, against the evils of hell. 
 (5.) To this end it came into the world, and en- 
 dured temptations even to the last of them, which 
 was the passion of the cross. (6. ) It unceasingly 
 acls with the unclean to make them clean and with 
 the insane to make them sane ; thus it labors un- 
 ceasingly out of pure mercy. 
 
 338* (iii. ) Instantaneous salvation from mercy 
 apart from means is impossible. It has been shown 
 in what precedes that the operation of the Divine 
 providence to save man begins at his birth and 
 continues until the end of his life, and afterwards 
 to eternity ; also that this operation goes on unceas- 
 ingly, through means, out of pure mercy. From 
 this it follows that neither instantaneous salvation 
 nor mercy apart from means is possible. But as 
 many who never think about matters pertaining to 
 the church or to religion from the understanding 
 believe that they are saved by mercy apart from 
 means, and therefore that salvation is instantane- 
 ous ; and as this is contrary to the truth, and is a 
 harmful belief, it is important that it should be con- 
 sidered in its proper order : ( i . ) The belief in in-
 
 522 THE <D/K/N 'PROVIDENCE 
 
 stantaneous salvation out of mercy apart from means 
 has been adopted from the natural state of man. 
 (2.) This belief comes from an ignorance of the 
 spiritual state, which is wholly different from the 
 natural state. (3. ) The doclrines of all the churches 
 in the Christian world, viewed interiorly, are op- 
 posed to instantaneous salvation out of mercy apart 
 from means, but it is upheld, nevertheless, by the 
 external men of the church. 
 
 First : The belief in instantaneous salvation out 
 of mercy apart from means has been adopted from 
 the natural state of man. The natural man from his 
 state does not know otherwise than that heavenly joy 
 is like worldly joy, and that it flows in and is received 
 in the same way ; for example, that it is like the ex- 
 perience of a poor man becoming rich, who thus 
 passes from the sad state of poverty into a happy 
 state of opulence ; or like one of low standing who 
 becomes honored, and who thus passes from disdain 
 to glory ; or like one who goes from a house of 
 mourning to the joy of a wedding. As these states 
 may be changed in a day, and man's condition after 
 death is supposed to be the same, the source of the 
 belief in instantaneous salvation out of mercy apart 
 from means is evident. 
 
 Moreover, in the world, many may be together 
 in one company or in one civil community, and 
 may enjoy themselves together, and yet all differ in 
 feeling ; this occurs in man's natural state, and the 
 reason is that the external of one man can be ac- 
 commodated to the external of another, however
 
 CHAPTER XYIIl., N. 3?8 523 
 
 unlike their internals may be. From this natural 
 state another conclusion is drawn, that salvation is 
 merely admission into heaven among the angels, 
 and that this admission is from mercy apart from 
 means. Consequently it is believed that heaven can 
 be granted to the evil as well as to the good, and 
 that their association is then like that in the world, 
 with the difference that it is full of joy. 
 
 Secondly : This belief comes from an ignorance 
 of the spiritiial state, which is wholly different from 
 the natural state. The spiritual state, that is, the 
 state of man after death, has been treated of above 
 in many places ; and it has been shown that every 
 one is his own love, and that no one can live with 
 any except those who are in a like love, and if 
 he comes among others he cannot breathe his own 
 life. It is from this that every one after death 
 comes into the society of his own, that is, of those 
 who are in a like love, and that he recognizes 
 these as relatives and as friends ; and what is won- 
 derful, when he meets them and sees them it is as 
 if he had been acquainted with them from infancy. 
 Spiritual relationship and friendship are the cause 
 of this. And what is more, no one in a society 
 can occupy any house but his own, each one in a 
 society has his own house, and this he finds ready 
 for him as soon as he enters the society. Outside 
 of his house he may be in close association with 
 others, but he cannot stay anywhere except in his 
 own house. And still further, in another' s apart- 
 ment no one can sit any where except in his own
 
 524 THE 'DIVINE ^PROVIDENCE 
 
 place ; if he sits elsewhere he loses his self-pos- 
 session and becomes dumb ; and what is wonder- 
 ful, whenever one enters a room he knows his 
 own place. The same is true of places of worship, 
 and of those who come together in public assem- 
 blies. 
 
 All this makes clear that the spiritual state is 
 wholly different from the natural, and is such that 
 no one can be any where but where his ruling love 
 is, for there the delight of his life is, and every one 
 wishes to be in the delight of his life, and a man's 
 spirit cannot be elsewhere because that delight is 
 what constitutes his life, even his very breathing 
 and the motion of his heart. In the natural world 
 it is different. In this world man's external is 
 thoroughly taught from infancy to simulate in coun- 
 tenance, word, and gesture, other delights than 
 those that belong to his internal. Consequently 
 from a man's state in the natural world no con- 
 clusion can be formed about what his state will be 
 after death ; for every one's state after death is a 
 spiritual state, which is, that he can be nowhere 
 except in the delight of his own love, which delight 
 he acquired by his life in the natural world. 
 
 All this makes clear that no one can be ad- 
 mitted into the delight of heaven, which is com- 
 monly called heavenly joy, who is in the delight 
 of hell ; or what is the same, no one who is in the 
 delight of evil can be admitted into the delight of 
 good ; nnd this may be still more clearly inferred 
 from this, that after death no one is forbidden to
 
 CHAPTER XV 'III., N. Jj8 525 
 
 ascend into heaven ; the way is shown him, op- 
 portunity is given him, and he is admitted ; but as 
 soon as he enters heaven and breathes in its delight 
 he begins to suffer pain in his chest, to be tortured 
 in his heart, to feel as if swooning, under which 
 he writhes like a serpent brought near the fire; 
 and with his face turned away from heaven and 
 turned towards hell he flees precipitately, and does 
 not rest until he has entered the society belonging 
 to his own love. Evidently, therefore, no one en- 
 ters heaven out of mercy apart from means ; con- 
 sequently mere admittance does not, as many in 
 the world suppose, amount to anything, neither is 
 there any such thing as instantaneous salvation, for 
 this supposes mercy apart from means. 
 
 There were some who had believed in the world 
 in instantaneous salvation out of mercy apart from 
 means, and when they became spirits they desired 
 to have their infernal delight, or their delight in 
 evil, changed by Divine omnipotence and by Divine 
 mercy into heavenly delight or delight in good. 
 And because they greatly desired this the angels 
 were permitted to do it ; but as soon as the angels 
 had taken away their infernal delight, since it was 
 the delight of their life's love, consequently of their 
 life, they lay as if dead, deprived of all sense and 
 all motion ; and it was impossible to breathe into 
 them any other life than their own, because all 
 things of their mind and body had been turned 
 backward and could not be reversed. They wer$ 
 therefore resuscitated by admitting again the de-
 
 526 THE 'DIVINE 
 
 light of their life's love. After this they said that 
 in that state they interiorly had felt something awful 
 and horrible which they did not care to divulge. 
 For this reason it is said in heaven that it is easier 
 to change an owl into a turtle-dove, or a serpent 
 into a lamb, than any infernal spirit into an angel 
 of heaven. 
 
 Thirdly : The dotlrines of the churches in the 
 Christian world, viewed interiorly, are opposed to 
 instantaneous salvation out of mercy apart from 
 means ; but it is upheld, nevertheless, by the ex- 
 ternal men of the church. The doclrines of all 
 churches, viewed interiorly, teach life. What church 
 is there the docTrine of which does not teach that 
 man ought to examine himself, to see and ac- 
 knowledge his sins, confess them, repent, and fin- 
 ally live a new life? Who is admitted to the Holy 
 Communion without this admonition and instruc- 
 tion? Inquire and you will be convinced. What 
 church is there the doclrine of which is not founded 
 on the commandments of the decalogue? and the 
 commandments of the decalogue are the command- 
 ments of life. What man of the church is there in 
 whom there is anything of the church who does 
 not acknowledge as soon as he hears it that he who 
 lives well is saved and he who lives wickedly is 
 condemned? Therefore in the Athanasian Creed 
 (which is also the doctrine accepted in the whole 
 Christian world) it is stated 
 
 "That the Lord will come to judge the living and 
 the dead ; and then those that have done good will
 
 CHAPTER XV III., N. jj8 527 
 
 enter into life eternal, and those that have done evil 
 into eternal fire." 
 
 This shows clearly that the doctrines of all 
 churches, 'viewed interiorly, teach life ; and because 
 they teach life they teach that salvation is in ac- 
 cordance with the life ; and the life of*a man is not 
 breathed into him in a moment, but is gradually 
 formed, and is reformed by his shunning evils as 
 sins ; consequently, by his learning what sin is, re- 
 cognizing and acknowledging it, and not willing it, 
 and thus refraining from it, also by gaining a know- 
 ledge of those means that have reference to a 
 knowledge of God. By all these is man's life 
 formed and reformed ; and these cannot be poured 
 into him in a moment, for hereditary evil, which 
 in itself is infernal, must be removed, and in its 
 place good, which in itself is heavenly, must be 
 implanted. From his hereditary evil man may be 
 likened in understanding to an owl and in will to 
 a serpent ; but when he has been reformed he may 
 be likened in understanding to a dove and in will 
 to a sheep. Therefore instantaneous reformation 
 and salvation thereby would be comparatively like 
 the instantaneous conversion of an owl into a dove, 
 and of a serpent into a sheep. Who that has any 
 knowledge of human life does not see that this is 
 impossible, except by the removal of the owl and 
 serpent nature and the implantation in its place of 
 the dove and sheep nature? 
 
 It is also acknowledged that every one who is
 
 528 THE DIVINE 'PROVIDENCE 
 
 intelligent can become more intelligent, and every 
 one who is a wise man can become wiser, and that 
 intelligence and wisdom may grow in man, and 
 with some do grow, from infancy until the end of 
 life, and that man is thus perfected continually. Is 
 this not still more true of spiritual intelligence and 
 wisdom? These ascend above natural intelligence 
 and wisdom by two degrees, and as they ascend 
 they become angelic intelligence and wisdom, which 
 are ineffable. That these increase to eternity with 
 the angels has been stated above. Cannot any one 
 who is willing understand that it is impossible for 
 that which is perfecting to eternity to be made per- 
 fect in an instant? 
 
 339. From all this it is clear that no one who 
 thinks of salvation from life thinks of any instant- 
 aneous salvation out of mercy apart from means ; 
 but he thinks about the means of salvation into 
 which and through which the Lord operates in 
 accordance with the laws of His Divine providence, 
 and by which, therefore, man is led by the Lord 
 out of pure mercy. But those who do not think 
 of salvation from life ascribe instantaneousness to 
 salvation and absence of means to mercy, as those 
 do who separate faith from charity (for charity is 
 life) ; they also ascribe instantaneousness to faith 
 at the closing hour of death, if not before. Those 
 also do this who believe remission of sins without 
 repentance to be an absolution from sins and thus 
 salvation, and who go to the Holy Supper; also 
 those that have faith in the indulgences of the
 
 CHAPTER XV11L, N. 340 529 
 
 monks and in their prayers for the dead and in the 
 dispensations the}- grant because of the power they 
 claim over the souls of men. 
 
 340. (iv.) Instantaneous salvation out of mercy 
 apart from means is the " fiery flying serpent" in 
 the church. By the "fiery flying serpent" evil 
 glowing from infernal fire is meant, the same as by 
 the "fiery flying serpent" spoken of in Isaiah: 
 
 "Rejoice not thou, Philistia, all of thee, because the rod 
 that smote thee is broken ; for out of the serpent's 
 root shall go forth a basilisk, whose fruit shall be a 
 fiery flying serpent " (xiv. 29). 
 
 Such evil is flying abroad in the church when there 
 is belief in instantaneous salvation out of mercy 
 apart from means; for thereby: (i.) Religion is 
 abolished. (2.) A security is induced. (3.) Dam- 
 nation is attributed to the Lord. 
 
 As to the first : Religion is abolished thereby. 
 There are two things that are at once the essentials 
 and the universals of religion, namely, acknowledg- 
 ment of God and repentance. These two are void 
 of meaning to those who believe that men are saved 
 out of mere mercy, howsoever they live ; for what 
 need is there more than to say, " Have mercy on 
 me, O God?" About all other things belonging to 
 religion they are in thick darkness, and they even 
 love the darkness. Of the first essential of the 
 church, which is acknowledgment of God, they 
 merely think, "What is God? Who has seen Him?" 
 If it is said that God exists and that He is one,
 
 530 THE 'DIVINE 'PROVIDENCE 
 
 they admit that He is one ; if it is said that there 
 are three, they admit that there are, but claim that 
 the three must be called one. This is their ac- 
 knowledgment of God. 
 
 To the other essential of the church, which is 
 repentance, they give no thought, consequently they 
 give no thought to any sin, and at last they do not 
 know that there is any such thing as sin. And 
 then they hear, and drink in with pleasure, that 
 " The law does not condemn, because the Christian 
 is not under its yoke ; you have merely to say, 
 ' God have mercy upon me for the sake of the 
 Son,' and you will be saved." This with them is 
 repentance of life. But take away repentance, or 
 what is the same thing, separate life from religion, 
 and what is left but the mere words, ' ' Have mercy 
 upon me?" For this reason they could not do 
 otherwise than claim that salvation is instantaneous 
 through the mere utterance of these words, even 
 near the hour of death if not before. What, then, 
 is the Word to them but an obscure and enigmat- 
 ical voice uttered from a tripod in a cave, or an 
 unintelligible response from the oracle of an idol ? 
 In a word, when you take away repentance, that is, 
 separate life from religion, what is man but evil 
 glowing with infernal fire, or a " fiery flying ser- 
 pent ' ' in the church ? For without repentance man 
 is in evil, and evil is hell. 
 
 Secondly : A belief in instantaneous salvation 
 out of pure mercy alone induces a security of life. 
 Security of life arises either from the impious man's
 
 CHAPTER XVHL, N. 340 531 
 
 belief that there is no life after death, or from the 
 belief of him who separates life from salvation. The 
 latter, although believing in eternal life, still thinks, 
 "Whether I live well or ill I can be saved, since 
 salvation is pure mercy, and God's mercy is uni- 
 versal because He desires not the death of any one. ' ' 
 And if perchance the thought occurs that mercy 
 ought to be implored in the words of the accepted 
 faith, he may think that this, if not done previously, 
 can be done just before death. Any man in such 
 a state of security makes nothing of adulteries, 
 frauds, injustice, violence, defamation, and revenge, 
 but lets his flesh and his spirit run riot in them all ; 
 nor does he know what spiritual evil and its lust 
 are. If he listens to anything about this from the 
 Word it is comparatively like something striking 
 against ebony and rebounding, or like what falls 
 into a ditch and is swallowed up. 
 
 Thirdly : By that belief damnation is attributed 
 to the Lord. Who can help concluding that not 
 man but the Lord is to blame if man is not saved 
 when the Lord is able to save every one out of 
 pure mercy ? It may be said that faith is the means 
 of salvation ; but what man is there to whom that 
 faith cannot be given? For it is nothing but a 
 thought that may be imparted, even with confid- 
 ence, in any state of the spirit withdrawn from 
 worldly things. It may also be claimed that man 
 cannot of himself acquire that faith ; if, therefore, it 
 is not given and the man is damned, must not he 
 that is damned think that the Lord, who had the
 
 532 THE THVINE T^ROl/IDEMCE 
 
 power to save and would not, is to blame ? And 
 would not this be to call Him unmerciful ? More- 
 over, in the glow of his faith he would say, " How 
 can He see so many damned in hell when He 
 is able out of pure mercy to save them all in a mo- 
 ment?" Other like things he may say that must 
 be called abominable accusations against the Divine. 
 From all this it can now be seen that a belief in 
 instantaneous salvation out of pure mercy is the 
 " fiery flying serpent " in the church. 
 
 Excuse the addition of what follows to fill out 
 the rest of the sheet. 
 
 Certain spirits by permission ascended from hell, 
 and said to me, "You have written many things from 
 the Lord; write something from us, too." 
 
 I replied, " What shall I write?" 
 
 They said, " Write that every spirit, whether good 
 or evil, is in his own delight; a good spirit in the de- 
 light of his good, and an evil spirit in the delight of 
 his evil." 
 
 I asked, "What is your delight?" 
 
 They said," It is a delight in committing adultery, 
 stealing, cheating, and lying." 
 
 Again I asked, " What sort of delights are these?" 
 
 They said, "To the senses of others they are like 
 the fetid smell from excrement, the putrid smell from 
 dead bodies, and the odor from stagnant urine." 
 
 I said, "Are these things delightful to you ?" 
 
 They answered, " Most delightful." 
 
 I said, " Then you are like the unclean beasts that 
 live in such things."
 
 CHAPTER XVIII., N. 340 533 
 
 They replied, " If we are we are; but such things 
 are delicious to our nostrils." 
 
 I asked, " What more shall I write from you ?" 
 They said, " Write this : that every one is permitted 
 to be in his own delight, even that which is most un- 
 clean, as they call it, provided he does not infest good 
 spirits and angels ; but as we could not do otherwise 
 than infest them we were driven away and cast into 
 hell, where we suffer dreadful things." 
 I said, " Why did you infest the good ?" 
 They replied that they could not do otherwise, 
 that a sort of fury came upon them when they saw 
 any angel and felt the Divine sphere around him. 
 Then I said, " You are even like wild beasts." 
 When they heard this a fury came upon them that 
 seemed like the fire of hatred ; and to prevent their 
 doing harm they were withdrawn into hell. 
 
 Of delights perceived as odors and as foul smells 
 in the spiritual world see above (n. 303-305).
 
 INDEX OF PRINCIPAL WORDS AND SUBJECTS 
 
 The small figures in brackets refer to subdivisions of paragraphs. 
 
 AARON, although he made the golden calf and commanded the worship of it, 
 could represent the Lord and His salvation (n. 132). 
 
 ABEL means love and charity (n. 242). (See CAIN.) 
 
 ABODE. The Lord can have an abode in man or angel and dwell with them 
 only in His own, and not in what is their own (proprium). for that is 
 evil (n. 53). 
 
 ABOMINATE (TO). So far as one shuns evils as diabolical and as obstacles to the 
 Lord's entrance he is more and more nearly conjoined with the Lord, 
 and he the most nearly who abominates them as so many dusky and 
 fiery devils (n. 33[ 3 ]). 
 
 ABSTRACT. The finite can comprehend (the infinite) because there are abstract 
 ideas by means of which the existence of things can be seen, if not the 
 nature of them (n. 46). 
 
 ABUSE. It is by the abuse of these powers (liberty and rationality) that man 
 can seem in externals to be different from what he is in internals (n. 15). 
 Man has the ability to misuse these faculties, and from freedom in 
 accordance with reason to confirm whatever he pleases (n. 286). 
 
 ACCIDENTAL and CASUAL are idle words (n. 70[i]). 
 
 ACKNOWLEDGE. Nothing can be acknowledged except by consent of the will 
 
 (n. 231[2]). Every one acknowledges God and is conjoined with Him so 
 
 far as his life is" good (n. 325[2], 32616]). All who lead an evil life in- 
 
 . teriorly acknowledge nature and human prudence alone (n. 205). 
 
 Those who acknowledge God and His Divine providence are like the 
 
 angels of heaven But those who acknowledge nature and their 
 
 own prudence are like spirits of hell (n. 208). He who does not acknow- 
 ledge God cannot be saved (n. 91fs]). 
 
 ACKNOWLEDGMENT OF GOD. There can be an acknowledgment of the Lord 
 from wisdom, and there can be an acknowledgment of the Lord from 
 love. Acknowledgment of the Lord from wisdom is effected by 
 doctrine; while acknowledgment of the Lord from love is effected by a 
 life in accordance with doctrine. This produces conjunction, the 
 other, presence (n. 91[2]). The acknowledgment of God causes a con- 
 junction of God with man and of man with God, and the denial of 
 God causes severance (n. 326[i]). 
 
 ACTING from an enjovment of love is acting from freedom, and since 
 reason favors the love this is also acting in accordance with reason 
 (n. 85). 
 
 ACTORS. Of some who do not believe in the Divine at all, but pla}" with 
 Divine things outwardly like actors (n. 222[2]). 
 
 ADAM. By Adam and his wife the first men that were created on this earth 
 are not meant, but the men of the Most Ancient Church, and their new 
 creation or their regeneration is thus described (n. 242, 313fi], 3281;]). 
 The state of innocence in which Adam and Eve his wife were (n. 275). 
 Hereditary evil. . . .is said to be from Adam and his wife, but this is an 
 error, for every one is born into it from his parents (n. ZTTTil. M8f7l)- 
 Adam's condemnation signifies the condemnation of the intellectual 
 self tproprhtm) in. 313^1). ' <S f e also n. 236, 251. 328.) 
 ADMISSION INTO HKAtEN. No one enters heaven out of mercy apart from
 
 INDEX 535 
 
 means, consequently mere admittance does not amount to anything 
 (n. 338[6]). After death no one is forbidden to ascend into heaven ; the 
 way is shown him, opportunity is given him, and he is admitted 
 (n. 338[61). 
 
 ADULT (see MATURE MAN). 
 
 ADULTERATION OF GOOD. He that upholds evil loves does violence to Divine 
 goods, and this violence is called adulteration of good (n. 231[3J). 
 
 ADULTERY, its horrible nature. The love of adultery communicates with the 
 lowest hell (n. 144[s]). 
 
 AFFECTION. Every affection, which in i* essence is a subordinate love 
 
 derived from the life's love, as^a stream from its fountain, has its 
 
 delights (n. 195[i]). They are derivations from the life's love of every 
 one~(n. 28(3]). No one can perceive or think anything apart from 
 affection, and every one perceives and thinks according to affection 
 (n. 28[4l, 106). The affections of a man's life's love are known to the 
 Lord alone (n. 197). By means of His Divine providence the Lord leads 
 the affections of a man's life's love (n. 200). By means of His Divine 
 providence the Lord combines the affections of the whole human race 
 into one form, which is the human form (n. 201). Every affection for 
 good and at the same time for truth is in its form a man (n. 66). 
 External affections of thought manifest themselves in bodily sensation, 
 and rarely in the thought of the mind. The internal affections of 
 thought from which the external affections have their existence, never 
 in any way manifest themselves before man (n. 199[2]). Interior affec- 
 tions (join to themselves) mates called perceptions, and the exterior 
 affections mates called thoughts (n. 194). Every affection has its mate, 
 which is like a spouse, affection from natural love has knowledge, 
 affection from spiritual love understanding, and affection from celestial 
 love wisdom (n. 74[2]). In beasts there is a marriage of affection and 
 knowledge, the affection in them pertaining to natural good, and know- 
 ledge to natural truth (n. 74[2]). With man it is otherwise. He has not 
 only affection from natural love, but also affection from spiritual love, 
 and affection from celestial love (n. 75[i]). It is an affection from the 
 love of good that makes heaven in man (n. 63). The derivatives of this 
 love (of evil), which are its affections, are as many as are the evils into 
 which it has determined itself (n. 33). 
 
 AFFECTION AND THOUGHT. All affection is in heat, and thought is in light 
 (n. 199[iJ). Every particular affection has its delight, and every partic- 
 ular perception and thought therefrom has its enjoyment (n. 195[i]). 
 No affection is possible apart from its thought nor any thought apart 
 ' from its affection (n. 194, 196). The affections of heaven and the lusts 
 of hell are immediately opposed to each other (n. 303). Affection cor- 
 responds to sound and thought to speech (n. 296[6]). As the sound of 
 the voice with the spoken words spreads itself all about in the'air of the 
 natural world, so affection and thought spreads itself into societies in 
 the spiritual world (n. 296[6]). Affections associated with perceptions 
 constitute man's internal, and the enjoyments of affections associated 
 with thoughts constitute his external (n. 106). By means of His Divine 
 providence the Lord leads the affections of a man's life's love, and 
 at the same time leads his thoughts, from which human prudence 
 is derived (n. 200). Affections and thoughts exist in substantive 
 subjects (n. 279{6]). Affections, which belong to the will, are nothing 
 but changes and variations of state of the purely organic substances of 
 the mind, and thoughts, which belong to the understanding, are 
 nothing but changes and variations in the form of these substances 
 (n. 279[i]). The organic forms of the mind are the subjects of man's 
 affections and thoughts (n. 319[2]). Affection and the thought from it 
 are not in space and time (n. 50[2]). 
 
 AFRICANS (THE) believe more than others that their dead are human beings in 
 the other life (n. 274[8]).
 
 536 THE THVINE 'PROVIDENCE 
 
 AGE. All that have lived well, when they eater heaven come into an age like 
 that of early manhood in the world, and continue in it to eternity, even 
 those that had been old and decrepit in the world. Women also, 
 although they had been old and wrinkled, return into the flower of 
 their age and beauty (n. 324J.4]). 
 
 AGES. The four churches the Most Ancient, the Ancient, the Hebraic, and 
 that of Israel and Judah are meant by the golden, the silver, the 
 brazen, and the iron ages mentione d by ancient writers (n. 328[3j). 
 
 AGREEMENT is equivalent to doing the thing (n. 11112]). 
 
 ALLOWABLE. Whatever is made allowable in the thought comes from the will, 
 for there is then consent (n. 81). , When a man believes any evil to be 
 allowable he continually does it in his spirit (n. 81, 278UJ). Man must 
 examine himself, not his deeds alone but his thoughts, especially what 
 evils he regards in his spirit as allowable (n. 278i.iJ). Such evils as a 
 man believes to be allowable, even though he does not do them, are 
 appropriated to him (n. 81). 
 
 ALPHABET. In the spiritual world each letter in its alphabet signifies a single 
 thing, and the several letters joined into a single word or making a 
 person's name involve the entire state of the thing (n. 230[i]). 
 
 AMBASSADOR disputing with two priests about human prudence, whether it is 
 from God or from man (n. 19712]). 
 
 AMERICA. Gentilism exists in Asia, in the Indies, in Africa and America 
 (n. 330[7]). 
 
 AMMONITES (THE). Each nation with which the children of Israel waged war 
 signified some particular kind of evil (n. 251[3]). 
 
 AMORITES (THE) (as above, n. 251[s]). 
 
 ANABAPTISTS named amongst heresies (n. 259, 238). 
 
 ANALYTICALLY. Whence man's power to think analytically (n. 317). 
 
 ANATOMICAL DETAILS (n. 164, 165, 174, 180, 181, 199, 279, 296, 319, 336). 
 
 ANCIENT CHURCH (THE), is depicted (in the Word) by Noah and his three sons 
 and by their posterity (n. 328[2]). 
 
 ANGELS. Love and wisdom constitute the life of aneels (n. 28[i]). Angels 
 confess that they live from the Lord (n. 28[i], 158). Angels and spirits 
 are affections that belong to love, and thoughts from affection (n. 50[i], 
 300, 301). All angels turn their faces to the Lord (n. 29[2]). Angels do 
 not from themselves turn their laces to the Lord, but the Lord turns 
 them to Himself (n. 29[2]). To their siirht the Lord is above in the sun 
 there (n. 31). The angels of the third heaven perceive the influx of 
 Divine love and Divine wisdom from the Lord (n. 158). Sometimes the 
 Lord so fills an angel with His Divine that the angel does not know that 
 he is not the Lord (n. 96[6]). No one becomes an'ansrel. that is, comes 
 into heaven, unless he carries with him from the world what is angelic 
 (n. 60). 
 
 ANSWERS BY INFLUX, what results from it (n. 321[sl). 
 
 ANTIPATHY. Aversion and separation between heaven and hell fn. 303). 
 
 ANTIPODES. Heaven and hell are diametrically opposite, as antipodes (n. 300). 
 
 AORTA (n. 296[i 4 l). 
 
 APPEAR (TO). Whatever one does from freedom, whether it be of reason or 
 not, provided it is in accordance with his reason, appears to him to be 
 his (n. 76[6], 73[2l). Sometimes, when in deep meditation, a man 
 appears in his society in the spiritual world to. 296F6]). The Lord 
 appears to angels at a distance like a sun; the reason (n. 162). 
 
 APPEARANCES. Every appearance confirmed as a truth is converted into a 
 fallacy to. 220T6], 310). When a man confirms appearances it is the same 
 as asserting that the clothes are the man (n. 220[6]). They who confirm 
 themselves in appearances become natural (n. ISTfcl). Every man is 
 permitted to speak from appearance, nor can he do otherwise (n. 166r2]). 
 Aneels of the higher heavens while they speak from appearance think 
 from the truth (n. 162[2]). To the angels there is an appearance of 
 space and time in accord with their states of affections and thoughts
 
 INDEX 537 
 
 therefrom (n. 50fiJ). In the spiritual world the spaces are merely appear- 
 ances (n. 29[i]). Why man is kept fully in the appearance that he 
 thinks, wills, speaks, and acts from himself (n. 324[ij). Appearances 
 and fallacies (n. 213). 
 
 APPROPRIATE (TO). The Divine providence appropriates neither evil nor good 
 to any one, but man's own prudence appropriates both (n. 308). What- 
 ever a man thinks, says, and does from his will, whether good or evil, is 
 appropriated to him and remains (n. 226). Whatever a man does from 
 freedom in accordance with his thought is appropriated to him as his, 
 and remains (n. 78). Nothing that a man merely thinks, nor even that 
 which he thinks to will, is appropriated to him, unless at the same time 
 he so far wills it as to do it if opportunity offers (n. 80). Such evils as a 
 man believes to be allowable, even though he does not do them, are 
 appropriated to him (n. 81). Nothing that a man has appropriated to 
 himself can be eradicated; for it has come to be of his love and at the 
 same time of his reason, and consequently of his life (n. 79[ij). If man 
 believed, as is the truth, that all good and truth are from the Lord and 
 all evil and falsity from hell, he would not appropriate good to himself 
 and make it meritorious, nor appropriate evil to himself and make 
 himself guilty of it (n. 320[ i ]). Goods are appropriated to man only in 
 the sense that they are always the Lord's in man (n. 79[3]). 
 
 APPROPRIATION of good and evil (n. 78-81, 320, 321). All things that a man 
 thinks, says, and does from the will are appropriated to him and remain 
 (11. 227[3l). 
 
 ARABIA was one of the countries where the Ancient Church existed and in 
 which the Ancient Word was known (n. 328[2]). 
 
 ARCANA. The arcana of heaven are innumerable, with scarcely one of which 
 man is acquainted (n. 254f i ]). Man possesses the ability to understand 
 the secrets of wisdom like the angels themselves (n. 223). Devils and 
 satans understand the arcana of wisdom as well as the angels, but only 
 while they heard them from others (n. 99). Arcana of angelic wisdom 
 cannot be comprehended by man unless his spiritual mind has been 
 opened (n. 164). Angelic arcana (n. 4, 124, 125, 163, 164, 254). The 
 arcanum of arcana of angelic wisdom (n. 172|61). 
 
 ARGUMENTS. Ordinary arguments against the Divine providence (n. 236-239) ; 
 refuted (n. 241-274). 
 
 ARIANISM, its origin (n. 262). It reigns in the hearts of more people than is 
 imagined (n. 2627. 
 
 ARIANS, their final condition in the other life (n. 231[61; see also n. 257T4]). 
 
 ARK (THE), because of its containing the decalogue, was the holiest thing of the 
 (Israelitish) church (n. 326fi2l). 
 
 ARRANGEMENT (THE), of affections in heaven and of lusts in hell is wonderful, 
 and is known to the Lord alone (n. 302). 
 
 ARROGATE. To declare that one can open and close heaven, remit and retain 
 sins, and therefore save and condemn men is to arrogate to one's self 
 Divine power (n. 257[i]). 
 
 ARTERIES (n. 996[i4]). 
 
 AS IF BY HIMSELF (n. 164[5l). 
 
 As IF FROM HIMSELF (n. 76, 88[2], 90, 92[2], 95, 96[2], 210, 321). 
 
 AS IF IN HIMSELF (n. 54). 
 AS IF OF HIMSELF (n. 102). 
 
 ASSYRIA signifies the profanation of what is holy (n. 251[3l). Assyria was one of 
 
 the countries where the Ancient Church existed, and in which the 
 
 Ancient Word was known (n. 328). 
 ATHANASIAN CREED (n. 27, 202[>], 258[4], 262, 338[8]). 
 ATOANASIUS himself could not think otherwise than that three persons are 
 
 three Gods when each person by Himself is God (n. 262[i]). The Faith 
 
 that takes its name from Athanasius (n. 127). 
 ATHEISTS. Those who attribute all things to nature and nothing to the Divine, 
 
 and who have made this to be their belief by reasonings from things
 
 538 THE "DIVINE TROYIDENCh 
 
 visible, are atheists (n. 98(4]). Those who confirm in themselves the 
 appearance apart from the truth become worshipers of nature and 
 thus atheists (n. 154[2]). Atheists who have become devils and satans 
 can understand the arcana of wisdom as well as angels, but only while 
 they hear them from others (n. 99). 
 
 ATMOSPHERE. The delight of the affections of their life's love encompasses 
 every one as his atmosphere (n. 196). 
 
 AVARICE is the root of evils (n. 220[iij.) 
 
 BABEL, ) mentioned in many places in the Word, means the profanation of 
 
 BABYLON, $ good in such as attribute to themselves what is Divine (n. 231(5]). 
 Those who claim for themselves Divine, power and who wish to be 
 worshiped as gods, declare that they can open and close heaven, remit 
 and retain sins, and therefore save and condemn men, are described in 
 the Apocalypse and the prophets by " Babylon " (n. 257). Not long after 
 the establishment of the church it was turned into a Babylon, and after 
 wards into a Philistia; and while Babylon acknowledges the Word it 
 nevertheless despises it, claiming that they are inspired by the Holy 
 Spirit in their supreme judgment just as much as the prophets were 
 (n. 264| 2]). 
 
 BACK. To see the Divine providence in the back and not in the face is to see it 
 after it occurs and not before (n. 187[i]). 
 
 BAPTISM. Baptizing saves none except those that are also spiritually washed, 
 that is, regenerated; for baptism is for a sign and a memorial of this 
 (n. 330[5]). (See To REGENERATE). 
 
 BASEMENT. iliose who are in their prudence own are like those who live in 
 the basement of a house, and through their windows see only what is 
 below the level of the ground (n. 311[s]). 
 
 BASILISK (n. 296[2]). 
 
 BATS see light as darkness and darkness as light (n. 318[s]). 
 
 BEASTS. Difference between their faculties and those of men (n. 74, 96). 
 Natural affection, which in itself is desire, with its mate knowledge, is 
 alone what leads and moves beasts to do what they do (n. 96f4]). How 
 man is differentiated from the beasts (n. 16). From the abuse of ration- 
 ality and liberty men become worse than beasts (n. 75[2]). He whr, 
 believes that ever5 r thing that he thinks and does is from himself is not 
 unlike a beast (n. 321[2l). Such a man knows rib difference between a 
 man and a beast except that a man talks and a beast makes sounds, 
 and he believes that both die in the same manner (n. 321[2]). Difference 
 between a beast and a man who has become a beast (n. 276) In beasts 
 there is only one degree of life, which is like the lowest degree in man 
 (n. 324fil). 
 
 BEATITUDES. The happinesses of heaven cannot be described in words, though 
 in heaven they are perceptible to the feeling (n. 39). 
 
 BEAUTIFUL. The true in the sight of the eye is that which is called beautiful 
 (n. 312fi]). 
 
 BELIEF. In the spiritual world it is not asked what your belief or what your 
 doctrine has been, but what your life has been (n. lOlfe]). 
 
 BIRD, its instincts (n. 317). Birds of night see light as darkness and darkness as 
 light (n. 318[ 3 1). 
 
 BLAME. If man knows an evil and does not shun it the blame is imputed to 
 him, and he becomes guilty of that evil (n. 294(4]). If everything that a 
 man thinks flows into him from others the blame would seem to rest on 
 those from whom it comes; and yet the blame itself rests on him who 
 receives, for he receives it as his (n. 294(2]). Man himself is to blame if 
 he is not saved (n. 327). 
 
 BLESSINGS. When honors and possessions are blessings and when curses 
 (n. 217[i-6]). 
 
 BLIJTDNESS. Why those who are in a state of blindness of the understanding
 
 INDEX 539 
 
 cannot be reformed (n. 144). Blindness from a misunderstanding of 
 Rom. iii. 28 (n. 115). 
 
 BLOOD signifies Divine truth (n. 231f9]). "Bloods," in the Word, signify the 
 violence called the falsification of truth, and that called the adulteration 
 of good (n. 231[3P 
 
 BODY (THE). At first man puts on the grosser things of nature; these constitute 
 his body; but by death he puts these off and retains the purer things of 
 nature Which are nearest to spiritual things (n. 220[2l). When the body 
 is sick the mind is also sick (n. 142[i]). In the whole body and in every 
 part there are both externals and internals; the externals are called 
 skins, membranes and sheaths ; the internals are forms variously com- 
 posed and interwoven of nerve fibers and blood vessels (n. 180(2]). The 
 body is obedience (n. 124[2]). 
 
 BONES (THE). The Divine Man (that is, heaven) is a man in complete form, not 
 only in respect to external members and organs, but also in respect to 
 internal members and organs, which are many, and even with respect 
 to the skins, membranes, cartilages, and bones (n. 254[sl). It has been 
 provided by the Lord that those who could not be reached by the Gospel, 
 but only by a religion, should also be able to have a place in that Divine 
 Man, that is, heaven, constituting those parts that are called skins, 
 membranes, cartilages and bones (n. 254f3]). 
 
 BORN (TO BE). Why man is born into the outmost of life which is called the 
 corporeal-sensual, and consequently into the thick darkness of ignor- 
 ance (n. 276| i]). Into the external of life every infant is born, and 
 consequently is loveable; but as the child grows to boyhood or to youth 
 he passes from that external to what is interior, and finally to the ruling 
 love of his father (n. 277a[4l). Man, by inheritance from his parents, is 
 born into the love of self and love of the world, and from tliese as fount- 
 ains, into evils of every kind (n. 83[i]). If man were born into the love into 
 which h was created he would not be in any evil, nor would he even 
 know what evil is (n.275). No one can come into the kingdom of Go* 1 
 unless he has been born again (n. 83). From being natural to becomt 
 spiritual is to be born again (n. 83, 126). 
 
 BOUNDARY. Man can pass from the natural to the spiritual only through a 
 boundary, such c boundary as may be likened to a door that must be 
 first unfastened and opened (n. 71). 
 
 BRAIN (THE). Composed of innumerable substances and fibres (n. 279[6]). The 
 brain refines the blood and vivifies it anew (n. 336). 
 
 BRANCHES. The life's love is the tree, the branches with its leaves are affections 
 for good and truth with their perceptions, and the fruits are the enjoy- 
 ments of affections with their thoughts (n 107). 
 
 BRIDE. Why heaven and the church are called " the Bride " in the Word (n. 8). 
 
 BRIDEGROOM. Why the Lord is called in the Word " the Bridegroom " (n. 8). 
 
 BUSINESS is a good when that is the final love, and money is a mediate and 
 subservient love, provided the business man shuns and turns away from 
 frauds and evil devices as sins (n. 220[ii]). There are business trans- 
 actions and consequent possessions in heaven, since there are societies 
 and communities there (n. 217U]). 
 
 CAIN signifies wisdom and faith; strictly, wisdom separated from love, or faith 
 separated from charity. "Cain who slew Abel" is this separated faith 
 which rejects love and charity and even annihilates them (n. 242[i]). 
 What is meant by the cursing and the marking of Cain (n. 242[2j; see 
 also 236). (See ABEL.) 
 
 CALF OF GOLD. Why its worship was permitted in the wilderness (n. 243). 
 
 CALVIN (n. 50|4l). 
 
 CANAAN. By " the Land of Canaan " is meant the Lord's church (n. 132, 260). 
 
 CANCER. If evils were prevented they would remain shut in and, like cancers, 
 would spread and consume all that is vital in man (n. 251[i]).
 
 540 THE ^II/INE 
 
 CAPACITIES. The origin of evil is from the abuse of the capacities peculiar to 
 man that are called rationality and liberty. These two capacities are in 
 the evil as well as in the good (n. 15). (See FACULTY.) 
 
 CAPTIVITY (THE) of the people of Judah in Babylonia represents the devastation 
 of the church (n. 246). 
 
 CAROTID ARTERIES (n. 296(14]). 
 
 CART (THE NEW) upon which the ark was returned by the Philistines signified 
 new but natural doctrines (n. 326[i2l). 
 
 CARTILAGES (THE). All the members and organs of the Grand Man are spiritual, 
 not material; and it has been provided by the Lord that those who could 
 not be reached by the Gospel but only by a religion should also be able 
 to have a place in the Divine Man, that is, heaven, constituting those 
 parts that are called skins, membranes, cartilages and bones (n. 254[3], 
 326). 
 
 CATECHISM > is at the present day but like a little sealed book or writing opened 
 
 DECALOGUE i only in the hands of children and youth (n. 329[2l). 
 
 CATHOLICISM (ROMAN), its dominion (n. 216(5]). Why such things have been 
 permitted (n. 2571s]). To prevent the profaning the Most Holy Supper 
 they were permitted under the Divine providence to divide it, and to 
 give the bread only to the people; also, to make it corporeal and 
 material, and to adopt this as the primary principle of religion 
 (n. 257[6]). 
 
 CATHOLICS (ROMAN). Many suffer themselves to be compelled in respect to 
 religion; but this takes place with those in whose worship there is 
 nothing internal, but all is external (n. 136[4]). 
 
 CAUSE. Whatever is done from any cause is done from the Divine providence 
 according to some law of it (n. 246). A thing cannot exist and operate 
 without a cause (n. 212[i]). The causes of permission are the laws of 
 Divine providence (n. 249[s]). If you withdraw the cause from the effect 
 the effect would perish (n. 3|>]). The cause is called the mediate end 
 (n. 108[2]). The Lord is not the cause of a man's thinking evil and 
 falsity (n. 292[i]). 
 
 CENTRE. Evils transferred from the centre to the circumference (n. 79[i]). 
 That which is at the centre flows out even to the circumference (n. 86). 
 In the wicked, evil with falsities are, as it were, in the centre, while 
 goods with truths are in the circumferences: butin the good, goods with 
 truths are in the centre and evils with falsities are in the circum- 
 ferences (n. 86). Thus in the evil the goods in the circumferences are 
 defiled by the evils at the centre: while" in the good, the evils in the cir- 
 cumferences are moderated by the goods at the centre (n. 86). What- 
 ever is at the centre is directly under view, and is seen and perceived 
 (n. 283). 
 
 CHALDEA signifies the profanation of truth in those who attribute to themselves 
 what is Divine (n. 231[s]). Also the profanation of what is holy (n. 251[3]). 
 Chaldea was one of the countries in which the Ancient Church existed, 
 and where the Ancient Word was known (n. 328). 
 
 CHANGES. Goods and truths are changes and variations of state in the forms 
 of the mind (n. 195[s]). Affections are changes and variations of state 
 of the purely organic substances of the mind, and thoughts are changes 
 and variations in the form of these substances. Memory is the state of 
 those changes that remain permanent (n. 279[i,9]). All changes and 
 variations of state in organic substances are such that having once 
 become habitual they are permanent (n. 279[g]). Changes and variations 
 are infinitely more perfect in the organic structures of the mind than in 
 those of the body (n. 279[g]). Of the nature and quality of these changes 
 (n. 319(3]). 
 
 CHARIOT in the Word signifies doctrine from spiritual truths (n. 326[i2]). 
 
 CHILDREN. In the spiritual world all children are led by the Lord into angelic 
 wisdom, and through that into heavenly love by means of things 
 enjoyable and pleasing (n. 136[6"J) (See INFANCY.)
 
 INDEX 541 
 
 CHRIST. No one can even mention the Lord or His names, "Jesus" and 
 " Christ," except from Him (n. 53[>]). 
 
 CHRISTIANS do not comprehend that God, the Creator of the universe, came 
 into the world and assumed the Human: and in their thought they 
 separate His Divine from His Human (n. 255[4]). Those who deny the 
 holiness of the Word are not regarded as Christians (n. 256[3]). 
 
 CHRISTIAN RELIGION (THK). Why it is accepted only in the smaller division ot 
 the habitable globe called Europe, and is there divided (n. 256). Why in 
 many kingdoms where the Christian religion is accepted there are some 
 who claim for themselves Divine power, and wish to be worshiped as 
 gods, and invoke the dead (n. 257). Why among those who profess the 
 Christian religion there are some who place salvation in certain phrases 
 which they must think and talk about, making no account of the good 
 works they must do (n. 258). Why hitherto men have not known that to 
 shun evils as sins is the Christian religion itself (n. 265). 
 
 CHRISTIAN WORLD. While the whole Christian world worships one God under 
 three persons, which is to worship three Gods, not knowing hitherto 
 that God is one in person and essence, in whom is a trinity, and that the 
 Lord is that God (n. 262). Why there have been and still are so many 
 'heresies in the Christian world (n. 259). (See HERESIES.) 
 
 CHURCH. There are most general principles of the church which enter into all 
 religions and constitute that communion; these are the acknowledg- 
 ment of God and good of life (n. 325[a]). The Lord's church is not in 
 the Christian world only, but is spread and dispersed throughout the 
 world, and thus exists with such as are ignorant of the Lord and do not 
 have the Word (n. 325[i]). On this earth there have been churches from 
 the most ancient times. These are described in the Word; first, the 
 Most Ancient Church; second, the Ancient Church; third, the Hebraic 
 Church, from which sprang the Church of Israel and Judah (n. 328)^ The 
 churches previous to that of Israel and Judah are described only by the 
 names of nations and persons and by a few things respecting them (n. 
 328[i]). The Christian church followed the Jewish (n. 328). The churches 
 before the coming of the Lord were all representative churches (n. 255). 
 The Christian Church after its rise degenerated into a Babylon which 
 transferred to itself the Lord's Divine power; but lest it be called 
 Divine power, and not human power, they made the Lord's Human like 
 the human of another man (n. 262[8]). From the earliest times, when a 
 former church has been devastated a new church has taken its place 
 (n. 328[io]). It is foretold in the Apocalypse that the Christian Church 
 will be followed by a new church which is there meant by "the New 
 Jerusalem coming down out of heaven " (n. 328[io]). 
 
 CHYLE. Man borne through infinite turnings, much as the chyle is carried to 
 its destination (n. 164[6]). 
 
 CIRCLE. A circle of love to thoughts and from thoughts to love from love, is in 
 all things of the human mind. This circle may be called the circle of 
 life (n. 29[ 3 ]). 
 
 CiviL. The civil and moral man can also become spiritual, for the civil and 
 moral is a receptacle of the spiritual. He is called a civil man who 
 knows the laws of the kingdom wherein he is a citizen and lives accord- 
 ing to them (n. 322[i]). (See MORAL.) 
 
 CLEANSING. All cleansing from evils is from the Lord (n. 151[2]). So long as 
 man from himself holds the outmosts closed there can be no cleansing, 
 but only such operation by the Lord in man's interior as the Lord 
 carries on in hell (n. 119). Among the Jews washing represented cleans- 
 ing from evils. Washing the head and the hands m> ans to cleanse the 
 internal man, and washing the feet signifies the cleansing of the natural 
 or external man (u. 151[>J). How a man is cleansed from evil (n. 121). 
 (See PURIFICATION.) 
 
 COATS OF SKINS (THE), in which Adam and Eve were clothed, signify the 
 appearances of truth, which were all they had (n. SlSfoJ).
 
 542 THE DIVINE PROVIDENCE 
 
 COGNITIONS (see KNOWLEDGES). 
 
 COLORS. There could be no variety in color unless the light were constant (n. 
 1900])- Various colors according to the forms into which light flows (n. 
 160). Colors appear the same in the light of winter or of summer (n. 
 298[i]). 
 
 COMBAT. A combat of the internal man with the external arises when one 
 refrains from sins (n. 146). Combat arises when a man thinks that evils 
 are sins and therefore resolves to refrain from them (n. 145[>], 146). 
 From contrariety a combat arises, and when this becomes severe it is 
 called temptation (n. 145[>]). In those who have indulged much in the 
 enjoyments of evil, combats appear as temptations (n. 147, 284). These 
 combats are against the things that are in the man himself and that he 
 feels to be his own (n. 147). The hardest struggle of all is with the love 
 of rule from the love of self (n. 146). 
 
 COMMANDMENTS (see PRECEPTS). 
 
 COMMERCE (see BUSINESS). 
 
 COMMUNICATION. In the spiritual world there is a communication of affec- 
 tions and of consequent thoughts (n. 224[s]). 
 
 COMPARISONS regarding: Evil that is not seen (n. 278[s]). Heavenly love with 
 its affections, perceptions, and thoughts (n. 107, 207). Infernal love with 
 its affections, lusts, and thoughts (n. 107). Joy in the highest and the 
 lowest heaven (n. 254[s]). Lusts with their enjoyments (n. 112). One 
 who denies the Divine providence compared to one who sees a magnifi- 
 cent temple and hears an enlightened preacher, but afterwards declares 
 that he has only seen a house of stone and heard nothing but articulate 
 sound (n. 1890]). Piety without repentance (n. 121). Pleasures of affec- 
 tions for good (n. 40). Pleasures of lusts for evil (n. 40). The combat 
 when good and evil meet during man's reformation (n. 284). The con- 
 junction of the will with the understanding (n. 165). The life of the evil; 
 its origin (n. 160). The natural rational and the spiritual rational (n. 
 154[a]). Those who attribute to themselves the good that belongs to 
 charity and the truth that belongs to faith (n. 309[>]). Wisdom conjoined 
 with love (n. 35). Wisdom in its progression (n. 335[>]). Wisdom not 
 conjoined with love (n. 35). 
 
 COMPARISONS AND ILLUSTRATIONS. Acid (n. 316, 298[6]). Affections (n. 40). 
 Actor (n. 121|>], 217[6]). Apes (n. 121 [2], 298). Arrow (n. 202ts]). Ashes 
 (n. 278[5]). Atmosphere (n. 195). Basement (n. 311[s]). Basilisk (n. 
 296). Beast (n. 176, 321[i]). Besieged city (n. 113). Birds of night (n. 
 117(2). Blood (n. 195[2]). Bow (n. 202[s]). Cards (n. 212). Carved imaere 
 (n 1760])- Camp (n. 2330])- Chyle (n. 164[6]). Clouds (n. 137[4]). Cold 
 (n. 86). Consorts (n. 298). Cords (n. 296[s]). Current (n. 186, 200, 2%). 
 Dead body (n. 282). Dice (n. 212). Diseases (n. 2810])- Disease of the 
 heart (n. 184). Door (n. 71). Dove (n. 2920], 338[9]). Drasron (n. 296). 
 Dross (n. 140], 215[i3]). Dung (n. 140], 316). Easrles (n. 20). Eggs(n. 
 2920]). Enemy (n. 2330]). Excrement (n. 164[y]). Faces (n. lf>8[^]). 
 Falling star (n. 35). Fire (n. 112, 136[s], 278[sJ). Fishes (n. 56[3]). Fixed 
 star (n. 35). Floods (n. 112). Flower bed (n. 40). Flowers (perishable) (n. . 
 205). Food in the stomach (n. 296). Fortifications (n. 2330 J). Fruit (n. 
 215[is]). Gardens (n. 40). Garments (borrowed) (n. 205). Gold (n. 140], 
 215[i3]). Grafting (n. 296). Harlot (n. 1210], 199[i]), Heaps (scattered) 
 (n. 20101). Heat (n. 86). Hen (n. 292). Hinge (n. 235). Human body (n. 
 45]). Lamb (n. 2%0])- Leaven (n. 25, 284). Light (n. 168[ 4 ], 297). 
 Marksman (n. 333[s]). Meteor (n. 35). Mimics (n. 1210]). Mirror (n. 52, 
 1300], 298). Near-siarhted person (n. 189[ 2 ]). Noses (n. SlOCs]). Owl (n. 
 338[gJ); Horned owl (n. 2920]). Palace (n. 2030]). Pearls (n. 316). 
 Pigeon (n. 2960]). Pirate (n. 199[i]). Player (n. 298[4]). Poison (n. 184, 
 281). Red lead (n. 153). River (n. 730]). Robber (n. 199[iJ). Sail (n. 
 235). Screech owl (n. 2920], 296). Screws (n. 21101). Seeds (n. 30], 
 56[s], 98[6]). Serpents (n. 40, 324[7], a38[6]). Sheep (n. 296, 338[g]). Ship 
 (n. 198, 200). Sores (n. 113). Spider (n. 107, 286[i]). Sponge (n. 17).
 
 INDEX 543 
 
 Statue (n. 176, 321). Sun (n. 35, 160, 162). Surface (n. 217(61). Swan (n. 
 292[ 2 ]). Talent (n. 2iO[ 2 ]). Tide (favoring) (n. 186). Tree (n. 3[ 2 ], 107, 
 160). Tools (n. 96[s]). Turtle dove (n. 2960], 338[7]). Ulcers (n. 113, 
 281). Urine (n. 165L?]). Viper (n. 292[>], 296). Virgin (n. 130|>]). Wall 
 (cracked) (n. 318). Water (n. 195[>]). Water from an impure fountain 
 (n. 84[6]). Water (stagnant) (n. 117[i]). Wave (n. 195, 200). Wheel (n. 
 279[i]). Windows (n. 207;. Wine (n. 284). Wound (n. 278[s]). Youth (n. 
 130L2]). 
 
 COMPEL. The external cannot compel the internal, but the internal can 
 compel the external. The internal is so averse to compulsion by the 
 external that it turns itself away (n. 136[i], 129[i]). Being compelled is 
 not from freedom in accordance with reason, and not from oneself, but 
 is from what is not freedom, and from another (n. 129[i]). The Lord in 
 no wise compels any one (n. 43). It is impossible to compel any one to 
 think what he is not willing to think and to will what Ins thought for- 
 bids him to will, or to love what he does not love (n. 129[i]). One can 
 no more be compelled to believe than to think that a thing is so when 
 he thinks it is not so ; and one can no more be compelled to love than to 
 will what he does not will (n. 136[>]). There is an internal that man has 
 in common with beasts, and this can be compelled (n. 136[a]). To be 
 compelled by love and a fear of losing it is to compel oneself (n. 136[g]). 
 It is not contrary to rationality and liberty to compel oneself (n. 129Q$], 
 I36[9], 147, 148, 145[3]). Man's spirit has full liberty by influx from the 
 spiritual world, which does not compel (n. 129[i]). A compelled internal 
 and a free internal are possible (n. 136[9]). What compelled worship is, 
 and what worship not compelled is (n. 137). To compel men to Divine 
 worship by threats and punishments is pernicious (n. 136[4]). Compelled 
 worship shuts in evils (n. 136[4]). 
 
 CONCUBINE in the Word signifies a religion. The three hundred concubines of 
 Solomon represent various religions in the world (n. 245). 
 
 CONCUPISCENCES (see LUSTS). 
 
 CONFESSION is a primary thing on man's part of the Christian religion (n. 
 2786[i]). Of those who confess themselves guilty of all sins and do not 
 search out any sin in themselves (n. 2786[i]). Confession of all sin is 
 unconsciousness of all and at length blindness. It is like a universal 
 apart from any particular, which is nothing (n. 278b[i]). 
 
 CONFIRM. Every thing that a man has adopted by persuasion and confirmation 
 remains in him as his own (n. 317). There is nothing tha-t cannot be 
 confirmed, and falsity is confirmed more readily than the truth (n. 
 3180]). Every falsity and every evil can be so confirmed as to make the 
 falsity appear like truth, and every evil like good (n. 318[s], 286[i]). 
 When falsity has been confirmed truth is not seen; but from con- 
 firmed truth falsity is seen (n. 318[6]). Ability to confirm whatever one 
 pleases is not intelligence, but only ingenuity, which may exist in the 
 worst of men (n. 318). Everything confirmed by both the will and the 
 understanding remains to eternity; but not what has been confirmed 
 by the understanding only (n. 319[9J). He that upholds evil loves does 
 violence to Divine goods, and he that upholds false principles does vio- 
 lence to Divine truths (n. 231[3]). The confirmation of falsity is a denial 
 of truth, and the confirmation of evil is a rejection of good (n. 231[3]). 
 There is a confirmation that is intellectual and not at the same time 
 voluntary, but all voluntary confirmation is also intellectual (n. 318[g]). 
 The confirmation of evil that is both voluntary and intellectual causes 
 man to believe that his own prudence is everything and the Divine 
 providence nothing; but this is not true of intellectual confirmation 
 alone (n. 318[ioJ). There are some who are very skilful in confirming, 
 and although ignorant of any truth are able to confirm both truth and 
 falsity (n. 318[8]). 
 
 CONFLICT. ( During man's reformation good and evil meet, and then conflict 
 
 COMBAT. ) and combat arise ; this if severe is called temptation (n. 284).
 
 544 THE DIVINE TROI/IDENCE 
 
 CONJOIN (TO). How a man can be more nearly conjoined with the Lord (n. 
 33[i]). Everyone acknowledges God and is conjoined with Him accord- 
 ing to the good of his life (n. 326O]). The conjunction of the Lord with 
 a man or a spirit or an angel is such that every tiling that has relation 
 to the Divine is not from them, but from the Lord (n. 53[2]). Love is 
 conjunction itself (n. 34[i]). The more nearly a man is conjoined with 
 the Lord the wiser he becomes (n. 34[iJ); and the happier (n. 41); and 
 the more distinctly does he appear to himself to be his own, and the 
 more clearly does he recognize that he is the Lord's (n. 42). The Lord 
 conjoins man with Himself by means of appearances (n. 219[s]); and by 
 means of correspondences (n. 219[6]). Through His Divine providence 
 the Lord conjoins Himself with natural things by means of spiritual 
 things, and with temporal things by means of eternal things according 
 to uses (n. 220[4]). The Lord conjoins Himself with uses by means of 
 correspondences, and thus by means of appearances in accordance with 
 the confirmations of these by man (n. 220[6]). The understanding does 
 not conjoin itself with the will, or the thought of the understanding with 
 the affection of the will, but the will with its affection conjoins itself 
 with the understanding and its thought (n. 80). (See CONJUCTION.) 
 
 CONJUGIAL LOVE is the spiritual heavenly love itself, an image of love of the 
 Lord and of the church, and derived from that love (n. 144[>]). Love 
 truly conjugial communicates with the inmost heaven (n. 144[3]). 
 
 CONJUNCTION with the Lord is according to the reception of love and wisdom 
 from Him (n. 162[i]). Conjunction with the Lord and regeneration are 
 the same (n. 92[i]). The conjunction is more and more near or more and 
 more remote (n. 28[i], 32[3]). So far as one shuns evils as diabolical and as 
 obstacles to the Lord's entrance, he is more and more nearly conjoined 
 with the Lord (n. 33[s]). The end of the Lord's Divine providence is the 
 conjunction of the human race with Himself (n. 45). The more nearly 
 any one is conjoined with the Lord the more distinctly does he appear 
 to himself to be his own, and the more clearly does he recognize that 
 he is the Lord's (n. 158). Conjunction of the Lord with man and the 
 reciprocal conjunction of man with the Lord are effected by means of 
 the two faculties, rationality and liberty (n. 92[iJ); and by loving the 
 neighbor as oneself and loving the Lord above all things (n. 94, 326). 
 The reciprocal conjunction of angels with the Lord is not from the 
 angels, but is as if it were from them (n. 28[4]). By means of the two 
 faculties, rationality and liberty, there is a conjunction of the Lord with 
 every man, both the evil and the good, so every man has immortality. 
 But eternal life, that is, the life of heaven, is given to him in whom there 
 is a reciprocal conjunction from inmosts to outmosts (n. 96(7]). Upon the 
 conjunction of the Creator with man both the connection of all things 
 and the conservation of all things depend (n. 3Q}]). Love does nothing 
 except in conjunction with wisdom (n. 4[i]). All conjunction in the 
 spiritual world is effected by means of looking to another (n. 29[i]). 
 Examples of presence and conjunction in the spiritual world (n. 326). 
 The acknowledgment of God causes a conjunction of God with man and 
 of man with God (n. 326[i]). In the spiritual world conjunction is from 
 an affection that springs from love (n. 326[s]). The several particulars 
 in the human mind are associated and conjoined according to affections, 
 or as one thing loves another. This conjunction is spiritual conjunction, 
 which is like itself in things general and particular. Its origin is from 
 the conjunction of the Lord with the spiritual world and with the 
 natural world, in general and in particular (n. 326[4]). The conjunction of 
 the will with the understanding is like the inflow of the blood from the 
 heart into tne lungs (n. 165). The conjunction of all things of the will 
 and understanding, that is, of the mind of man with his life's love 
 (n. 108[i]). There is no conjunction of minds unless it is reciprocal, and 
 the reciprocation is what conjoins (n. 92[>]). If one loves another and 
 is not loved in return, then as the one approaches the other withdraws;
 
 INDEX 545 
 
 but if he hs loved in return then as one approaches the other approaches 
 and conjunction takes place (n. 92|>]). 
 
 CONSERVATION (THE). Upon the conjunction of the Creator with man both 
 the connection of all things and conservation of all things depend 
 (n. 3[ 3 ])- 
 
 CONSTANT. There are many constant things created in order that things not 
 constant may have existence; some named and described (n. 190[i]). 
 
 CONSUMMATION, The end of a church is called its consummation (n. 328[s]). 
 The consummation of the Most Ancient Church, the Ancient Church, 
 the Hebraic Church and the Church of Israel and .Tudah are described 
 in the Word. The decline and consummation of the Christian Church 
 is described in the Apocalypse (n. 328U]). 
 
 CONTAGIOUSNESS OF EVIL, whence it arises (n. 328[7J). 
 
 CONTAINANTS. Extremes and outmosts are containants, and these are in the 
 natural world (n. 220[2j). By death the grosser things of nature are put 
 off, while the purer things of nature which are nearest to spiritual 
 things are retained; and these then become his containants (n. 220[3]). 
 
 CONTIGUITY. Whatever is living in man or angel is from the Divine going forth 
 conjoined with him by contiguity, and appearing to him as if it were 
 his (n. 57). 
 
 CONTINUITY. The natural does not communicate with the spiritual by con- 
 tinuity but by correspondences; how felt (n. 41). 
 
 CONVERSATION WITH SPIRITS is possible, though rarely with the angels of 
 heaven, and this has been granted to many for ages (n. 135). Conversa- 
 tion with the dead would have the same effect as miracles, namely, man 
 would be persuaded and forced (n. 134). 
 
 CORDS. The evil man, so long as he lives in the world, does not feel the cords 
 that bind him ; they are as if of soft wool or smooth threads of silk, 
 which he loves because they titillate. But after death they become hard 
 and galling (n. 296[s]). 
 
 CORRESPONDENCES. All things of the mind correspond to all things of the 
 body (n. 181[i]). The Lord conjoins Himself with uses by means of 
 correspondences, and thus by means of appearances (n. 220). All things 
 of the Word are pure correspondences of spiritual and celestial things, 
 and because they are correspondences they are also appearances (n. 
 220[6]). Correspondences are in great part appearances of truth, within 
 which, however, genuine truths are hidden (n. 256[s]). The Word is 
 written throughout wholly in correspondences (n. 256U]). Among the 
 ancients there was a knowledge of correspondences (which includes a 
 knowledge of representatives), the essential knowledge of the wise. 
 This was especially cultivated in Egypt (n. 255[>]). 
 
 COUNCIL OF TRENT. Of a papal bull confirming the decree of the (n. 2570]). 
 
 COUNTENANCE. The internal is hidden interiorly in the tone, m the speech, in 
 the countenance, and in the gestures of the external (n. 224^]). 
 
 COVENANT. Why the two tables of the law are called the covenant (n. 326[>]). 
 
 COVERINGS. Man after death is just as much a man as he was in the world, 
 with this difference only, that he has cast off the coverings that formed 
 his bony in the world (n. 124[i]). 
 
 Cows (THAT CARRIED BACK THE ARK), signified good natural affections (n. 
 326[i2]). 
 
 CREATE. The universe, with each thing and all things therein, was created 
 from Divine love by means of Divine wisdom (n. 3). The Divine love 
 and the Divine wisdom, which are a one in the Lord, are in every 
 created thing in a certain semblance (n. 5). In every thing created there 
 is something that is referable to the marriage of good and truth (n. 
 74[2]). No angel or spirit was created such immediately, but they were 
 all born first as men (n. 220[>]), Every man was created to live to 
 eternity in a state of blessedness (n. 324[6]). Man was created to be a 
 receptacle of the Divine love and of the Divine wisdom (n. 328[5]). The 
 difference between creating and preceding from 'n 219[2]).
 
 546 THE "DIVINE PROVIDENCE 
 
 CREATION. The end of creation is a heaven from the human race (n. 323). All 
 things exterior to man and that are serviceable to him in the way of use 
 are secondary ends of creation (n. 332[iJ). The Lord created the uni- 
 verse that an infinite and eternal creation from Himself might exist in 
 it (n. 202[i], 20312]). The new creation, that is, the regeneration of the 
 men of the Most Ancient Church, is described in the first chapter of 
 Genesis by the creation of heaven and earth (n. 241(i]). The laws of 
 Divine order established in the first creation (n. 332[i]). All things of 
 the universe are creations from Divine love and Divine wisdom (n. 1, 3). 
 
 CROWNS. "The seven crowns upon the heads of the dragon" (Apoc. xii. 3) 
 signify the holy things of the Word and the church profaned (n. 310[5]). 
 
 CRUCIFY. Why the Jewish nation was permitted to crucify the Lord (n. 247). 
 
 CRUELTY originates in love of self (n. 2760]). 
 
 CUNNING (THE), their fate in the other lite (n. 310). 
 
 CUP OF COLD WATER (Matt. x. 42) means something of truth (n. 230[s]). 
 
 CURE (TO). The evils of a man's life's love can be cured by spiritual means as 
 diseases are by natural means (n. 281 [2]). (See HEAL.) 
 
 CURSE. The cursing of Cain involves the spiritual state into which those come 
 * after death who separate faith from charity or wisdom from love (n. 
 242[2]). What are real curses (n. 217, 250). 
 
 DAGON represented the religion of the Philistines (n. 326fi2]). 
 
 DAMNATION. Predestination to non-salvation is damnation (n. 329[s]). Man's 
 first state is a state of damnation (n. 83[iJ). By a belief in instantaneous 
 salvation out of pure mercy damnation is attributed to the Lord (n. 
 340[5]). That any of the human race have been damned from predestin- 
 ation is a cruel heresy (n. 330[8]). 
 
 DANES, what they teach in their exhortation to the holy communion (n. 114[i]). 
 
 DARKNESS (tenebrae).In the Word falsities are called " darkness," and thus 
 those in falsities are said to " walk in darkness and in the shadow of 
 death " (n. 318[s]). Hypocrites sent into outer darkness (n. 231f4]). 
 
 THICK DARKNESS (caligo). When an angel of heaven looks into hell he 
 
 sees nothing but mere thick darkness, or when a spirit of hell looks into 
 heaven he sees nothing there but thick darkness; the reason (n. 167). 
 Those who are sent into outer darkness (n. 231[4]). 
 
 DAVID represents the Lord who was to come into the world (n. 244, 245). 
 
 DEAD. The natural man, however civilly and morally he may act, is called 
 dead (n. 322[s] ; see also n. 236). 
 
 DEATH is a continuation of life, with the difference that man cannot then 
 be reformed (n. 2776). By death man puts off the grosser things of 
 nature, and retains the purer things of nature which are nearest to 
 spiritual things, and these then become his containants (n. 220[sJ). By 
 death man puts off what is natural and temporal, and puts on the 
 spiritual and eternal things that correspond to them (n. 220[4,2]). In 
 the spiritual world, into which every man comes after death, it is not 
 asked what your belief or what your doctrine has been, but what your 
 life has been (n. 101[s]). The natural man, however civilly and morally 
 he may act, is called dead, but the spiritual man is called- living (n. 
 322[3]). After death a man is no longer borne from one society to 
 another in the spiritual world, because he is no longer in any state to 
 be reformed (n. 307[>]). 
 
 DECALOGUE (THE), was the first thing of the Word, and. when placed in the ark, 
 was called "Jehovah," and constituted the Holy of Holies in the taber- 
 nacle and in the sanctuary in the temple of Jerusalem (n. 326[n]). There 
 are two tables of the decalogue, one relating to God and the other to 
 man (n. 326|>]). The decalogue taught to children (n. 25,S[ 4 ], 265[s]). The 
 decalogue at the present day is like a little sealed book or writing 
 opened only in the hands of children and youth (n. 329[>]). 
 
 DEEDS (see WORKS).
 
 INDEX 547 
 
 DEGREKS. There are two ktndfc of degrees, discrete degrees, that is, degrees of 
 height; and continuous degrees, that is, degrees of breadth (n. 32[2]). 
 There are three discrete degrees or degrees of height in man from 
 creation (n. 32). Every man by his creation and consequently by birth 
 has three discrete degrees or degrees of height; the tirst degree is called 
 the natural, the second the spiritual, the third the celestial (n. 32[a], 
 324(i]). These degrees the Lord opens in man according to his life 
 actually in this worid, but not perceptibly and sensibly till after he 
 leaves this world (n. 32[3]). There are three degrees of wisdom in man; 
 these are opened in the measure of his conjunction with the Lord. 
 Since love is conjunction itself they are opened in the measure of love 
 (n. 34[i]). These degrees are not connected continuously, but are con- 
 joined by correspondences (n. 34[>]). Wisdom can be elevated in a 
 triplicate ratio, and in each degree in a simple ratio to its highest point 
 (n. 34(>]). There are three degrees of life in man. In oeasts there is 
 only one, which is like the lowest degree in man called the natural (n. 
 324[i]). The reason why many in the world are not prepared for heaven 
 is that they love the first degree of their life which is called the natural, 
 and are unwilling to withdraw from it and become spiritual (n. 324[io]). 
 The natural degree of life viewed in itself loves nothing but self and the 
 world; the spiritual degree loves the Lord and heaven, and also self and 
 the world, but God and his heaven as higher, chief, and dominant, and 
 self and the world as lower, instrumental, and subservient (n. 324[io]). 
 The Lord alone opens the spiritual degree and the celestial degree, 
 and opens them in those only who are wise from Him (n. 34[s]). Every 
 angel perfecting in wisdom to eternity, but each according to the 
 degree of that affection in good and truth in which he was when he left 
 the world (n. 334). 
 
 DELIGHTS. There is no affection or lust without delight, since these make the 
 life of every one (n. 303). The delight of his affection fills and surrounds 
 every angel of heaven, and a general delight of all together, or a most 
 general delight, tills and surrounds the universal heaven. In like man- 
 ner the delight of his lust tills and surrounds every spirit of hell, and a 
 general delight every society of hell, and the delight of all, or a most 
 general delight, tills and surrounds the entire hell (n. 303). What de- 
 light and pleasure are (n. 312). The delights belonging to the lusts are 
 evils, and the thoughts belonging to the delights are falsities (n. 206[>]). 
 The delight of evil grows with the evil man as he wills and does evil 
 (n. 29(5[3]). The delight of the affection of their life's love encompasses 
 every one as his atmosphere (n. 196). What and how great the delight 
 of the love of ruling from the love of self (n. 215[g]). (See ENJOYMENTS.) 
 
 DELUGE. The consummation of the Most Ancient Church which came from 
 their " eating of the tree of knowledge " is depicted by the " flood " (n. 
 328[ 4 ]). 
 
 DENY (TO). Those who deny God in the world deny Him after death (n. 326[s]). 
 Those who deny the Divinity of the Lord cannot be admitted into 
 heaven and be in the Lord (n. 231 [6]). So far as one denies the Lord he 
 is severed from Him (n. 326U]). 
 
 DERIVATIVES OF THE LOVE OP EVIL (n. 33[i]). The derivations of infernal love 
 are affections for evil and falsity, which, strictly speaking, are lusts; and 
 the derivations of heavenly love are affections for good and truth, 
 which, strictly speaking, are dilections (n. 106[>]). The lusts of evil, 
 which are derivatives of that love, have their life from it (n. 206[>]). 
 
 DESCRIPTION (A SHORT), of heaven and hell (n. 299-306). 
 
 DESOLATION. The causes leading to a gradual vastation of good and desolation 
 of truth in the church, until its consummation is reached (n. 328[y]). 
 
 DEVASTATION. The essential devastation of the church was represented by 
 the destruction of the temple itself, and by the carrying away of the 
 people of Israel, and by the captivity of the people of Judah in Baby- 
 lonia (n. 246).
 
 548 THE THYINE VROWDENCE 
 
 DETERMINATION. Every power must have a supply that must be imparted to it. 
 and thus a determination from what is more internal or liiirher than 
 itself (n. 88[i]). The mind has not from itself the power to think and 
 to will one thing or another apart from something more internal or 
 higher that determines the mind to it (n. 88[i]). 
 
 DEVICES. The perceptions belonging to lusts of evil are devices (n. 206[>]). 
 
 DEVIL. By the "devil " is meant hell in the whole complex (n. 204). There is no 
 devil who is sole lord in hell, but the love of self is called the "devil " (n. 
 302). Hell in its form is like a monstrous man, whose soul is the love of 
 self and self-intelligence, thus the devil (n. 302). Whether you say evil or 
 the devil it is the same; the devil is within all evil (n. 233[s]). Evil is 
 the devil (n. 215[i3]). Evil and the devil are one, and the falsity of evil 
 and Satan are one (n. 33[s]). Those who confirm in themselves the lusts 
 of evil are called satans, and those who live those lusts are called devils 
 (n. 310[3]). I have seen fiery devils who, while they were hearing the 
 secrets of wisdom, not only understood them but from their rationality 
 talked about them; but as soon as they returned to their diabolical love 
 they ceased to understand them (n. 223). (See HELL and SATAX.) 
 
 DIASTOLE, what it is (n. 319[i]). 
 
 DIFFERENCE between those who believe all good to be from the Lord and those 
 who believe good to be from themselves (n. 93) ; between man and beasts 
 (n. 74, 96U], 276[i]); between enlightenment from the Lord and enlight- 
 enment from man (n. 168, 169); between the love of dignities and riches 
 for their own sake, and the lore of them for the sake of uses (n. 215[i]). 
 
 DIGESTION, the process of (n. 296[i4]). 
 
 DIGNITIES. What dignities and riches are and whence they are (n. 215[2]). Nat- 
 ural and temporal in external form, but spiritual and eternal in internal 
 form (n. 220[8]). Dignities and wealth to the wicked are but stumbling 
 blocks (n. 250[i]). What spiritual dignities and possessions are (n. 217[4]). 
 Dignities in the earliest times were such only as were accorded by child- 
 ren to parents. They were dignities of love, full of respect and venera- 
 tion-(n. 215[2]). (See HONORS.) 
 
 DISCIPLE. By a " disciple " (Matt. x. 42) is meant the state of those who are in 
 some of the spiritual things of the church (n. 230[s]). 
 
 DISSENSIONS. ) There must needs spring up in the church disputes, contro- 
 
 HERESIES. ] versies and dissensions, especially in regard to the understanding 
 of the Word (n. 256[s], 259[2J). Permissions of these are in accord vvith 
 the laws of the Divine providence (n. 259[2]). If the church had held to 
 the three essentials it would not have been divided, but only varied by 
 intellectual dissensions, as light varies its color in beautiful objects (n. 
 259[ 3 ]). 
 
 DISTANCE is an appearance according to conjunction with the Lord (n. 162[ip. 
 The Lord appears to angels at a distance like a sun (n. 162! i]). Distances 
 appear in the spiritual world in accord with the dissimilarity of affec- 
 tions and of thoughts therefrom (n. 162[s]). The spiritual is not in 
 distance as the natural is (n. 312[2]). It is the appearance of distance 
 that causes one kind of belief about what man thinks and perceives, 
 and another about what he sees and hears (n. 312[2]). 
 
 DISTINCT. What is not distinct is mixed up, giving rise to every imperfection of 
 form (n. 4[4]). 
 
 DIVIDED. The Lord does not suffer any thing to be divided (n. 16). (See 
 DIVISION.) 
 
 DIVINE. The Divine looks to what is eternal in every man, both in the evil and 
 in the good (n. 59). The Divine is in every created thing because the sun 
 of the spiritual world, which is from the Lord, and from which all things 
 are, is in every created thing, but with infinite variety according to uses 
 (n. 5[i]). The Divine in itself is in the Lord, and the Divine from itselt is 
 the Divine from the Lord in created things (n. 52). What is D-vine can- 
 not be appropriated to man as his, but can be adjoined to him and 
 thereby appear as his (n. 235[2]).
 
 INDEX 549 
 
 DIVINE ESSENCE (THE) is love and wisdom (n. 46). (See ESSENCE.) 
 
 DIVINE GOING FORTH (THE) is called the Holy Spirit (n. 2C2[5J). 
 
 DIVINE HUMAN (THE), is that which is called the Son (n. 262[5]). It has come to 
 pass that a Christian can scarcely be led to think of a Divine Human (n. 
 262[ 5 J). 
 
 DIVINE ITSELF (THE). The essential Divine, from which are all things, is that 
 which is called the Father (n. 262[s]). By the Infinite and Eternal in it- 
 self the Divine itself is meant (n. 52). 
 
 DIVINE LOVE AND WISDOM (THE), go tortu from the Lord as a one (n. 4[i]). 
 The Divine love and Divine wisdom are substance and are form (n. 4(3], 
 46[sJ). Divine love is of Divine wisdom, and Divine wisdom is of Divine 
 love (n. 4[i]). Divine love created all things, but nothing apart from 
 Divine wisdom (n. 3[3]). Divine Iov3 has as its end a heaven consisting 
 of men who have become or are becoming angels (n. 27[2]). 
 
 DIVISION. A man can be, while he is living in the world, in good and in falsity 
 at the same time, and thus be as it were a double man, and inasmuch 
 as this division destroys the man, the Lord's Divine providence, in 
 each and every particular of it, has as its end that this division shall not 
 be (n. 16). (See DIVIDED.) 
 
 DOGMA. Where there is, conversation with the dead, dogmas of religion are 
 sometimes imposed upon the mind by spirits. This is never done by any 
 go >d spirit, still less by any angel of heaven (n. 134&). 
 
 DOING. When love is taken away there is no longer any willing and thus no 
 doing (n. 3[i]). , 
 
 DOMINION (LOVE OF). When the love of rule from the mere delight of that love 
 gradually came in (n. 215[s]). (See RULE.) 
 
 DOMINION (THE LORD'S), which is not only over heaven, but also over hell, is a 
 dominion of uses (n. 26). (See KINGDOM.) 
 
 DOOR. The " door " (John x. 2, 3) means the Lord (n. 23()[4]). When the door 
 stands open and when shut (n. 71). The love of self guards the door lest 
 man should open it, and the Lord should thereby cast it out (n. 210[>]). 
 Evils obstruct and close the door (n. 119). This door cannot be opened 
 by the Lord but by means of the man (n. 116, 119). When man refrains 
 from evils as sins a door is opened and the Lord casts out the lusts of 
 evil that have occupied the internal of thought (n. 145[2]). Man opens 
 this door by shunning evils as sins as if from himself with the acknow- 
 ledgment that he does it from the Lord (n. 210[>]). The door is opened 
 by man's removing evil by shunning and turning away from it as infer- 
 nal and diabolical (n. 233[s]). When man as if of himself opens the door, 
 the Lord roots out the lusts and the evils together (n. 119). The Lord 
 continually solicits and urges man to open the door to Him (n. 119). 
 
 DRAGON (THE). By the "dragon " in the Word are meant those who separate 
 faith from charity (n. 258[i]). 
 
 DWELLING PLACE (see ABODE). 
 
 EAGLES signify rapacious men who are endowed with intellectual sight (n. 20). 
 
 EAR (THE). There cannot be hearing apart from its form, which is the ear (n. 
 279[6]). Very little is known as to how the ear hears (n. 336, 174, 180). 
 The understanding from the will flows into the eye and the ear, and not 
 only makes those senses but also uses them as its instrument in the 
 natural world; this is not in accordanc ewith the appearance (n. 314[ij). 
 It is the understanding that sees in the eye and hears in the ear, and 
 not the reverse (n. 150[2]). 
 
 EAT." Eating from the tree of knowledge " signifies the appropriation of good 
 and truth as being from man and consequently man's, and not from the 
 Lord and consequently the Lord's (n. 3130], 241). " Eating of the tree 
 of knowledge" signifies the conceit of self-intelligence (n. 328U]). A 
 knowledge of evil after the fall is meant by " eating from the tree of the 
 knowledge of good and evil" (n. 275). The end of the Most Ancient
 
 550 THE DIVINE 'PROVIDENCE 
 
 Church is signified by the "eating from the tree of knowledge" (n. 241[i]> 
 
 EBER. The Ancient Church was notably changed by Eber (or Heber), from 
 whom arose the Hebraic Church (n. 328[a]). 
 
 EDEN (THE GARDEN OF). The wisdom and intelligence of the Most Ancient 
 Church are described by " the garden of Eden " (n. 241[i], 313). Man's 
 wisdom originating in love is depicted by a garden (n. 332[3]). 
 
 EFFECT. Withdraw the cause from the effect and the effect would perish (n. 
 3[2]). Effect is called the outmost enB (n. 10S[2]). (tee END.) 
 
 EFFORT. Withdraw effort from movement, movement would stop (n. 3[a]). 
 
 EGYPT was one of the kingdoms in which the Ancient Church existed and in 
 which the Ancient Word was known (n. 328[2]). (Here and in other 
 places where the same statement is made, Egypt is named as in Asia, in 
 which it had extensive dominion.) Why the sons of Israel were led out 
 of Egypt (n. 243). 
 
 EGYPTIANS (THE), represent a particular kind of evil (n. 251[s]). They con- 
 verted correspondences into magic (n. 264[6]). 
 
 ELEVATION. \ The ascent of love according to degrees is perceived by man 
 
 ASCENT. / only in an obscure way, while the ascent of wisdom is clearly 
 perceived by such as know and see what wisdom is (n. 34[iJ). Exaltation 
 in respect to affection would not be possible unless man had from 
 rationality an ability to raise the understanding, and from liberty an 
 ability to will this (n. 75[i]). 
 
 EMBRYO. In every human embryo the Lord forms two receptacles, one for the 
 Divine love and the other for the Divine wisdom ; a receptacle of the 
 Divine love for the future will of the man, and a receptacle of the Di- 
 vine wisdom for his future understanding (n. 324[n]). 
 
 EMERODS. The " emerods " with which the Philistines were smitten signified 
 natural loves, which are unclean when separated from spiritual love: 
 and the "golden emerods" signified spiritual loves purified and made 
 good (n. 326[i2]). 
 
 END. There are everywhere three things together that make one; these are 
 called end, cause, and effect (n. 108[i]). As end conjoins itself with the 
 cause, and through the cause with the effect, so does the life's love con- 
 join itself with the internal of thought, and through this with its exter- 
 nal (n. 103|>]). The end imparts itself wholly to the cause, and through 
 the cause to the effect (n. 1Q8[2]). There is nothing essential in the effect 
 except what is in the cause, and through the cause in the end (n. 108[2]). 
 As the end is the very essential which enters into the cause and the 
 effect, cause and effect are called mediate and outmost ends (n. 108[2]). 
 He that seeks an end seeks the means also (n. 331 [3]). The operation 
 and progress of the end for the sake of which the universe was created 
 through means, in what is called the Divine providence (n. 331[i]). The 
 Lord is willing that a man should think and talk about Divine things 
 provided the end is to see the truth (n. 2l9[s]). The end of the Divine 
 providence (n. 16, 27, 45). The end in creation (n. 27[2], 45, 323, 332[i]). 
 Secondary ends of creation (n. 332[i]). (See CAUSE, EFFECT.) 
 
 ENGLAND. The teaching in the churches to those who are coining to the Lord's 
 supper (n. 258[s]). 
 
 ENGLISH. Of those who do not suffer themselves to be compelled (in respect to 
 religion) there are many of the English nation (n. 136U]). The English 
 hold the doctrine of faith alone, and yet in their exhortation to the holy 
 communion they plainly teach self-examination, acknowledgment, 
 confession of sins, repentance and renewal of life (n. 114[i]). 
 
 ENJOYMENT (jucundum). Man is in the enjoyment of self-love, and that en- 
 joyment constitutes his very life (n. 186). Every enjoyment that man 
 has is from his love; no enjoyment is possible from any other source (n. 
 73[2]). Every enjoyment and pleasure, and therefore every thing of the 
 will, is from affection, which belongs to love (n. 76[i]). The enjoyments 
 of good are what are called goods of charity (n. 145[2]). Acting from 
 love's enjoyment is acting from freedom (n. 73[2]). Acting from an
 
 INDEX 551 
 
 enjoyment of love is acting from freedom; and since reason favors the 
 love this is also acting in accordance with reason (n. 85). There are two 
 kinds of enjoyments, enjoyments of the understanding and enjoyments 
 of the will ; those of the understanding are also enjoyments of wisdom, 
 and those of the will are also enjoyments of love (n. 136[5]). The life's 
 love has its delight, and the wisdom thereof has its enjoyment (n. 195[i]). 
 The varieties of delight and enjoyment constitute man's life (n. 195[i]). 
 Vital heat is from the delights of the affections and from the enjoyment 
 of the perceptions and thoughts (n. 195[2]). External enjoyments allure 
 the internal to consent and love (n. 136[i]). Enjoyments direct the 
 thoughts and banish reflection (n. 113). After death, when they have 
 become spirits, the evil are incapable of any other enjoyment than that 
 which they had in spirit while in the world; and that enjoyment is the 
 enjoyment of internal love which is then turned into what is undelight- 
 fiil, painful, and terrible; and this is what is meant in the Word by 
 "torment" and "hell" (n. 83[3]). Enjoyments of infernal spirits (n. 
 340[5]). Lusts with their enjoyments block the way and close the doors 
 before the Lord (n. 33[2]). (See DELIGHTS.) 
 
 ENLIGHTEN. > Man is taught by the Lord by means of enlightenment, 
 
 ENLIGHTENMENT. ) because teaching and enlightenment are predicated only 
 of wisdom and the understanding (n. 165). There is an interior and an 
 exterior enlightenment from the Lord, and there is an interior and an 
 exterior enlightenment from man (n. 168[ij). By interior enlighten- 
 ment from the Lord a man perceives at the first hearing whether what 
 is said is true or not true. Exterior enlightenment is from this in the 
 thought (n. 168[i]). Interior enlightenment from man is from mere 
 confirmation; and exterior enlightenment from man is from mere 
 knowledge (n. 168[i]). There is another kind of enlightenment, by 
 which it is revealed to man in what faith and what intelligence and wis- 
 dom he is (n. 170). The enlightenment of Swedenborg (n. 135). Since 
 the last judgment, that is, now, every man who wishes to be enlightened 
 and to be wise can be (n. 263[s]). 
 
 ENMITY." The enmity put between the serpent and the woman and between 
 the seed of the serpent and the seed of the woman " (Gen. iii. 15) is be- 
 tween the love belonging to man's own and the Lord, and thus between 
 man's own prudence and the Lord's Divine providence (n.211[i]). Man's 
 own has an inborn enmity against the Divine providence (n. 211[i]). 
 
 ENTHUSIASTIC SPIRITS. Diabolical visions have sometimes appeared, induced 
 by enthusiastic and visionary spirits, who from the delirium that pos- 
 sessed them called themselves the Holy Spirit (n. 134a[s]). Those who 
 are taught by influx what to believe or what to do are not taught by the 
 Lord or by any angel of heaven, but by some enthusiastic spirit, Quaker 
 or Moravian, and are led astray (n. 321[3]). 
 
 EQUILIBRIUM between heaven and heft (n. 23). In this equilibrium every man 
 is held as long as he lives in the world, and by means of it he is held in 
 freedom to think, to will, to speak, and to do; and in this it is possible 
 for him to be reformed (n. 23). Those who have joined evil and falsity 
 in themselves made of service for the conjunction of good and truth in 
 others (n. 22). 
 
 ERROR OP THK AGE, to believe that evils have been separated from man, and 
 even cast out. when they have been remitted (n. 279[i]); that the state of 
 a man's life can be changed instantly, and thus from being evil man 
 can become good (n. 279UJ) ; that when sins have been remitted they are 
 removed (n. 280[i]). 
 
 ESSE is nothing apart from existere (a. ll[i]). Love is the being (esse) of a thing 
 (n. ll[i]). (See EXISTERE.) 
 
 ESSENCE. There is an only essence from which has come all the essences that 
 have been created. That only essence is the Divine love and the Divine 
 wisdom (n. 157li]). The Divine essence is pure love, and it is this that 
 works by means of the Divine wisdom (n. 337).
 
 552 THE DIVINE 'PROVIDENCE 
 
 ESSENTIALS. There are three essentials of the church, an acknowledgment ot 
 the Divine of the Lord, an acknowledgment of the holiness of the Word, 
 and the life that is called charity (n. 289(3]). There are two things that 
 are at once the essentials and the universals of religion, namely, ac- 
 knowledgment of God and repentance (n. 340[2]). 
 
 ETERNAL. The image of the Infinite and Eternal is in man exclusively in the 
 marriage of good and truth (n. 58). The Infinite and Eternal, that is, 
 the Divine, is not in time (n. 59). An image of the Infinite and Eternal 
 is presented in the angelic heaven (n. 62). The angels understand by the 
 Infinite nothing else than the Divine being (esse), and by the Eternal the 
 Divine manifestation (existere) (n. 48[i]). Eternal things relate to spirit- 
 ual honors and possessions, which pertain to love and wisdom in heaven 
 (n. 216). (See INFINITE, IMAGE.) 
 
 ETERNAL LIFE. Difference between immortality and eternal life (n. 96(7]). 
 
 ETHER. Varieties in sight would be impossible unless the ether in its laws and 
 the eye in its form were constant (n. 190|>]). 
 
 EUROPE. The Christian religion is accepted only in the smaller division of the 
 habitable globe, Europe, and is there divided (n. 256). 
 
 EVE. The condemnation of Eve signifies the condemnation of the voluntary 
 self (proprlum) (n. 313[3]). (See ADAM.) 
 
 EVIL AND FALSITY. Every evil and falsity is from hell (n. 321U]). Evil cannot 
 exist without its falsity (n. 233[i]). Evil from its delight and falsity from 
 its enjoyment may be called, and may be believed to be, good and truth 
 (n. 195[s]). Evil is confirmed by means of fallacies and appearances 
 which become falsities when they are confirmed (n. 87). That is evil to 
 a man that destroys the delight of his affection, and that is falsity that 
 destroys the enjoyment of his thought therefrom (n. 195[s]). Evil and 
 falsity that are together are made serviceable in the way of equilibrium, 
 of relation, and of purification, and thus in the conjunction of good and 
 truth in others (n. 21). 
 
 EVIL (HEREDITARY) (see HEREDITARY). 
 
 EVIL is the delight of the lust of acting and thinking contrary to Divine order 
 (11. 279[s]). There are myriads of lusts that enter into and compose 
 every single evil (n. 279[s]). In every evil there are things innumerable 
 (n. 296[i]). Because they do not do them outwardly many are not aware 
 that they are in evils (n. 117). All cleansing from evils is from the Lord 
 (n. 151[2]). Evil can be confirmed as easily as good (n. 87). Evils that 
 have been appropriated cannot be eliminated, but may be removed from 
 the centre to the circumference (n. 79). An evil man is hell in the least 
 form (n. 296[i]). The love of self and love of the world are as fountains 
 from which are evils of every kind (n. S3[>]). Evil and the devil are one (n. 
 33[3]). Its own punishment follows every evil (n. 249[s]). It is better for 
 a man to be in evil and in falsity at the same time than to be in good 
 and in evil at the same time (n. 16). Evils cannot be prevented by any 
 providence; the reason (n. 251[i]). Evils are permitted for the end, 
 which is salvation (n. 2491s], 231). All who lead an evil life interiorly ac- 
 knowledge nature and human prudence only (n. 205). There is inherent 
 in all evil a hatred of good (n. 233[>]). Evil cannot be taken away from 
 any one until it becomes evident, and is seen and acknowledged (n. 1830], 
 277li]). Unless evils were permitted to break out man would not see 
 them (n. 251[i]). Except evils in the external man are put away no exit 
 is open for the lusts; for they are shut in like a besieged city or like a 
 closed ulcer (n. 113). So long as evils continue in the lusts of their love 
 and the consequent enjoyment, there is no faith, charity, piety, or wor- 
 ship, except in mere externals (n. 84[s]). The evils pertaining to the 
 lusts of a man's life's love are not felt as evils but as delight (n. 296[g]). 
 Evils that are not removed are like fire in wood covered with ashes, or 
 like matter in a wound that is not opened (n. 27.^5]). With an evil man 
 no separation, purification, and withdrawal is possible, except of the 
 more noxious evils from the less noxious (n. 296[i2]). So far as evils are
 
 INDEX 553 
 
 removed they are remitted (a. 279[i]). The evil are continually leading 
 themselves into evils, but the Lord is continually leading them away 
 from evils (n. 295). No evil can be removed except by successive steps 
 (u. 279[i]). The evil who are in the world the Lord governs in hell in 
 respect to their interiors, but not in respect to their exteriors (n. 307[2]). 
 The Divine providence with the evil is a continual permission of evil, to 
 the end that there may be a continual withdrawal from it (n. 296|j]). The 
 withdrawal from evil is effected by the Lord in a thousand ways, and 
 even m most secret ways (n. 296[io]). Those who give no thought to the 
 evils in themselves, that is, do not examine themselves and afterwards 
 refrain from evils, must needs be ignorant of what evil is (n. 1()1[2]). (See 
 
 EVIL AND FALSITY, HEREDITARY.) 
 
 EXALTATION in respect to affection would not be possible unless man had from 
 rationality an ability to raise the understanding, and from liberty an 
 ability to will this (u. 75Li]). 
 
 EXAMINATION (SELF), what it is (n. 278). No one can be reformed unless he ex- 
 amines himself, sees and acknowledges his evils, and afterwards refrains 
 from them (n. 152). Not only the external but also the internal must be 
 examined (n. 152). If the external only is examined a man sees only 
 what he has actually done (n. 152). One cannot be reformed unless the 
 evils of the spirit are examined (n. 152). By the examination of the in- 
 ternal man the external man is essentially examined (n. 152). Those 
 who do not examine themselves and alterwards refrain Irom evils must 
 needs be ignorant of what evil is (n. lOlbJ). 
 
 EXISTERE is nothing apart from esse (n. HLi]). (See ESSE.) 
 
 EXPULSION. "The expulsion from the garden of Eden " signifies the depriv- 
 ation of wisdom (n. 313Ls]). 
 
 EXTERNAL (THE), springs from the internal, and consequently has its essence 
 from the internal (n. 224[i]). The external can present an appearance 
 not in accordance with its essence from the internal, as in the case of 
 hypocrites, flatterers, and pretenders (n. 224[i]). The external man 
 must be reformed by means of the internal, and not the reverse (n. 
 150[i]). The appearance is that the external flows into the internal, 
 when the contrary is true (n. 150[a]). The external of man's thought 
 is in itself of the same character as its internal (n. 106[i]). Externals 
 are so connected with internals as to make one in every operation 
 (n. 180[2]). If man does not shun and turn away from evils as sins, 
 not only does the external of the thought and will become vitiated 
 and destroyed, but the internals of them at the same time (n. 180[s]). 
 
 EYE (THE), in the spiritual sejise of the Word means the understanding (n. 
 264[3]). Sight cannot exist apart from its form, which is the eye (n. 
 279[6]). In the spiritual world, where all are spiritual even in respect 
 to their bodies, each one's eyes are formed to see from their light, 
 not being able to see in any other (n.'167). The eye does not see from 
 itself, but it is man's mind or spirit that there perceives things by the 
 sense and is affected by the sense in accordance with its nature (n. 
 314[i]). Man knows very little as to how the eye sees (n. 336, 174, 180). 
 The understanding from the will flows into the eye, and not only makes 
 that sense but also uses it as its instrument in the natural world (n. 
 314[i]). The eyes correspond to wisdom and its perceptions (n. 29[2]). 
 It is the understanding that sees in the eye and hears in the ear, and 
 not the reverse (n. 150[2]). 
 
 FACE (THE), is a type of the mind (n. 56[2], 277a[2p. In the spiritual world 
 every one's face is changed and becomes like his affections, so that 
 , what he is is apparent from his face (n. 224[3]). To see the Divine pro- 
 vidence in the back, and not in the face, is to see it after it occurs and 
 not before (n. 187[i]). Angels constantly turn their faces to the Lord as 
 a sun (n. 29[3]). When a man turns his face to the Lord love and wis-
 
 554 THE Vl^INE TROWDENCE 
 
 dom are given him. These enter man by the face, and not by the back 
 of the neck (n. 95;. 
 
 FACULTY. Every man possesses the faculty to will that is called liberty, and the 
 faculty to understand that is called rationality ; these faculties are as it 
 were innate in man, for his human itself is in them (n. 98[iJ). Man pos- 
 sesses reason and freedom, or rationality and liberty, and these two 
 faculties are in man from the Lord (n. 73Li]). Unless man possessed a 
 will from the faculty that is called liberty, and an understanding from the 
 faculty that is called rationality, he would not be a man (n. 96(4]). With- 
 out these two faculties man could not be conjoined with the Lord, and 
 thus could not be reformed and regenerated (n. 96[sJ). Without these 
 two faculties man could not have immortality and eternal life (n. 96[;]). 
 These two capacities are in the evil as well as in the good (n. 15, 96(5], 99, 
 285[i,2]). The Lord preserves these two faculties in man unharmed and 
 as sacred in the whole course of His Divine providence (n. 96[i]). The 
 Lord has His residence in every man in these faculties (n. 96[sJ). (See 
 CAPACITY, FREEDOM, REASON, LIBERTY, RATIONALITY.) 
 
 FAITH separate from charity (n. 264f3]); is the only obstacle to the reception of 
 the Christian religion (n. 265[ij). Those who have confirmed themselves 
 in this from Paul's saying (Rom. iii. 28) (n. 115). How great the blindness 
 that has been induced by a wrong understanding of this single- passage 
 (n. 115). Faith induced by miracles is not faith, but persuasion it is 
 only an external without an internal (n. 131). 
 
 FALLACIES from appearances blind the understanding (n. 175[2]). Every appear- 
 ance confirmed as a truth is a fallacy (n. 310[i]). They who confirm 
 themselves by fallacies become naturalists (n. 310[i]). Evil is confirmed 
 by means of fallacies, and appearances which become fallacies when 
 confirmed (n. 87). Appearances and fallacies (n. 213). 
 
 FALSIFICATION. He that upholds false principles does violence to Divine truths, 
 and this violence is called falsification of truth (n. 231 [3]). In the Word 
 falsifications of truth are depicted by whoredoms (n. 233[io]). These are 
 effected by reasonings from the natural man, also by proofs drawn from 
 
 the appearances of the sense of the letter of the Word (n. 233[io]). (See 
 
 WHOREDOMS.) 
 
 FALSITY. Falsity not of evil can be conjoined with good, but falsity of evil 
 cannot. Falsity not of evil is falsity in the understanding and not in 
 the will; while falsity of evil is falsity in the understanding from evil in 
 the will (n. 318[g]). The falsity of evil and "Satan" are one (n. 331 3]). 
 Falsity is confirmed more readily than the truth (n. 318[2]). When falsity 
 has been confirmed the truth is not seen, but from confirmed truth fals- 
 ity is seen (n. 318[sJ). Evil is confirmed by means of fallacies, and by 
 appearances which becomes falsities when they are confirmed (n. 87). 
 That is called falsity to a man that destroys the enjoyment of his 
 thought from his affection (n. 195[s]). The thoughts belonging to the de- 
 lights belonging to the lusts of evil are falsities (n. 206[2]). 
 
 FAMILIES and even nations are distinguished from each other merely by the 
 face (n. 2Ha[2]). 
 
 FANCY. Nature itself, which in itself is dead, inspires the fancy with insanities 
 in those under the dominion of self-love (n. 233[i2]). 
 
 FAT signifies Divine good (n. 231[io]). 
 
 FATHER. The Lord is the heavenly Father of all men. and men are His spirit- 
 ual children (n. 330[i]). The Lord alone is the Father in respect to the 
 life; the earthly father is the father only in respect to the life's covering, 
 which is the body (n. 330[i]). 
 
 FAULT (see BLAME). 
 
 FAVOR. The natural by itself favors falsities and evils. Favoring evils and fals- 
 ities is not in accord with doing good (n. 14[2]). 
 
 FEAR (TO). By "fearing God'' is meant fearing to offend Him, "offending 
 God " meaning to sin. This fear is not so much a matter of fear as of 
 love (n. 140).
 
 INDEX 555 
 
 FEAR. In its true sense the " fear of God " is nothing else than fear of losing 
 His love (n. 136L9J). Who they are who have the i'eur of God (n. 253). No one 
 is reformed in a state of fear (n. 139[i]). Fear can in no wise lake pos- 
 session of the internal of thought, but it can of the external of thought 
 (n. 139[2]). Various kinds of fear, a fear of the loss of honor or gain; a 
 fear of civil punishments (n. 139[sJ); a fear of infernal punishments (n. 
 139U]). Fear closes the internal from above against influx from heaven 
 (n. 139[6]). Such fear takes away rationality and liberty, and is a hind- 
 rance to man's ability to be reformed (n. 139[6]). 
 
 FEEL. Everything that a man feels flows in (n. 308). Man knows so little as to 
 amount to scarcely anything as to how the eye sees, the ear hears, the 
 nose smells, the tongue tastes, and the skin feels (n. 336). Why the 
 operation of the Divine providence is not made evident to man's per 
 ceptions and senses (n. 175, 176). 
 
 FKLICITIES (see HAPPINESSES). 
 
 FERMENTATION. Ferment (leaven) signifies in the Word the falsity of evil (n. 
 284). Spiritual fermentations are effected in many ways, both in the 
 heavens and on the earth (n. 25). There are evils and falsities together 
 that do a work, when introduced into societies, like that of leaven put 
 into meal, or ferment into new wine, by which heterogeneous things are 
 separated and homogeneous things are united, and purity and clearness 
 are the result (n. 25). 
 
 FIBRES. Every man in hell is in form like a man, though monstrous, in which 
 all the fibres and vessels are inverted (n. 296[i]). The workings of both 
 brains into fibres and of fibres into muscles and of muscle into action 
 (n. 180[6]). 
 
 FIERY FLYING SERPENT. The belief in instantaneous salvation out of pure 
 mercy is the " tiery flying serpent" in the church (n. 3401s]). The " fiery 
 flying serpent" means evil glowing from infernal fire (n. 340). 
 
 FIG TREE (see LEAVES). 
 
 FINITE. What the Infinite and Eternal is the finite cannot comprehend, and 
 yet it can (n. 46, 53). The conjunction between the Infinite and the finite 
 (n. 54). How the finite being becomes capable of containing what is in- 
 finite (n. 54). By things finite all things created by the Divine, especially 
 men, spirits, and angels are meant (n. 52). A man or an angel is finite 
 and purely a receptacle, in itself dead ; and whatever is living in him is 
 from the Divine going forth conjoined with him by contiguity, and ap- 
 pearing to him as if it were his (n. 57). 
 
 FIRE. Why there is more of the fire and ardor of doing uses in love of self and 
 the world than those have who are not in the love of self and the world 
 (n. 2l5[i2j, 250(31, 252[a]). 
 
 FIRSTS. The Lord from eternity, or Jehovah, came into the world and assumed 
 Humanity in outmosts, that He might thus from firsts through outmosta 
 rule the whole world. Why the Lord is called " The First and the Last" 
 (n. 124[4j). (See ULTIMATES, INMOSTS.) 
 
 FLAME. Some in the spiritual world who ascribed all things to their own prud- 
 ence, when instructed, so blazed up that flame appeared from their 
 nostrils (n, 309[i]). 
 
 FLATTERERS (n. 14, 89, 104, 224). 
 
 FLESH. Man has a voluntary self (proprlum), which is evil, and is meant by 
 "the will of the flesh " in John i. 13 (n. 298[3l). 
 
 FLOOD. The consummation of the Most Ancient Church is described in the 
 Word by the " flood " (n. 328[s]). 
 
 FLOW IN (TO). No part, whatever of the plan or preparation (of successful war) 
 is from (man) himself; it all flows in either from heaven or from hell 
 from hell by permission, from heaven by providence (n. 251[6]). Every 
 thing of thought and affection, even with the spirits of hell, flows in out 
 of heaven; but that this inflowing good is there turned into evil and this 
 truth into falsity, thus every thing into its opposite (n. 288, 294[6], 307[i]). 
 The natural does not flow into the spiritual, but the spiritual flows into
 
 556 THE <D/F/Ar TROflDENCE 
 
 the natural (n. 314[i]). Every thing that a man thinks, and wills, and 
 speaks, and does therefrom flows in from one fountain of life (n. 292). 
 All evil with its falsity flows in from hell, and all good with its truth 
 flows in from the Lord (n. 312[4]). 
 
 FLOWERS. Man's initiation into the marriage of good and truth, that is, the 
 spiritual marriage, is like the blossoms that the tree brings forth in the 
 spring time; spiritual truths are the petals of these flowers (n. 332[s]). 
 FORCED (see COMPEL). 
 
 FOREHEAD. The Lord's look is upon the forehead, because the forehead corre- 
 sponds to love and the affections (n. 29b]). 
 
 FOREKNOWLEDGE. Knowledge of future events is not granted to man; the 
 reason (n. 178Li]). As a knowledge of future events takes away the 
 human itself, which is to act from freedom in accordance with reason, a 
 knowledge of the future is granted to no one (n. 279[i]). 
 
 FORESIGHT (THE) of the Lord is like His Divine providence, continual; one does 
 not exist without the other (n. 67, 333). Without the Lord's foresight 
 and providence together neither heaven nor hell would be anything but 
 confusion (n. 333[2]). The Lord's foresight has provided for every one 
 his place (n. 333[2]). (See FUTURE.) 
 
 FORM. There is an only form from which has come air the forms that have been 
 created (n. 157[2]). Every form turns into its own Duality that which 
 flows into it (n. 327, 160). Every form, the general and the particular, or 
 the universal and the special, by wonderful conjunction act as one (n. 
 180[4]). Whatever has existence derives from form that which is called 
 quality, and that which is called predicate, also that which is called 
 change of state, alsa that which is called relativity, and the like (n. 40]). 
 The form makes a one the more perfectly as the things entering into trie 
 form are distinctly different and yet united (n. 4[4J). The form of a 
 heavenly society is more perfect in proportion as each angel is more 
 distinctly his own, and therefore free (n. 4(4]). The form of heaven (n. 
 61). The form of heaven is perfected to eternity according to the in- 
 crease of numbers, for the greater the number of those that enter into 
 the form of the Divine love, which is the form of forms, the more perfect 
 the unity becomes (n. 62). Changes and variations of state and form in 
 the organic substances of the mind, which are affections and thoughts, 
 cannot be shown to the eye (n. 279[8]). Form of the rule of the life's~love 
 (n. 107). (See- SUBSTANCE.) 
 
 To FORM. Every thing of the understanding and will must be formed by 
 
 means of what is external before it is formed by the means of what is 
 internal; since every thing of the understanding and will is first formed 
 by means of what enters through the senses of the body, especially 
 through the sight and hearing (n/136[7]). 
 
 FORTUNE. Can the cause have any other possible source than the Divine pro- 
 vidence in outmosts, when by constancy and by change it deals wonder- 
 fully with human prudence and yet conceals itself ? (n. 212|il). As the 
 Divine providence is in the least particulars of things insignificant and 
 trifling, still more is it in the least particulars of things not insignifican 
 and trifling, as the affairs of peace and war in the world, or of salvation 
 and life in heaven (n. 212[2], 251[61). The successes and favorable occur- 
 rences of war are called in common language the fortune of war; and 
 this is Divine providence, especially in "the plans and preparations of 
 the general, even although he then and afterwards may ascribe it all to 
 his own prudence (n. 251[6]). The heathen formerly acknowledged Fort 
 tune and built her a temple ; so also the Italians at Rome (n. 212[2]). (See- 
 ACCIDENTAL.) 
 
 FOUNTAIN. The Lord is the one fountain of life (n. 292). All the worship of the 
 ancients was representative, therefore they consecrated fountains (n. 
 255[2]). 
 
 FOXES. Thpy who are in their own prudence are like wolves and foxes (n. 
 311131).
 
 INDEX 557 
 
 FRAGRAXT. Good is in itself fragrant (n. 305). 
 
 FRAUDS, their source, and why permitted (n. 2760]). 
 
 FREEDOM. Freedom is a property of love, insomuch that love and freedom are 
 one. And as love is the lite of man, freedom ali-o belongs to his life (n. 
 73[2]). Freedom, like love, is inseparable from willing (n. 89). There is 
 infernal freedom and there is heavenly freedom (n. 43). What one 
 thinks, speaks, and does from each (n. 43). Whatever a man thinks, 
 wills, speaks, and does from freedom seems to him to be his own (n. 43, 
 176). There cannot be two kinds of freedom, in themselves opposite, and 
 each freedom in itself (n. 43). The freedom of sin is infernal freedom, 
 and in itself bondage; and from this to see heavenly freedom, which is 
 freedom itself, is like seeing day when immersed in thick darkness, or 
 like seeing what is from the sun above when covered by a dark cloud, 
 (n. 149). the difference between heavenly freedom and infernal freedom 
 is like that between what is alive and what is dead (n. 149). There are 
 many kinds of freedom, but in general three, natural, rational, and 
 spiritual (n. 73[2]). 
 
 NATURAL FREEDOM every one has by inheritance. From it a man 
 
 loves nothing but self and the world ; his first life is nothing else. Think- 
 ing and willing evils is man's natural freedom, and when he has con- 
 firmed evils in himself by reasonings he does evils from freedom in 
 accordance with his reason, thus from his faculty that is called liberty 
 It is from the Lord's Divine providence that man is peiynitted to do this 
 Man is in this kind of freedom by nature because by inheritance; and all 
 those are in it who by means of reasonings have confirmed it in them- 
 selves from the enjoyment of the love of self and the world (n. 73(3,4]). 
 
 RATIONAL FREEDOM is from the love of reputation with a view to honor 
 
 or gain. The enjoyment of this love lies in appearing external!}- as a 
 moral man ; and because man loves such a reputation he does not de- 
 fraud, commit adultery, take revenge, or blaspheme; and because he 
 makes this a matter of reason he acts from freedom in accordance with 
 his reason in sincere, just, chaste, and friendly ways; and from his 
 reason he can advocate such conduct ; still the good deeds that he does 
 are not in themselves good. His freedom derives nothing from a love 
 for the public welfare, neither does his reason, since this assents to his 
 love. Consequently this rational freedom is a more internal natural 
 freedom. This freedom, too, by the Lord's Divine providence remains 
 with every one (n. 73[s]). 
 
 SPIRITUAL FREEDOM is from a love for eternal life. Into that love and its 
 enjoyments no one comes except he that thinks evils to be sins and in 
 consequence does not will them, and at the same time looks to the 
 Lord. At first such a freedom does not seem to be freedom, and yet it 
 is. This freedom increases as natural freedom decreases and becomes 
 subservient; and it conjoins itself with rational freedom and purifies it 
 (n. 73[6]). Any one may come into this freedom if he is but willing, be 
 cause he has rationality and liberty, and the Lord continually gives the 
 ability (n. 73[7]). Those M'ho are in a love of evil have no other percep- 
 tion than that infernal freedom is freedom itself; while those who are in 
 a love of good perceive that heavenly freedom is freedom itself, and 
 consequently its opposite is slavery, both to the good and to the evil (n. 
 43). To be led by good is freedom, and to be led by evil is slavery, be- 
 cause to be led by good is to be led by the Lord, and to be led by evil 
 is to be led by the devil (n. 43). Every man wishes to be free. All who 
 willingly serve for the sake of liberty compel themselves, and when 
 they compel themselves they act from freedom in accordance with rea- 
 son, but from an interior freedom from which exterior freedom is looked 
 upon as a servant (n. 148). It is a law of the Divine providence that man 
 should act from freedom in accordance with reason; the freedom that is 
 here meant is spiritual freedom ana not natural freedom, except when 
 the two are one (n. 71, 176). Man cau-aot be conjoined with the Lord
 
 558 THE TtiyiNE TROflDENCE 
 
 and thus reformed, regenerated, and saved unless it is permitted him to 
 act from freedom in accordance with reason (n. 12814], W). To act from 
 freedom in accordance with reason, to act from liberty and rationality, 
 and to act from the will and the understanding, are tlie same thing; but 
 it is one thing to act from freedom ia accordance with reason, or to act 
 from liberty and rationality, and it is another tiling to act from freedom 
 itself in accordance with reason itself, or to act from liberty itself and 
 from rationality itself (n. 97). A man who does evil from the love of 
 evil and confirms that evil in himself acts irorn freedom in accordance 
 with reason; but his freedom is not in itself freedom, but is an infernal 
 freedom; and his reason is not in itself reason, but is a spurious or false 
 reason (n. 97). Man has freedom of reason by his being midway between 
 heaven and the world, and by his ability to think from heaven or from 
 the world (n. 142). Only such as have suffered themselves to be regener- 
 ated by the Lord act from freedom itself in accordance with reason 
 itself; all others act from freedom in accordance with thought, to which 
 they give the semblance of reason. And yet every man, unless born 
 foolish or excessively stupid, is able to attain to reason itself, and 
 through it to freedom itself (n. 98[i]). Man is led by the Lord contin- 
 ually in freedom, and is also reformed and regenerated in freedom (n. 
 43). (See LIBERTY.) 
 
 FREELY. To will freely as if from himself is from a faculty continually given 
 him by the Lord that is called liberty (n. 96[2]). So long as enjoyment 
 from the love of evil rules, man is not able to will freely what is good 
 and true, and to make these to be of his reason (n. 85). Every man can 
 freely, yea, most freely, think as he wishes as well against God as for 
 God ; and he that thinks against God is rarely punished in the natural 
 world, because there he is always in a state to be reformed ; but he is 
 punished after death in the spiritual world, for he can there no longer 
 be reformed (n. 249[i]). 
 
 FRENCH (THE) called a noble nation (n. 257U]). 
 
 FRIENDSHIP (SPIRITUAL) and relationship, how shown in the spiritual world (n. 
 838U]). 
 
 FRUCTIFICATIONS. Fructifications and multiplications have not failed from the 
 beginning of creation, nor will ever fail to eternity (n. 56[s]). Affections 
 may be fructified and perceptions multiplied without end (n. 57). This 
 ability to fructify and multiply without end, that is, infinitely and eter- 
 nally, men have in natural things, the spiritual angels in spiritual things 
 and the celestial angels in celestial things (n. 57). 
 
 FRUITS. Spiritual goods, which are the goods of charity, are like fruit; and 
 these are signified by " fruit" in the Word (n. 3321s]). The primary activ- 
 ities of the spiritual marriage are like the beginnings of the fruit (n.332[s]). 
 
 FUTURE. The entire future is to the Lord the present, and the entire present is 
 to Him the eternal (n. 333[3]). A knowledge of the future is granted to 
 no one; nevertheless every one is permitted to form conclusions about 
 the future from reason (n. 179|.i]). A longing to know things future is 
 innate with most people; but this longing has its origin in a love of 
 evil, and is therefore taken way from those who believe in the Divine 
 providence (n. 179[i]). (See FORESIGHT.) 
 
 GANGRENE. Evils if prevented by any providence would remain shut in, and 
 
 like the diseases calk-d cancer and gangrene, would spread and con- 
 
 sume all that is vital in man (n. 251[ij). 
 GARDEN. "The garden of Eden " signifies the wisdom of the men of the Most 
 
 Ancient Church (n. 241,313[2l). 
 
 GARMENTS (WHITE) signify a state cleansed from evil (n. 279fs]). 
 GENERAL. A general thing exists from its particulars (n. 201[a]). 
 GENERATION (THE ORGANS OF) in either sex correspond to societies of the in- 
 
 most heaven (n. 144(3]). 
 GENHSIS. The learned try to explain the contents of the first chapter, and at
 
 INDEX 559 
 
 length confess that they do not understand it. The new creation itself, 
 that is, the regeneration of the man of the Most Ancient Church, is de- 
 scribed therein (n. 241[i,2]). 
 
 GENII. The most cunning sensual men are called Genii. Their hell described 
 (n. 31014]). Those that have done good and have believed it to be from 
 themselves, if after death they do not receive the truth, mingle with in- 
 fermil genii and at length come to be one with them (n. 93). 
 
 GENTILES. The human race is ten times more numerous in Mohammedan and 
 Gentile lands than in the Christian portion; and in the latter there are 
 few who place religion in life. What more insane belief, then, can there 
 be than to hold that only these latter are saved and the former are 
 damned, and that man gains heaven by his birth and not by his life ? 
 (n. 33017J.) All that have lived well and have acknowledged God are in- 
 structed after death by angels; and then all those that had been, while 
 they lived in the world, in the two essentials of religion accept the 
 truths of the church such as they are in the Word, and acknowledge the 
 Lord as the God of heaven and of the church (n. 328[8J). A Gentile 
 thinks about God from religion in his life more than a Christian does (n. 
 322151). 
 
 GERMANS (THE). What the Germans teach in their exhortation to the holy com- 
 munion (n. 114[i]). 
 
 GLOTTIS, its functions (n. 27918]). 
 
 GOATS. By " goats " in the Word are meant those who separate faith from 
 charity (n. 258[i]). By the "goats" spoken of by the Lord in Matt. xxv. 
 32-46 are meant such as neglect to think about evil, and because of this 
 are continually in evil (n. lOlfi]). 
 
 GOD is one in person and essence, in whom is a trinity, and the Lord is that 
 God (n. 262[i]). If man clearly saw the Divine providence, either he 
 would deny God or he would make himself to be God (n. 182[i]). There 
 are some who have arrogated to themselves Divine power and wish to 
 be worshipped as gods (n. 257U]). (See THE LORD, BABYLON.) 
 
 GOOD is the delight of the affection of acting and thinking in accordance with 
 Divine order (n. 279[5]). Myriads of affections enter into and compose 
 every single good, and these myriads are in such order and connection 
 in man's interiors that no one can be changed unless at the same time 
 all are changed (n. 279(5]). There is inherent in all good a love of pro- 
 tecting itself against evil and of separating it from itself (n. 233[2]). By 
 good is meant that which universally embraces and involves all tilings 
 of love (n. 111.IJ). What is good apart from any thing ? Can it be called 
 good, since no affection or perception can be predicated of it ? (n. ll[i].) 
 Every good is called good from its delight or its blessedness (n. 324|6]>. 
 Good of life, or living rightly, is shunning evils because they are against 
 religion, thus against God (n. 326[8]). Terms good and truth ol good, 
 also evil and falsity of evil, explained (n. 233[i]). Good and use are one 
 (n. 233T5]). 
 
 GOOD AND TRUTH. All things in the universe have relation to good and truth 
 and to their conjunction. Good belongs to love and truth to wisdom; 
 for love calls all that pertains to it good, and wisdom calls all that per- 
 tains to it truth (n. 5[>]). Every one calls that good which from the love 
 of his will lie feels to be delightful; and he calls that truth which from 
 the wisdom .of his understanding he perceives to be enjoyable therefrom 
 (n. 195[2]). Good is nothing apart from truth, and truth is nothing apart 
 from good (n. ll[i], 13). After death every one must be both in good and 
 in truth or must be both in evil and in falsity (n. 18). In angels of 
 heaven and in men on earth good is good in itself only so far as it has 
 become one with truth; and truth is truth in itself only so far as it has 
 become one with good (n. 10). Good is not in the least good except so 
 far as it has become one with its truth, and that truth is not in the least 
 truth except so far as it has become one with good (n. 13). Every good 
 and truth is from the Lord (n. 321[4]). Good cannot exist apart from its
 
 560 THE VIYINE 'PROVIDENCE 
 
 truth, nor evil apart from its falsity ; for they are bedfellows or consorts 
 (n. 233] i]). Every one's good is that which is delightful to his affection ; and 
 truth is that which is enjoyable therefrom to his thoughts (n. 195[2]). 
 Goods and truths are changes and variations of state in the forms of 
 mind; but these are perceived and have their life solely by means of 
 their delights and enjoyments (n. 195Ls]). What natural truth and good 
 are, and what spiritual truth and good are (n. 312[i]). All good with its 
 truth flows in from the Lord (n. 312(4]). 
 
 GOSPEL. It has been provided by the Lord that those who could not be reached 
 by the Gospel, but only by a religion, should also be able to have a place 
 in the Divine Man, that is, in heaven (n. 254[i,3l). 
 
 GOVERN. The Lord governs hell by means of opposites, and the evil who are 
 in the world He governs in hell, in respect to their interiors, but not in 
 respect to their exteriors (n. 307). (See RULE.) 
 
 GOVERNMENT. What is called Divine providence is the government of the 
 Lord's Divine love and Divine wisdom (n. 2). The Lord governs every 
 least particular, in an evil man as well as in a good man, for the Lord's 
 government is what is called the Divine providence (n. 285[2]). 
 
 GOVERNMENTS IN HEAVEN. There are governments in heaven, and consequently 
 administrations and functions (n. 217[sl). (See HEAVEN.) 
 
 GRAFTING. Man is a corrupt tree from the seed ; nevertheless a grafting or bud- 
 ding with shoots taken from the tree of life is possible, whereby the sap 
 drawn from the old root is turned into sap forming good fruit (n. 83214]). 
 (See INGRAFTED.) 
 
 GRAIN. Not a grain of will or of prudence that is his own is possible in any 
 man (n. 293). 
 
 GRANDFATHER. Sometimes the features of a grandfather reappear in those of a 
 grandson or a great-grandson (n. 277a[aj). 
 
 GRAVEN IMAGES (see IDOLS). 
 
 GREAT AND RICH. The fate of most of those who have become great and rich 
 in the natural world, and in this regarded themselves only (n. 185). Both 
 the evil and the good are exalted to honors and advanced to wealth (n. 
 217o[ 2 J). 
 
 GUARDING. The guarding of the way to the tree of life (in Gen. iii. 24) signifies 
 the Lord's care lest the holy things of the Word and the church be 
 violated (n. 313J3!). 
 
 GUILTY. If a man knows an evil and does not shun it the blame is imputed to 
 him, and he becomes guilty of that evil (n. 294[4]). 
 
 HAIR. A " hair " signifies in the Word the least of all things (n. 159). 
 
 HAPPINESSES. The happinesses of heaven cannot be described in words, al- 
 though in heaven they are perceptible to the feeling (n. 39[i]). These 
 happinesses enter as man puts away the lusts of the love of evil and 
 falsity as if of himself (n. 39[2]). Happinesses in infinite variety are in 
 every affection for good and truth, especially in an affection for wisdom 
 (n. 39[2]). Happinesses, that is, beatitudes and pleasures, are exalted as 
 the higher degrees of the mind are opened (n. 37). 
 
 HAPPY. The more nearly a man is conjoined with the Lord the happier he be- 
 comes (n. 37) 
 
 HARMONY. Harmonies of sound are of infinite variety, but- they would be im- 
 possible unless the atmosphere were constant in their laws and the ears 
 in their form (n. 190[2]). 
 
 HATREDS. The love of self regards every one as its servant, or as its enemy if 
 he does not serve it, and this is the source of hatred (n. 276|>]). 
 
 HEADS. "The seven heads of the dragon " (Apoc. xii. 3, 9) signify ci-aftiness (n. 
 310[5]). "The serpent's head " (Gen. iii. 15) signifies the love of self (n. 
 211[iL 241[i]). 
 
 HEAL. How the Lord heals man (n. 281[s]). To heal the understanding alone is 
 to heal man o nly from without; this would be like palliative healing. I
 
 t 
 
 INDEX 561 
 
 is the will itself that must be healed by means of instruction and exhort- 
 ation in the understanding (n. 282). The Lord heals the love of man's 
 will, first by means of fears, and afterwards by means of loves (n. 283). 
 
 HEAR. Every thing that a man hears flows in (n. 308[2]). Hearing cannot exist 
 apart from its form, which is the ear (n. 279[6]). 
 
 HEART (THE), means, in the spiritual sense, affection which belongs to the love 
 or will (n. 80). What is not in the heart perishes in the understanding; 
 the "heart" meaning man's love (n. 172! 6]). The heart and lungs in the 
 body correspond to the will and understanding (n. 193[2J). As the motion 
 of the heart, together with the respiration of the lungs, governs the 
 whole man in respect to his body, so the will together with 'the under- 
 standing governs the whole man in respect to his mind (n. 1930]). The 
 natural principle of life is the heart's pulsation, and the spiritual prin- 
 ciple of life is the mind's volition (n. 193[2]). The heart joins with itself 
 the lungs, and the will .joins with itself the understanding (n. 193(2]). 
 The heart collects and distributes the blood (n. 336). Functions of the 
 heart (n. 174, 279(7], 296(i 4 |). 
 
 HEAT. Spiritual heat and spiritual light in their going forth from the Lord as 
 a sun make one (n. 4). The heat in the spiritual world is the Divine love 
 going forth (n. 292(3]). Analogy between the effects produced by spirit- 
 ual heat and those produced by natural heat (n. 292, 160). Vital heat is 
 from the delights of the affections, and from the enjoyment of the per- 
 ceptions and thoughts (n. 195[2]). 
 
 HEAVEN is from the human race (n. 27). Heaven is not the same thing to one 
 as to another (n. 281 1 ]). Heaven is from those who are in the love of 
 good and consequent understanding of truth (n. 27[i]). Heaven is an 
 abiding with the Lord to eternity (n. 27[z]). Heaven from the human 
 race was the end in creation and the end of His Divine providence (n. 
 27[2], 323). Heaven is conjunction with the Lord (n. 28[i]). It is not 
 from the angels but from the Lord that heaven is heaven, for the love 
 and wisdom in which angels are, and which make heaven, are not from 
 the angels but from the Lord, and in fact are the Lord in them (n. 28[i]). 
 Heaven is in the human form (n. 204). Heaven in the complex resembles 
 a single man, whose life or soul is the Lord. In that heavenly man are 
 all things that are in a natural man, with a difference like that between 
 heavenly and natural things (n. 326(9]). The entire heaven is as one man 
 before the Lord, and likewise each society of heaven, and it is from this 
 that each angel is a man in complete form (n. 64, 124[2], 254[3]). The 
 entire heaven is divided into two kingdoms, one of which is called the 
 celestial kingdom, the other the spiritual kingdom, and each into soci- 
 eties without number (n. 217!s]). Heaven is divided into as many general 
 societies as there are organs, viscera, and membranes in a man, and 
 each general society is divided into as many less general or particular 
 societies as there are larger divisions in each of the viscera and organs 
 (n. 65, 68). The entire heaven is arranged into societies according to 
 affections of good (n. 278(6]). No one becomes an angel, that is, comes 
 into heaven, unless he carries with him from the world what is angelic 
 (n. 60). Heaven is granted only to those who know the way to it and 
 walk in that way (n. 60). A brief description of heaven (n. 60-62). The 
 angelic heaven is an image of the Infinite and Eternal (n. 62). It is most 
 important to know what heaven is in general or in many, and what it is 
 in particular or in the individual, and what it is in the spiritual world 
 and what it is in the natural world (n. 27fs]). The Lord's heaven in 
 the natural world is called the church : and an angel of that heaven 
 is a man of the church who is conjoined with the Lord, and who 
 becomes an angel of the spiritual heaven after he leaves this world 
 (n. 30). Heaven is made up of myriads of myriads of angels (n. 62). In 
 heaven there are both rich and poor and both great and small, and in 
 hell also (n. 217). Each angel is a heaven in the least form ; and heaven 
 in general consists of as many heavens as there are angels (n. 31). Man
 
 562 THE 'DIVINE 'PROVIDENCE 
 
 by creation is a heaven in the least form (n. 67). Every one who permits 
 himself to be led to. heaven is prepared for his own place in heaven (n. 67). 
 Those that have acknowledged God and His Divine providence constitute 
 heaven (n. 205). The entire heaven acknowledges the Lord alone, and 
 whoever does not acknowledge Him is not admitted into heaven, for 
 heaven is heaven from the Lord (n. 263[3l). The Mohammedan heaven 
 is divided into three heavens, a highest, a middle, and a lowest (n. 255[5]). 
 (See MOHAMMEDANS.) 
 
 HKBER. The Ancient Church was notably changed by Heber (or Eber), from 
 whom arose the Hebraic Church (n. 328[2]). 
 
 HEBRAIC CHURCH. In the Hebraic Church, which arose from Heber, worship 
 by sacrifices was first instituted (n. 328[2]). 
 
 HELL consists ot myriads of myriads, and every one there is in form like a man, 
 though monstrous, in which all the fibres and vessels are inverted (n. 
 296[iJ). Hell is in the human form, but it is a monstrous human form, 
 like that of the devil, by whom is meant hell in the whole complex (n. 
 2(M). An evil man is hell in the least form (n. 296[i|). The entire hell is 
 arranged in societies according to lusts of evil, opposite to the affections 
 of good (in the societies in heaven) (n. 2786[6]). Those that have acknow- 
 ledged nature alone and human prudence alone constitute hell (n-. 205). 
 Many, especially such as have confirmed themselves in a faith separated 
 from charity, do not know that when they are in evils they are in hell (n. 
 101[i]). The hells abound in unclean things (n. 38[a]). All in hell wish to 
 do evil to all, while those in heaven wish to do good to all (n. 215[8]). 
 (See DEVIL, SATAN.) 
 
 HEREDITARY EVIL. It is admitted in the church that every man has hereditary 
 evil, and that from this he is in the lust of many evils. This evil is said 
 to be from Adam and his wife, but this is an error: for every one is born 
 into it from his parent, and the parent from his parent, and thus it is 
 successively transferred from one to another; so it is increased and 
 grows, as it were, and is transmitted to offspring (n. 277a[i], 328[7J). Man, 
 because of his hereditary evil, is always panting for the lowest hell ; but 
 the Lord by His providence is constantly leading and drawing him away 
 from it, first to a milder hell, then out of hell, and finally to Himself in 
 heaven (n. 183[ij). The passion to be greatest and richest lies most 
 deeply hidden in hereditary evil; but providence takes it away so quietly 
 and gradually that man' knows nothing about it (n. ia3[2]). Spirit's 
 shown that they are in hereditary evils of which they had been ignorant 
 before (n. 279[s]). 
 
 HERESIES in the Christian world (n. 238, 239, 259). The confirmations of her- 
 esies (n. 318[2]). That only such as are born within the church are saved 
 is an insane heresy (n. 329[3j, 33()[5]>. That any of the human race are 
 damned by predestination is & cruel heresy (n. 329[s], 330|8]). 
 
 HERETIC. What heretic can see his falsities unless he accepts the genuine 
 truths of the church ? (n. 318[61.) 
 
 HIEROGLYPHICS, whence derived (n. 255[2]). 
 
 HOLINESS. A spiritual holiness, which is also called the spirit of truth going 
 forth from the Lord, is within each of the particulars of the sense of the 
 letter of the Word. This holiness is injured when the Word is falsified 
 and adulterated (n. 23! [3]). 
 
 HOLY SPIRIT (THE). The Divine going forth is called the Holy Spirit (n. 262[s]). 
 
 HOME (see HOTSE). 
 
 HONORS AND POSSESSIONS mp.y be blessings and also may be curses; when 
 blessings they arc from God, and are spiritual and eternal ; when curses 
 they are from the devil, and are temporal and perishable (n. 216[2]). Why 
 the Divine providence permits the impious in heart to be raised to dig- 
 nities and enriched with possessions (n. 250[s]). The Lord never leads 
 man away from seeking honors or from acquiring wealth, but only leads 
 him away from a desire to seek honors for the sake of mere eminence, 
 that is, for the sake of himself (n. 183U]). (See DIGNITIES.)
 
 INDEX 56> 
 
 HOPE. The source of what is called hope (n. 178[i |). 
 
 HORNS. "The ten horns of the dragon " (Apoc. xii. 3) signify the power of per- 
 suading by fallacies (n. SlOIsi). 
 
 HOUSE. No one (in the spiritual world) can occupy any house but his own ; 
 each one in a society has his own house, and this he finds ready for him 
 as soon as he enters the society. Outside of his house he may be in 
 close association with others, but he cannot stay anywhere except in his- 
 own house (n. 338(4]). 
 
 HUMAN. Every one has what is truly human from rationality (n. 227L6]). To 
 think from the truth is the truly human principle, and therefore the 
 angelic (h. 321[5]). The essential human is to think and to will from God 
 (n. 293). Christians in their thought separate His Divine from His 
 Human, and place the Divine near the Father in heaven, and His Human 
 they know not where (n. 255U], 262U]>. They make His Human like 
 the human of another man, and do not know that they thus separate 
 soul and body (n. 262[4]). The essential humanity consists in the two- 
 faculties called liberty and rationality (n. 281[3]). 
 
 HUMBLE. The Lord constantly humbles the proud and exalts the humble (n. 
 183| 4 ]). 
 
 HUSBAND. Why the Lord is called in the Word "the Husband " (n. 8). 
 
 HYPERBOLA. There is no such approximation of angelic wisdom to the Divine 
 wisdom as to come near it. It may be compared to a straight line drawn 
 near a hyperbola, which is said to approach it continually but never to- 
 touch it (n. 335[2]). 
 
 HYPOCRISY is lighter or more grievous in the measure of the confirmations 
 against God and the outward reasonings in favor of God (n. 231[4]). 
 
 HYPOCRITES (n. 14[i], 89, 104[2], 109[i], 222[2], 224[i], 231U]). Hypocrites are 
 sometimes permitted to speak otherwise than as they think, but the 
 tone of their speech discloses them (n. 224[s]). 
 
 IDEALISTS are visionaries (n. 46i2p. 
 
 IDEAS. In every one who has any religion there is implanted a knowledge that 
 after death he will live as a man; this, however, is not in the natural 
 ideas belonging to their external thought, but in the spiritual ideas be- 
 longing to their internal thought (n. 274[io]). There are abstract ideas by- 
 means of which the existence of things can be seen, if not the nature of 
 them (n. 46[i]). The two properties of nature, space and time, must 
 needs limit ideas, and cause abstract ideas to be as nothing; but if these 
 can be withdrawn in man, as they are in an angel, the infinite may be 
 comprehended (n. 46[>]). 
 
 IDOLATERS. Those who confirm in themselves the appearance apart from the 
 truth are all interior idolaters, since they are worshippers of self and the 
 world. If they have no religion they become worshippers of nature, 
 and thus atheists; while if they have a religion they become worshippers 
 of man and even of images (n. 154[2]). 
 
 IDOLATRY. The origin of idolatry _(n. 2551.2]). Among the ancients there was a 
 
 knowledge of correspondences; from that knowledge they knew the 
 
 signification of animals of every kind, and made graven images of 
 
 them, to call to remembrance the holy things which they signified (n. 
 
 255[2]). After a time their posterity began to worship the graven images 
 themselves,. . . .and from this the idolatries arose which filled the whole 
 world (n. 255[s], 264[6]). 
 
 IDOLS. There are many, even in the Christian world, who worship idols and 
 graven images, to whom these are serviceable as a means of awakening 
 thought about God (n. 254[5]). 
 
 IGNORANCE. No one is reformed in a state of ignorance, because all reform- 
 ation is effected by means of truths apd a life according to them (n. 
 143. 
 
 ILLUMINATION (see ENLIGHTENMENT.)
 
 564 THE Vll/INE 'PROVIDENCE 
 
 IMAGE AND LIKENESS OF GOD, terms explained (n. 27, 323J6]). Man's being an 
 " image " of God means tlvat he is a recipient of the Divine wisdom, his 
 being a "likeness" of God means that he is a recipient of the Divine 
 love; thus the receptacle called the understanding is an image of God, 
 and the receptacle called the will is a likeness of God (n. 328(5]). God's 
 image and God's likeness are not destroyed in man, but are seemingly 
 destroyed; for they remain implanted in his two capacities called liberty 
 and rationality (n. 328 L 6]). The angelic heaven is the very image and like- 
 ness of the Lord (n. 163). In the created universe there is an image of 
 man, and this is an image of what is infinite and eternal, thus an image 
 of God the Creator, that is, of the Lord from eternity (n. 52). The 
 Diviii^ love and the Divine wisdom, which in the Lord are one, and 
 which go forth as one from the Lord, in a certain semblance are in every 
 thing created by Him (n. 8). The Divine providence presents an image 
 of the Infinite and Eternal in the variety of all things, and in the fruc- 
 tification and multiplication of all things (n. 57). The image of the 
 Infinite and Eternal is in man exclusively in the marriage of good and 
 truth (n. 58). So far as heaven and the church in general, or an angel of 
 heaven and a man of the church individually, are in the marriage of 
 good and truth, they are an image and likeness of the Lord (n. 8). The 
 ability to understand truth is from the Divine wisdom, and the ability 
 to do good is from the Divine love. This ability is the image of God, 
 which remains in every sane man and is not eradicated (n. 322[i]). 
 
 IMAGES. There are some to whom graven images are serviceable as a means of 
 awakening thought about God (n. 254(51). (See STATUE.) 
 
 iMMEDfATE. i Salvation by immediate mercy is impossible (n. 221, 279). Man 
 
 IMMEDIATELY. { is not taught immediately from heaven, but mediately (n. 
 254[ i]). Man is led and taught by the Lord alone, and is led and taught 
 immediately by Him when this is done from the Word (n. 172[6]). That 
 this is done mediately through preaching does not take away the im- 
 mediateness (n. 172[6J). 
 
 IMMORTAL. That which is mortal in man is taken away by death, and what is 
 immortal in him, which is his mind, is unveiled, and he then becomes 
 a spirit in human form (n. 324[3]). 
 
 IMMORTALITY. Man without liberty and rationality could not have immortal- 
 ity and eternal life (n. 96[i,7J). By means of these two faculties there is 
 a conjunction of the Lord with every man, and every man has immort- 
 ality (n. 96[7J). Difference between immortality and eternal life (n. 96[;]). 
 The interior idea of the sages or wise men of old in regard to immortal- 
 ity (n. 324(3]). Why some aspire to an immortality of tame (n. 274(9]). 
 
 IMPIETIES. All impieties and the glorying in them are permissions, the causes 
 of which are laws of Divine providence (n. 249[i]). 
 
 IMPIOUS. Why the Divine providence permits the impious in heart to be raised 
 to dignities and enriched with possessions (n. 250(3]). 
 
 INFANCY, i Every one who dies in infancy enters heaven, is there brought up 
 
 INFANTS. ^ and instructed as a man is in the world, and through an affection 
 for good and truth imbibes wisdom and becomes an angel (n. 324(9]). 
 The Lord provides that all who die in infancy shall be saved, wherever 
 born (n. 328[8j). (See CHILDREN.) 
 
 INFINITE (n. 46-49). The angels understood by the Infinite nothing else than 
 the Divine being (esse). An infinity of space is impossible, also an infin- 
 ity of time, because infinity is without end, either first or last, that is, 
 without limits (n. 48[2j). The Infinite and Eternal, thus the Lord, must 
 be thought of apart from space and time (n. 51). The Divine providence 
 in every thing that it does looks to what is infinite and eternal from it- 
 self (n.*55, 69). The infinite and eternal that the Lord looks to in form- 
 ing His heaven out of men is that it shall be enlarged to infinity and to 
 eternity (n. 202[i]). The Lord's Divine love is infinite and His Divine 
 wisdom is infinite, and infinite tilings of love and of wisdom go forth 
 from the Lord, and these flow into all in heaven and therefrom into all
 
 INDEX 565 
 
 in hell, and from both of these into all in the world (n. 294[6]). (See 
 FINITE, IMAGE.) 
 
 INFLUX. Everything that a man thinks and wills, and says and does therefrom, 
 is from influx if good from influx out of heaven, and if evil from influx 
 from hell; or what is the same, that good is from influx from the Lord, 
 and evil from what is man's own (proprium) (n. 287, 288, 291, 294, 307, 
 308). The Lord's influx is into the love of good and into its affections, 
 and through these affections into the perceptions and thoughts ; so the 
 influx of the devil, that is, of hell, is into the love of evil and into its 
 affections, which are lusts, and through these into the perceptions and 
 thoughts (n. 33(3]). Those who are taught by influx what to believe or 
 what to do are not taught by the Lord or by any angel of heaven, but by 
 some enthusiastic spirit (n. 321[3]). All influx from the Lord takes place 
 by enlightenment of the understanding, and by an affection for truth 
 and through affection into the understanding (n. 321 [3]). By influx from 
 the spiritual world, which does not compel, man's spirit has full liberty 
 in thinking, willing, believing, and loving (n. 129[i]). Man must act 
 from freedom, as if from himself, and not let his hands hang down and 
 wait for influx (n. 200, 210[i], 321(3]). Influx is received by the angels in 
 the perception of truth and in thought, for in these the influx becomes 
 apparent to them, but not in the affections (n. 28[3]). It is from an in- 
 flux from heaven that those who acknowledge God have a desire to see 
 Him (n. 254[s]). 
 
 INGRAFTED. The ingrafted branch turns the sap drawn up through the old root 
 into a sap that makes good fruit. The branch to be ingrafted can be 
 taken from no other source than the Lord, who is the Tree of Life (n. 
 296[2]). (See GRAFTING.) 
 
 INMOST. The operation of the Lord's Divine providence in conjoining man with 
 the Lord and the Lord with man is from his inmost and from his out- 
 most simultaneously (n. 125, 220[3]). The inmost of man is his life's love 
 (n. 125). The Lord acts from man's inmosts and upon the unbroken 
 series to outmosts (n. 125). The things that are in man's inmosts and in 
 the series from inmosts to outmosts are wholly unknown to man; and 
 therefore he knows nothing whatever of the way in which the Lord 
 works these or what He does (n. 125). Intermediates are connected in 
 unbroken series from inmosts even to outmosts, and in outmosts they 
 are together (n. 124(4]). There is a constant connection between the 
 oute~mosts and the inmosts (n. 180(3]). Looking to what in infinite and 
 eternal in the formation of the angelic heaven, that it maybe before the 
 Lord as one man, is the inmost of the Divine providence (n. 64, 67, 68). 
 The inmost of the Divine providence respecting hell (n. 69). 
 
 INNOCENCE. The state of innocence in which Adam and Eve his wife were, 
 portrayed by their " nakedness " (n. 275). 
 
 INSANITY. The evil man when after death he becomes a spirit is usually let 
 into alternate states of wisdom and insanity, that he may see the latter 
 from the former; but although from wisdom such see that they are in- 
 sane, when the choice is given them they admit themselves into the state 
 of insanity and love it (n. 223). The devils call insanity wisdom (n. 225). 
 
 INSTANTANEOUS. The impossibility of instantaneous reformation and salva- 
 tion illustrated by the change of an owl to a dove, or of a serpent to a 
 sheep (n. 338(7]). 
 
 INSTINCTS a result of influx (n. 317). 
 
 INSTRUCT. All that have lived well and have acknowledged God are, after 
 death, instructed by the angels (n. 328[8]). 
 
 INTELLIGENCE. The angelic view of will and intelligence in man is that not a 
 grain of will or of prudence that is his own is possible in any man (n. 295). 
 A good man is bound to act from intelligence as if it were his own just as 
 much as an evil man (n. 298[6]). The difference between these two kinds 
 of intelligence is like the difference between that which is believed to be 
 in itself, and that which is believed not to be in itself and yet as if in
 
 566 THE VI^INE 'PROVIDENCE 
 
 itself (n. 298[6]). One's own intelligence can establish the human form 
 in externals only; but the Divine providence establishes that form in 
 the internals and through these in the externals (n. 298f4l). An ability 
 to confirm whatever one pleases is not intelligence, but only ingenuity, 
 which may exist in the worst of men (n. 318[8]). 
 
 INTELLIGKNT. Only those who perceive the truth are intelligent, and they con- 
 firm truth by verities continually perceived (n. 318[8]). 
 
 INTENTION. Man knows his thoughts and consequent intentions (n. 197). The 
 will's love flows into the understanding and makes its delights to be felt 
 therein, and from that it comes into the thoughts and also into the 
 intentions (n. 281[2]J. (See PURPOSES.) 
 
 INTERIORS. The interiors of man mean the internal of his thought, of which he 
 knows nothing until he comes into the spiritual world and its light, 
 which he does after death (n. 233[i,3l). Evil with its falsity and good 
 with its truth cannot be in man's interiors together (n. 233|>1). Of the 
 interior state of his mind, or of his internal man, man knows nothing 
 whatever (n. 120). Good and the truth of good can be brought into a 
 man's interiors by the Lord only so far as evil and the falsity of evil 
 there have been removed (n. 2331s]). Tnat * n tuo interiors of man's 
 mind there are things too limitless to be numbered (n. 1991s], 120). The 
 few externals that come within the view of man's thought are produced 
 from the interiors, and the interiors are governed by the Lord alone by 
 His Divine providence (n. 19912]). 
 
 INTERMEDIATES. Man's intermediates are the things that are in the internal of 
 his thought (n. 125). Intermediates are connected in unbroken series 
 from inmosts even to outmosts, and in outmosts they are together (n. 
 124[ 4 ]). 
 
 INTERNAL. By the internal man nothing else is meant than the internal of the 
 will and understanding (n. 103). A compelled internal is possible in 
 such as are in external worship only, also in such as are in the internal 
 of worship; it may e an internal compelled by fear or an internal com- 
 pelled by love (n. ISGtg]). Such an internal is the external of thought, 
 and is called internal because it belongs to thought (n. 136[9]). This in- 
 ternal is not the strictly human internal; it is an internal that man has 
 in common with beasts. The human internal has its seat above this 
 animal internal (n. 136(2]). The appearance is that the external flows 
 into the internal, when nevertheless the contrary is true (n. loObi). The 
 external cannot compel the internal, but the internal can compel the 
 external (n. 136|>]). The internal is so averse to compulsion by the exter- 
 nal that it turns itself away (n. 136[i]). Externals are so connected with 
 internals as to make one in every operation (n. 180). Only in certain exter- 
 nals is man associated with the Lord ; and if he were at the same time in 
 the internals he would pervert, and destroy the whole order and tenor of 
 the course of the Divine providence (n. 180[ i]). As man orders the externals 
 so the Lord orders the internals (n. 181|>]). He that does not acknow- 
 ledge the Lord is unable to receive any internal of worship (n. 132[s]). 
 (See BODY, EXTERNALS.) 
 
 INTESTINES (n. 180U], 279[7], 296[i4]). 
 
 INVOKE Some invoke the dead (n. 257[i], 257rs]). 
 
 ISRAEL. The men of Judah and of Israel were wholly external men, and were 
 led into the land of Canaan merely that they might represent the church 
 and its internals by means of the externals of worship (n. 132[i]). (See 
 CHURCH.) 
 
 JEHOVAH. The Divine itself, which is called Jehovah the Father, is the Lord 
 from eternity (n. 157[g]). The Lord from eternity, or Jehovah, is Life 
 itself, since He is Love itself and Wisdom itself (n. 157[5,9]). Angels that 
 were seen by Abraham, Hagar, and Gideon were so filled with the 
 Divine that they called themselves Jehovah (n. 96[6]).
 
 INDEX 567 
 
 JESTS. Profanation is committed by those who make jests from the Word and 
 about the Word, or from the Divine things of the church and about them 
 (n. 231[i]). 
 
 JESUITS (n. 222). 
 
 JESUS. In the spiritual world, where all are obliged to speak as they think, no 
 one can even mention the name "Jesus" unless he has lived in the 
 world as a Christian (n. 262[8]). No one can even mention the Lord, or 
 His names " Jesus " and " Christ " except from Him (u. 53). 
 
 JEWS. By "Jews" in the Word all who are of the church and who acknow- 
 ledge the Lord are meant (n. 260[i]). The Jewish nation has been pre- 
 served and has been scattered over a great part of the world for the sake 
 of the Word in its original language, which they, more than Christians, 
 hold sacred (n. 260(3]). Tne Jews persist in denying the Lord, because 
 they are such that they would profane the Divinity of the Lord and the 
 holy things of His church if they were to accept and acknowledge them 
 (n. 260[2j). Why the Jewish nation was permitted to crucify the Lord 
 (n. 247). What is represented by the carrying away of the people of 
 Israel, and by the captivity of the people of Judah in Babylonia (n. 246). 
 Whether a man is a Jew or not known from the features alone (n. 
 277a[ 2 ]). 
 
 JOY. Every one who comes into heaven enters into the highest.joy of his hoart; 
 he can bear no higher joy, for he would be suffocated thereby (n. 254[3]). 
 Heavenly happiness for each in his degree illustrated by the surround- 
 ings of a peasant and of a king (n. 25414]). 
 
 JUDAISM. Why Judaism still continues (n. 260). 
 
 JUDAS (n. 114[i], 258[s]). 
 
 JUDGE. Unjust judges (n. 109, 168, 296[ii]). Who does not see that the judge is 
 for the sake of justice, -the magistrate for the sake of the common wel- 
 fare, and the king for the sake of the kingdom, and not the reverse ? (n. 
 21712J.) 
 
 JUDGMENT (THE LAST). The power of hell was wholly broken up by the last 
 judgment, which has now been accomplished. Since that judgment, that 
 is, now, every man who wishes to be enlightened and to be wise can be 
 (n. 26313]). 
 
 JUDGMENTS. The church instituted with the nation of Israel and Judah was a 
 representative church, therefore all the judgments and statutes of that 
 church represented the spiritual things of the church which are its inter- 
 nals (n. 245). 
 
 KIDNEYS (THE) (n. 174, 180, 279). In the kidneys a separation of the blood, a pur- 
 ification and a withdrawal of heterogeneous substances is effected (n. 
 296[i4]). The kidneys separate impure humors from the blood (n. 336, 
 174). 
 
 KING. In the church with the nation of Israel and Judah the "King" repre- 
 sented the Lord ; " David " representing the Lord who was to come into 
 the world, and " Solomon " the Lord after his coming (n. 245). Why 
 many kings after Solomon were permitted to profane the temple and 
 the holy things of the church (n. 246). Who does not see that the judge 
 is for the sake of justice, the magistrate for the sake of the common wel- 
 fare, and the king for the sake of the kingdom, and not the reverse ? (n. 
 217[2]). 
 
 KINGDOM. The Lord's kingdom is a kingdom of uses (n. 250f3]). Search and see 
 how many there are in the kingdoms of the present day who aspire to 
 dignities and who are not loves of self and the world (n. 250[4]). It is not 
 known in this world what kingdoms in Christendom answer to the 
 "Moabites" and "Ammonites," what to the "Syrians" and "Philis- 
 tines," or what to the "Chaldeans" and "Assyrians," and the others 
 with whom the children of Israel waged war ; and yet there are those 
 that do answer to them (n. 251[4]). The entire heaven is divided into two
 
 568 THE 'DIVINE TROflDENCE 
 
 kingdoms, one of which is called the celestial kingdom, the other the 
 
 spiritual kingdom (n. 217[s]). 
 KNOWING. All knowing, perceiving, or thinking is of the understanding, and 
 
 has relation to truth (n. 11[2J). 
 KNOWLEDGES are like tools to the workman (n. 96[3]). Knowledge is inexhaust- 
 
 able (n. 57). 
 
 LAMPS signify truths of faith ; " oil " the good of charity (n. 
 LARYNX (THE) (n. 180[s], 279[8]). 
 LAWS OF DIVINE PROVIDENCE (n. 70-190). The Lord cannot act contrary to the 
 laws of the Divine providence, because acting contrary to them would 
 be acting contrary to His Divine love and to his Divine wisdom, thus con- 
 trary to Himself (n. 331). There are no laws of permission by themselves 
 or apart from the laws of the Divine providence, but the two are the 
 same (n. 234). Whatever is done for the sake of the end, which is salva- 
 tion, is according to the laws of the Divine providence (n. 234). One who 
 does not acknowledge the Divine providence at all does not in his heart 
 acknowledge God (n. 235). Things by which a natural man confirms 
 himself against the Divine providence (n. 236-239). 
 
 LEAVEN signifies in the Word the falsity of evil (n. 284, 25). (See FERMENTATION.) 
 
 LEAVES signify the natural truths that every one first imbibes (n. 332[s]). The 
 fig leaves with which Adam and Eve covered their nakedness signify 
 moral truths by which the things of their love and pride were veiled (n. 
 313[s]). (See TRKE.) 
 
 LED (TO BE). The appearance is that man is taught and led by himself; but 
 the truth is that he is led and taught by the Lord alone (n. 154-157, 174). 
 The angels of heaven refuse to be led by themselves, and love to be led 
 by the Lord (n. 208). It is an evidence that they are led by the Lord that 
 they love the neighbor (n. 208). Spirits of hell refuse to be led by the 
 Lord, and love to be led by themselves (n. 208). They who in their life 
 look to God and do not do evil to the neighbor are led by the Lord (n.253). 
 All who are led by the Lord's Divine providence are raised above the self, 
 and they then see that all good and truth are from the Lord (n. 316). 
 Man is led and taught by the Lord alone through the angelic heaven and 
 from it (11. 162). Unless man were led every moment and fraction of a 
 moment by the Lord he would depart from the way of regeneration and 
 would perish (n. 202[2]). Each one, from infancy even to the end of his 
 life, is led by the Lord in the least particulars (n. 203). 
 
 LEIBNITZ was convinced that no one thinks from himself (n. 289[2l). 
 
 LIBERTY. Man has the faculty of thinking, willing, speaking, and doing what 
 he understands, which is liberty (n. 73! i], 15). Unless man possessed a 
 will from the faculty that is called liberty he would not be a man (n. 96[sJ, 
 98[i], 227[5l, 286). Liberty and rationality are from the Lord (n. 73). Man 
 has full liberty to think and will, but not full liberty to say and to do 
 whatever he thinks and wills (n. 281[i]). Unless man had full liberty he 
 not only could not be saved but would even perish utterly (n. 28Hi]). 
 Who those are to whom freedom itself or liberty itself, together with rea- 
 son itself or rationality itself, cannot be given ; and to whom they can 
 scarcely be given (n. 98[i1). 
 
 LIBERTY AND RATIONALITY. These faculties are, as it were, innate in man, for 
 the human itself is in them (n. 98[i]). By means of rationality and lib- 
 erty man is reformed and regenerated, and without them he could not 
 be reformed and regenerated (n. 85[i]). Liberty itself and rationality 
 itself can scarcely be given to those who have strongly confirmed them- 
 selves in falsities of religion (n. 98[sl). Every one can' come into liberty 
 itself and rationality itself, provided he shuns evils as sins (n. 99). A 
 mature man who does not come into rationality itself and liberty itself 
 in the world can in no wise come into them after death (n. 99). infants 
 and children cannot come into rationality itself and liberty itself until
 
 INDEX 569 
 
 they are grown up (n. 98[6]). To whom these faculties cannot be given 
 (n. 98[2.4]> Liberty with its rationality has been destroyed in those who 
 have mixed good and evil together (n. 227[s]). 
 
 LlFB. The Lord is the one fountain of life (n. 292, 159). There is only one life, 
 and men are recipients of life (n. 308). It is from creation, and therefore 
 from an unceasing Divine providence, that in man this life should man- 
 ifest itself in an appearance of belonging to him (n. 308[iJ). The Divine 
 love and the Divine wisdom are the life which is the source of the life of 
 all things and of all things of life (n. 157[il). Man's life is his love, and 
 the love is manifold (n. 33[ij). The Lord flows into the life's love of every 
 one, and through its affections into the perceptions and thoughts, and 
 not the reverse (n. 33[2]) Each one must have his own life; no one lives 
 in another's life, still less in an opposite life (n. 227U])- The life makes 
 doctrine for itself and belief for itself (n. lOlLsJ). That man alter death 
 lives to eternity is clear from the Word, where life in heaven is called 
 "eternal life " (n. 324[5]). Eternal life is also eternal blessedness (n. 
 324[6]). Without liberty and rationality man could not have immortality 
 and eternal life (n. 96[jJ). Through conjunction with the Lord man has 
 immortality, and through reformation and regeneration he has eternal 
 life (n. 961;]). The source of life in the evil man illustrated (n. 160). The 
 life of animals is a life of merely natural affection, with the knowledge 
 that is its mate. It is a mediate life, corresponding to the life of those 
 who are in the spiritual world (n. 161, 96UJ, 74). The internal memory is 
 the book of man's life, which is opened after death and in accordance 
 with which he is judged (n. 227[i]). 
 
 LIGHT. There is spiritual light and natural light; these are alike in outward 
 appearance, but inwardly unlike; for natural light is from the sun of the 
 natural world, and is therefore in itself dead, while spiritual light is 
 from the sun of the spiritual world, and is in itself living (n. 166[i]). 
 Spiritual light in its essence is the Divine truth of the Lord's Divine 
 wisdom. It enlightens the interiors of his understanding, and as it were 
 dictates (n. 317, 166). In the spiritual world there are three degrees of 
 light : celestial light, spiritual light, and spiritual-natural light. Celes- 
 tial light is a naming ruddy light. This is the light of those that are in 
 the third heaven. Spiritual light is a dazzling white light. This is the 
 light of those that are in the intermediate heaven. Spiritual-natural light 
 is^like the light of day in our world. This is the light of those that are in 
 the lowest heaven, also those that are in the world of spirits (n. 1660]). 
 None of the light oi the spiritual world has any thing in common with 
 the light of the natural world ; they differ as what is living and what is 
 dead (n. 166[s]). In hell also there are three degrees of light. In the 
 lowest hell the light is like that from burning charcoal ; in the middle 
 hell it is like the light from the flame of a hearth fire ; while in the up- 
 permost hell it is like the light from candles, and to some like the noc- 
 turnal light of the moon (n. 167). There is little discernible difference 
 between the light of confirmation and the light of the perception of truth ; 
 and those who are in the light of confirmation seem to be also in the 
 light of the perception of truth; and yet the difference between them is 
 like that between illusive light and genuine light; and illusive light is 
 such that in the spiritual world it is turned into darkness when genuine 
 light flows m (n. 318[8]). In the Word those that are in truths are said to 
 "\valk in the light," and are called " children of light " (n. 318[s]). Who 
 are meant by devils who make themselves angels of light (n. 223). It is 
 spiritual light and not natural light that illumines the human under- 
 standing. Natural and rational lumen is from the former, not from the 
 latter. This is called natural and rational lumen because it is spiritual- 
 natural (n. 166[i]). Light is turned into various colors according to the 
 forms into which it flows. The same is true of spiritual light which in it- 
 self is wisdom from the sun of the spiritual world; the forms into which 
 it flows (human minds) cause the diversity (n. 160),
 
 570 THE DIVINE 'PROVIDENCE 
 
 LIKENESS. There is a likeness between the spiritual things of the mind and the 
 natural things of the body (n. 181). (See IMAGE.) 
 
 LIPS, their function in speech (n. 279[8]). 
 
 LIVE. Man lives from the Lord, and not from himself (n. 156, 157). The appear- 
 ance that a man lives from himself is never taken away from him, for 
 without it a man is not a man (n. 156). Man lives a man after death (n. 
 274). Good of life, or living rightly, is shunning evils because they are 
 against religion, thus against God (n. 32512], 326[8]V 
 
 LITER (THE), its organization (n. 180, 279[-]). The liver assorts (n. 174). 
 
 LIVING. The spiritual man is called living, but the natural man, however civilly 
 and morally he may act, is called dead (n. 322[3]). 
 
 LOBES OF THE LUNGS (n. 3l9[i]). 
 
 LOOK (TO). The Lord's look is upon the forehead of the angels (n. 29[2]). The 
 more deeply any object is examined the more wonderful, perfect, and 
 beautiful are the things seen in it (n. 6[i]). All conjunction in the spirit- 
 ual world is effected by means of looking (n. 29[i|, 326). 
 
 LORD. The Lord is the God of heaven and earth (n. 33U[6J). The Lord is the very 
 Man (n. 65). How the Lord is the Divine truth of the Divine good (n. 
 172[4]). The Lord is the Word because the Word is from Him and treats 
 of Him (n. 172|>]). The Lord alone is heaven (n. 29[s]). Let no one 
 cherish the mi^aken idea that the Lord dwells among the angels in 
 heaven, or is with them like a king in his kingdom. In respect to their 
 sight He is above them in the sun there; but in respect to the life of their 
 love and wisdom He is in them (n. 31). It is the Lord's will, for the sake 
 of reception and conjunction, that whatever a man does freely in accord- 
 ance with reason should appear to him to be his (n. 77[s]). The Lord 
 alone causes every one to think and to will in accordance with his qual- 
 ity and in accordance with the laws of Divine providence (n. 294[6]). Man 
 is led by the Lord by means of influx, and is taught by the Lord by 
 means of enlightenment (n. 165). The man who is taught from the Word 
 is taught by the Lord Himself (n. 17215]). The Lord, who is good itself 
 and truth itself, cannot enter into man unless the evils and falsities in 
 him are put away (n. 100). The Lord is within all good, and the devil is 
 within all evil (n. 23.%]). 
 
 LOT. Most persons when they enter the spiritual world wish to know their lot 
 (n. 179[2]). Every one's life is continued and from this is his lot ; for the 
 lot is according to the life (n. 179[2]). A longing to know things future is 
 taken away from those who believe in the Divine providence, and there 
 is given them a trust that the Lord is directing their lot. They have no 
 wish to know beforehand what it will be, lest they should in some way 
 interfere with the Divine providence (n. 179[i]). 
 
 LOVE. Love makes the life of man (n. 13). The love that makes man's inmost 
 life is love and wisdom together (n. 13). The life's love of no one can ex- 
 ist without derivations, which are called affections (n. 106[2]). Love 
 dwells in its affections like a lord in his realm, or like a king in his 
 kingdom. The dominion of these loves is over the things of the mind, 
 that is, the things of man's will and understanding (n. 106[2]). The life's 
 love of every one, which is the ruling love, continues after death and 
 cannot be taken away (n. 231[7]). Each one's life's love makes an under- 
 standing for itself, and thus a light; for love is like the fire of life, from 
 which is the light of life (n. 167). Love belongs to the will (n. 136[2]). 
 The will's love flows into the understanding and makes its delight to be 
 felt therein, and from that it comes into the thoughts and also into the 
 intentions (n. 2S1[2]). The will's love inspires the understanding with 
 whatever it desires, and cot the reverse (n. 209). The will's love makes 
 a faith for itself (n. 136[8]). Love desires to communicate its own to 
 another, and even to give from its own as much as it can (n. 324[2]). 
 Love wills to be loved; this is implanted in it; and so far as love is loved 
 in return it is in itself and in its enjoyment (n. 92[2]). The Divine essence 
 is pure love, and it is this that works by means of the Divine wisdom
 
 INDEX 511 
 
 (a. 337). Loves are manifold; but two of them, heavenly kve and infer- 
 nal love, are like lords and kings. Heavenly love is love to the Lord and 
 love towards the neighbor; and infernal love is love of self and of the 
 world. These two kinds of love are opposite to each other as hell and 
 heaven are (n. 106[i], 107). The quality of the love of one's will is the 
 quality of the whole man (n. 199[s]). If man attributes all things to him- 
 self and to nature the love of self becomes the soul; but if he attributes 
 all things to the Lord love to the Lord becomes the soul. This love is 
 heavenly, while the other is infernal (n. 1991s]). It is the nature of the 
 love of self to regard self only, and to regard others as of little or of no 
 account (n. 206[iJ). The man who is in the love of self looks only to 
 himself, and thus immerses his thoughts and affections in what is his 
 own. There is in the love of self the love of doing evil, for the reason 
 that the man loves not the neighbor but himself alone (n. 215(7]). The 
 love of evil denned (n. 33[i]). What the love of riches and dignities for 
 their own sake is, and what the love of dignities and riches for the sake 
 of uses is (n. 215[6,7]). The love of self, which is the head of all evils, 
 surpasses all other loves in its ability to adulterate goods and falsify 
 truths (n. 233[nj). The hardest struggle of all is with the love of rule 
 from the love of self. He who subdues this, easily subdues the other 
 evil loves, for this is their head (n. 146). Love of ruling from love of self 
 is the fountain head of the pleasures of the lusts of evil (n. 38[i]). Spirit- 
 ual love is such that it wishes to give its own to another, and so far as it 
 can do this it is in its being (esse), in its peace, and in its blessedness. 
 Spiritual love derives this from the Lord's Divine love, which is such in- 
 finitely (n. 27[2]). The love into which man was created is love of the 
 neighbor, to the end that he may wish as well to the neighbor as to him- 
 self, and even better, and may be in the 'delight of that love when he is 
 doing good to the neighbor (n. 275). This love is truly human, for there 
 is in it a spiritual (element) that distinguishes it from the natural love 
 that belongs to brute animals (n. 275). When love to the neighbor was 
 turned into love of self, and this love increased, human love was turned 
 into animal love (n. 276[i]). The life's love has a vicar called the love of 
 means, and enjoins upon it to take heed and watch that nothing from 
 its lu>ts appear (n. 11)9, 110). Conjugial love is the spiritual heavenly love 
 itself, an image of love of the Lord and of the church, and derived from 
 that love (n. 144[2];. Love truly conjugial communicates with the high- 
 est heaven (n. 144[3]). To act from one's love is to act from one's freedom 
 (n. 43). Love and freedom are one (n. 73|>]). (See FREKDOM, LIBERTY.) 
 
 ijOVE (TO). Only those who are in the good of life love God, for they love the 
 Divine things that are from Him in that they do them (n. 326[6]). What 
 it is to love the Lord above all things and the neighbor as one's self (n. 
 94). Those who shun evils as monstrous sins love the Lord above all 
 things. This none can do except those who love the neighbor as them- 
 selves (n. 94). 
 
 LOVE AND WISDOM. Love can be understood only from its quality, and its 
 quality is wisdom; and its quality or wisdom can exist only from its be- 
 ing (me), which is love (n 13). Love in its form is wisdom, and good in 
 its form is truth (n. 13). Love can do nothing apart from wisdom, and 
 wisdom can do nothing anart from love (n. 3[i], 4[i]). Love calls all that 
 pertains to it good, and wisdom calls all that pertains to it trutli (n. 5[>]). 
 Wisdom belongs to the understanding, and love to the will (n. 138(5]). 
 When man turns his face to the Lord love and wisdom are given him. 
 These enter man by the face, and not by the back of the neck (n. 95). 
 Love and wisdom are not in space and time (n. 49). How love conjoins 
 itself with wisdom (n. 28ls]). 
 
 LOWING. The lowing of the cows on the way (1 Sam. v. and vi.), signified the 
 difficult conversion of the lusts of the evil of the natural man into good 
 affections (n. 326[i2]). 
 
 LUCIFER, ii the fourteenth chapter of Isaiah means Babylon. " Babylon,"
 
 $72 THE ^DIYINE TROl^IDENCE 
 
 mentioned in many places in the Word, meaning the profanation of 
 good in such as attribute to themselves what is Divine (n. 23H5]). Why 
 called " the Son of the morning " in Isaiah xiv. 12 (n. 257[s]). 
 
 LUKEWARM. The profane who first acknowledge Divine truths and live accord- 
 ing to them, but afterwards recede and deny them, are meant by the 
 " lukewarm," described in Apoc. iii. 15, 16 (n. 23118], 226). 
 
 LUMINOUS. In the spiritual world those who were in enlightenment from the 
 Lord have sometimes been seen with a luminous appearance around the 
 head glowing with the color of the human lace. But in the case of 
 those tiiat were in enlightenment from themselves this luminous ap- 
 pearance was not about the head, but about the mouth and chin (n. 169). 
 
 LUNGS (THE), correspond to the understanding (n. 193[.2j). in the lungs a separ- 
 ation of the blood, a purification and a withdrawal of heterogeneous 
 substances is effected (u. 2;io[i4j). The tone of the voice in speaking and 
 singing, and its articulations, which are the words of speech and the 
 modulations of singing, are made by the lungs (n. 279L8]). The first 
 changes and variations of the state and form of the tone take place in 
 the lungs (u. 279I.8J). Action of a diseased pleura upon the lungs (n. 
 ISOLsJ)- Xo one knows how the soul operates to cause the lungs to 
 breauie (n. 174). 
 
 LUSTS. The love of evil with its affections are lusts (n. 33[2]). These have their 
 seat in the natural man (n. 331.2]). As many as are the inuumerable 
 things in a spirit so many are the lusts of that evil (n. 296[i]). If one 
 could .see the delights of the lusts of evil together in some form he 
 would see them to be too numerous to be defined (n. 296[i3J). Hell is 
 nothing but a form of all the lusts of evil (n. 296[i3]). No one who is in 
 the pleasures of the lusts of evil can know anything about the pleasures 
 of affections for good in which the angelic heaven is (n. 38U]). These 
 lusts beset the interiors of the mind, and from the interior* they flow 
 down into the body, and there excite the unclean things that titillate the 
 fibres (n. 38[i]). Evils are in the external man and the lusts of evil in the 
 internal man, and the two are connected like root and trunk (n. 119). The 
 pent-up fires of the lusts of evil consume the interiors of the mind and 
 lay them waste to the very gate (n. 278[2]). Every lust of evil in hell, 
 when it is represented, appears like some noxious animal (n. 296[2]). 
 Lusts with their enjoyments may be likened to tire; the more it is fed 
 the more it burns (n. 112[2]). Through the external of thought the lusts 
 enter the body (n. 112[i]). Man is not able to perceive the lusts of his 
 evil; he does perceive their enjoyments, although he does not think 
 much about them. Unless one knew from some other source that his 
 lusts are evils he would call them good (n. 113). The perceptions belong- 
 ing to lusts are devices; the delights belonging to lusts are evils; the 
 thoughts belonging to the delights are falsities (n. 206[2]). Lusts with 
 their enjoyments block the way and close the doors before the Lord (n. 
 33[2]). All lusts of evil are from the love of self (n. 301). 
 
 LUTHER in the spiritual world execrated faith alone, saying that when he estab- 
 lished it he was warned by an angel of the Lord not to do it; but his 
 thought was that unless works were rejected no separation from the 
 Catholic religion could be effected (n. 258[6]). (See n. 50U]). 
 
 LYING, one of the evils in which man is from birth; why permitted (n. 276[>]). 
 
 MACHIAVELIANS. Cunning, sensual men likened to those called Machiavelians 
 
 (n. 3!0i2]). 
 MAGISTRATE. The judge is for the sake of justice, the magistrate for the sake 
 
 of the common welfare, and the king for the sake of the kingdom, anu 
 
 not the reverse (n. 2L7|>]). 
 MAINTENANCE involves perpetual creation, as permanence involves a perpetual 
 
 springing forth (n. 3[2j). 
 MAMMON. In the spiritual sense "the mammom of unrighteousness " (Luke
 
 INDEX 573 
 
 xvi. 8, 9) means the knowledge of truth and good possessed by the evil, 
 which they employ solely in acquiring lor themselves dignities and 
 wealth (n. 250[5J). 
 
 MAN. As man is his own love he is also a form of bis love, and may be called 
 the organ of his life's love (n. 319[i]). Man by creation is a heaven in the 
 least form, and consequently an image of the Lord (n. 67). Man from 
 birth is like a little hell, between which and heaven there is unceasing 
 discordance (n. 251[2], 296[ij). If man were born into the love into which 
 he was created he would not be in any evil, nor would he even know 
 what evil is; he would not be born into the thick darkness of ignorance 
 as every man now is, but into a certain light of knowledge and intelli- 
 gence therefrom, and these he would quickly come into after birth (n. 
 275). He alone is a man who is interiorly what he wishes to seem to 
 others to be (n. 298U]). An evil man is a hell in the least form, as a 
 good man is a heaven in tiie least form (n. 296[i3], 299, 306). Heaven 
 forms one beautiful Man, and hell one monstrous Man (n. 293). Every 
 man is in the spiritual world in some society there an evil man in an 
 infernal society, and a good man in a heavenly society and sometimes 
 when in deep meditation he appears there (n. 296[6], 278[6]). Heaven in 
 the complex resembles a single man, whose life or soul is the Lord. In 
 that heavenly Man are all things that are in a natural man, with a dif- 
 ference like that between heavenly and natural things (n. 326[9]). The 
 heavenly Man, which is heaven, it all tl^ngs are to be in it, must be 
 composed not of men of a single religion but ot men of many religions 
 (n. 326[io]). Every man is both in evil and in good, in evil from him- 
 self and in good from the Lord ; nor can he live unless he is in both (n. 
 227[2]). Man lives as a man after death (n. 274[i], 324[4]). Every man is 
 held in equilibrium between heaven and hell as long as he lives in the 
 world, and by means of this he is held in freedom to think, to will, to 
 speak, and to do; and in this it is possible for him to be reformed (n. 23). 
 Man must put away evils as if of himself, and yet must acknowledge 
 that he does it from the Lord (n. 116). Man knows his thoughts and 
 consequent intentions, because he sees them in himself (n. 197). If man 
 believed, as is the truth, that all good and truth are from the Lord and 
 all evil and falsity from hell, he would not appropriate good to himself 
 and make it meritorious, nor appropriate evil to himsell and make him- 
 self guilty of it (n. 320). If man clearly saw the Divine providence he 
 would set himself against the order and tenor of its course, and pervert 
 and destroy it (n. 180[i]). Man is admitted interiorly into truths of faith 
 and into goods of charity only so far as he can be kept in them until the 
 end of his life (n. 221). It has not been hitherto known that man lives 
 as a man after death. Why this has not been disclosed before (n. 274). 
 There is a correspondence between man's life and the growth of a tree 
 (n. 332). Man has a voluntary self (prnprium) and an intellectual self; 
 the voluntary self is evil, and the intellectual self is falsity therefrom; 
 the latter is meant by "the will of man," and the former by "the will ot 
 the flesh," in John i. 13 (n. 298[s]). A mature man who does not come 
 into liberty itself and into rationality itself in the world can in no wise 
 come into them after death (n. 99). (See MEN.) 
 
 In this work the expression "the marriage of good and truth " is 
 used instead of "the union of love and wisdom " (n. 7). The marriage 
 of good and truth is from the marriage of the Lord with the church; and 
 this is from the marriage of love and wisdom in the Lord (n. 21, 7, 8, 9). 
 From that union heaven is called a marriage and the church is called a 
 marriage; and in consequence the kingdom of God is likened in the 
 Word to a marriage (n. 21). As there was by creation a marriage of 
 good and truth in every created 'thing, and as this marriage was after- 
 wards severed, the Lord must be continually working to restore it (n. 9). 
 Many have sundered or are sundering this marriage, especially by the 
 separation of faith from charity (n. 22). In each and in all things of the
 
 574 THE 'DIVINE 
 
 Word there is a marriage of good and truth (n. 21). The conjunction of 
 the Loid with the church and of the church with the Lord is called the 
 celestial and spiritual marriage (n. 28[4], 84). There may be a marriage 
 of good and truth iu the cause, and there may be a marriage of good 
 and truth irom the cause in the effect. A marriage of good and truth 
 in the cause is a marriage of will and understanding, that is, of love and 
 wisdom (n. 12). The love of self and the conceit from that love are like 
 two consorts, and their marriage is called the marriage of evil and fals- 
 ity (n. 298[ 3 ]). 
 
 MASSES, not understood by the common people, and other perversions, are of 
 the Divine providence that the holy things of the Word and of the 
 church should not be profaned (n. 257[5,6]). 
 
 MATURE MAX. A mature man who does not come into liberty itself and ration- 
 ality itself in the world can in no wise come into them after death, for 
 his state of life then remains forever such as it had been in the world 
 (n. 99). 
 
 MKANS. Instantaneous salvation from mercy apart from means is impossible 
 (n. 338). The Divine providence works by means, and the means are 
 furnished through man or the world (n. 187[2]). The operation of the 
 Divine providence goes on unceasingly through means, out of pure 
 mercy (n. 335). Its means are the things whereby man becomes a man, 
 and is perfected in respect to his understanding and his will (n. 335). 
 These means in respect to his understanding are called truths (n. 335[i]); 
 and in respect to his will these are called goodnesses (n. 335[2]). The 
 means whereby man is led by the Lord are what are called the laws of 
 the Divine providence (n. 221, 249). Means of separation, purification, 
 excretion, and withdrawal of the delights of the lusts of evil belonging 
 to the internal man (n. 296[io]). The means of salvation relate to these 
 two points, that evils must be shunned and there is a God (n. 329[i]). 
 No one who wishes to be saved will be left without a knowledge of the 
 means, or without the power by which he may be saved (n. 32<)[3]). The 
 love of means the vicar of the life's love (n. 109[2], 110). The salvation 
 of man is effected by means, and only the Lord is able to lead man in 
 accordance with these means (n. 221). 
 
 MEDIATELY. The Word must needs be taught mediately, through parents, 
 leaders, preachers, books, and especially by the reading of it That 
 this is done mediately through preaching does not take away the im- 
 mediateness (n. 172[6p. (See IMMEDIATE.) 
 
 MEDITATIOX. A man when in deep meditation sometimes appears, as to his 
 spirit, in the society of the spiritual world in which he is (n. 293[6]). 
 
 MELANCTHON mentioned (n. 50U]). 
 
 MEMBRANES. Of those who constitute membranes in the Divine Man, that is, 
 heaven (n. 254[s], 326[io]). 
 
 MEMORY is the state of the changes and variations in the form of the purely or- 
 ganic substances of the mind that remain permanent (n. 279[i]). When 
 truths are in the understanding only, and irom it in the memory, they 
 are not in the man but outside of liirn (n. 233[y]). Man's memory may 
 be compared to the ruminating stomach of certain animals, into which 
 they first receive their food ; and so long as it is there it is not within but 
 without the body; but when they draw the food out of the stomach and 
 eat it, it becomes a part of their life and the body is nourished. Man's 
 memory contains spiritual, not material, foods, that is, truths, which in 
 themselves are knowledges. So far as a man by thinking, or as it were 
 ruminating, draws these from the memory his spiritual mind is nour- 
 ished (n. 233[8]). Man has an external or natural memory and an internal 
 or spiritual memory. Upon his internal memory each and every thing 
 that he has thought, spoken, and done in the world has been inscribed, 
 so completely and particularly that not a single thing is lack ing (u. 
 227[i]). This internal memory is the "book of man's life" which is 
 opened after death, and in accordance with which he is judged (n. 227[i]).
 
 INDEX 575 
 
 MEN. Those born out of the church are men equally with those born within it; 
 they are from the same heavenly origin, and are equally living and im- 
 mortal souls (11. 330[5]). 
 
 MERCY. Immediate mercy is impossible, because the salvation of man is 
 effected by means (n. 221). It is an error of the age to believe that the 
 state of a man's life can be changed instantly, even to its opposite, and 
 thus from being evil a man can become good, and in consequence be led 
 out of hell and transferred straightway into heaven, and this by the 
 Lord's mercy apart from means (n. 279[i J). No one enters heaven out of 
 mercy apart from means (n. 33816]). (See SAFETY, SALVATION.) 
 
 MERITORIOUS. The good that has man in it, provided it has salvation as its end, 
 is a meritorious good ; but the good that has the Lord in it is not mer- 
 itorious (n. 90). If man believed that all good and truth are from the 
 Lord he could not appropriate good to himself and make it meritorious 
 (n. 320). 
 
 MESENTERY. The mesentery elaborates the chyle (n. 336, 164[6], 180[4], 296[i4]). 
 
 MESOPOTAMIA, one of the countries in which was the Ancient Church, and in 
 which the Ancient Word was known (n. 328|>]). 
 
 MICE (THE), by which the land of Ashdod and Ekron was laid waste, signified 
 the devastation of the church by means of falsification of truth. The 
 " five golden mice " sent by the Philistines with the ark (1 Sam. vi.) sig- 
 nified the vastation of the church removed by good (n. 326[i2]). 
 
 MIND (animus). The face is a type of the mind (n. 56[2]). The affections, per- 
 ceptions and thoughts constitute the mind (n. 56[2]). Of a kind of elation 
 of mind (n. 279[s]). No one is reformed in unhealthy mental states, be- 
 cause they take away rationality, and consequently the freedom to act 
 in accordance with reason. The mind may be sick and unsound, and 
 while a sound mind is rational a sick mind is not (n. 141). There is a 
 certain quiet and peace of mind that especially follows combats against 
 evils (n. 41). 
 
 MlND (mens). The mind or spirit of man is wholly in the form in which 
 heaven is or in which hell is; there is not the slightest difference, except 
 that one is the greatest and the other the least (n. 299). The human 
 mind is of three degrees (n. 75[i]). Man has a natural mind, a spiritual 
 mind, and a celestial mind ; and so long as a man is in the lusts of evil 
 and in their enjoyments he is in the natural mind alone, and the spirit- 
 ual mind is closed (n. 147). The natural mind is common to man and 
 beast; the spirtiual rational mind 'is the truly human mind (n. 321[a]). 
 Man's mind, which in itself is spiritual, must needs be among the spirit- 
 ual, and becomes among such after death (n. 3070]). A . s the mind is 
 such is the body, thus the whole man (n. 112[i]). The mind of man is 
 continually in three things, called end, cause, and effect. If one of 
 these is lacking the human mind is not in its life (n. 178[2]). How the 
 Lord governs the interiors and exteriors of man's mind (n. 307). (See 
 MIND (animus).) 
 
 MIRACLES. No one is reformed by miracles and signs, because they compel 
 (n. 130). .A faith induced by miracles is not faith but persuasion, for 
 there is nothing rational in it, still less anything spiritual ; it is only an ex- 
 ternal without an internal (n. 131). The effect of miracles on the good and 
 on the evil is different (n. 133). The good do not desire miracles, but they 
 believe in the miracles recorded in the Word, and when they hoar any- 
 thing about a miracle they give thought to it only as an argument of no 
 great weight that confirms their faith (n. 133). The evil may be driven 
 and compelled to a belief by miracles, and even to worship and piety, 
 but only for a short time (n. 133). Why there were so many miracles 
 among the descendants of Jacob (n. 132). Why miracles are not wrought 
 at this day (n. 133). 
 
 MISFORTUNE. No one is reformed in a state of misfortune (n. 140). By states 
 of misfortune are meant states of despair from danger, as in battles, 
 duels, shipwrecks, falls, fires, threatened or unexpected loss of wealth or 
 of office and thus of honors, and other like things (11. 140).
 
 576 THE 'DIVINE 'PROVIDENCE 
 
 MISUSE. Man has the ability to misuse his faculties of liberty and rationality, 
 and from freedom in accordance with reason to confirm whatever he 
 pleases (n. 286[i]). 
 
 MIXED. What is not distinct is mixed up, giving rise to every imperfection of 
 form (n. 4 r 4]). 
 
 MOABITKS. Each nation with which the children of Israel waged war signified 
 some particular evil (n. 251[s]). It is not known in this world what 
 kingdoms in Christendom answer to the Moahitcs and others with whom 
 the children of Israel waged war, and yet there are those who do answer 
 to them (n. 251 [4]). 
 
 MODES. The modes of Divine providence are the ways by which man becomes 
 a man and is perfected in respect to his understanding and will (n. 
 335[i]). The modes by which the Divine providence operates upon the 
 means and by the means to form man and to perfect him are infinite in 
 number and in variety. The modes are most secret (n. 336). 
 
 MOHAMMEDAN RELIGION (THE), was raised up by the Lord's Divine providence 
 to destroy the idolatries of many nations (n. 255[2,4]). The Moham- 
 medan religion acknowledges the Lord as the Son of God, as the wisest 
 of men, and as a very great prophet who came into the world to teach 
 men (n. 255[i,3]). This religion would not have been accepted by so 
 many kingdoms if it had not been adapted and suifed to the ideas of 
 thought and to the life of them all (n. 255[4]). All of that religion who 
 acknowledge the Lord as the Son of God and at the same time live ac- 
 cording to the commandments of the decalogue, which they have, by 
 shunning evils as sins, come into a heaven that is called the Moham- 
 medan heaven (n. 255fs]: see also 238). 
 
 MOOR. The child of a black or Moorish father by a white or European woman is 
 black, and vice versa (n. 277ct[s]). 
 
 MORAL. The civil and moral man can also become spiritual, for the civil and 
 moral is a receptacle of the spiritual (n. 322[i]). He is called a moral 
 man who makes the laws of tlie kingdom wherein he is a citizen his 
 inorais and his virtues, and from reason lives them (n. 322[i]). 
 
 MORALISTS. The state after death of natural moralists who believe that civil 
 and moral life with its prudence accomplishes everything and Divine 
 providence nothing (n. 117[2]). 
 
 MORAVIANS. Moravianism mentioned among heresies (n. 259, 238); as enthusi- 
 astic spirits (n. 321 [3]). 
 
 MORNING. Why Lucifer is called "the Son of the morning" in Isaiah xv. 19 
 (n. 257[3l). 
 
 MORTAL. In order that every man may live to eternity that which is mortal in 
 him is taken away (n. 324[3]). The mortal man is his material body, and 
 this is taken away by its death (n. 324[s]). 
 
 MOST ANCIENT CHURCH. The men of that church were in the beginning the 
 wisest of men (n. 241[i]). 
 
 MOUTH. In Luke vi. 45, the "mouth" signifies thought which pertains to the 
 understanding (n. 80). In the spiritual sense the "mouth" means 
 thought because thought speaks by means of the mouth (n. 80). 
 
 MOVEMENT. Withdraw effort from movement and movement would stop (n. 
 3[2]). 
 
 MULTIPLICATIONS (see. FRUCTIFICATIONS). 
 
 MUSCLES. The workings of both brains into fibres, of fibres into muscles, and 
 muscles into actions (n. 180[6]). 
 
 MYRIADS. Heaven is composed of myriads of myriads; and myriads enter it 
 each year, and will continue to enter into it to eternity (n. 63). 
 
 NAILS. Tt is known that in man. in addition to forms organized of blood vessels 
 and nervous fibres, which are called viscera, there are skins, membranes, 
 tendons, cartilages, bones, nails, and teeth (n. 326[ioj). (See BONES.) 

 
 INDEX 577 
 
 NAKEDNESS. The "nakedness" of Adam and Eve his wife, that they were not 
 ashamed of, signified the state of innocence (n. 275). 
 
 NAME. In the Word " the name of God " signifies God with every thing that is 
 in Him and that goes forth from Him. And as the Word is the Divine 
 going forth, which is " the name of God," and as all the Divine things that 
 are called the spiritual things of the church are from the Word, they, too, 
 are " the name of God " (n. 2300]). In the spiritual world each one has 
 a name that is in harmony with the quality of his love and wisdom ; for 
 as soon as any one enters a society or into association with others, he 
 immediately has a name that is in accord with his character (n. 230[i]). 
 "Name " signifies the nature of the state of love and wisdom or of good 
 and truth (n. 230U1). Naming is effected by spiritual language, which is 
 such that it is capable of naming every thing (n. 230[i]). A name in- 
 volves the entire state of the thing (n. 230[i]). 
 
 NATIONS are distinguished from each other merely by the face (n. 277a|>]). The 
 nation that regards the precepts of the decalogue as Divine and lives ac- 
 cording to them from a religious motive is saved (n. 254[>]). Most 
 nations remote from Christendom regard these not as civil but as Divine 
 laws, and hold them sacred (n. 25i[2l). In the earliest times tribes, fam. 
 ilies, and households dwelt apart from one another, and not under general 
 governments as at the present day (n. 215[2]). When a religion has been 
 once implanted in a nation the Lord leads that nation according to the 
 precepts and dogmas of its own religion (n. 254[2l). (See GENTILES.) 
 
 NATURAL. The natural does not communicate with the spritual by continuity, 
 but by correspondences (n. 41). Natural and temporal things are not only 
 such as are proper to nature but also such as are proper to men in the 
 natural world (n. 220,4]). Natural things that are proper to nature have 
 relation in general to times and spaces, and in particular to the things 
 that are seen on the earth (n. 220U]). 
 
 NATURALISTS. Those who confirm themselves in the appearance that one's own 
 prudence is everything and the Divine providence nothing are in falla- 
 cies; and as far as they confirm themselves by fallacies they become 
 naturalists, believing nothing but what they are able to perceive by 
 some bodily sense, especially by the sense of sight (n. 310[i]). 
 
 NATURE. The things proper to nature are especially spaces and times, both hav- 
 ing limit and termination (n. 219[i]). The extremes or outmosts of 
 nature are not receptive of the spiritual and eternal things in conformity 
 to which the human mind was formed as these are in themselves (n. 
 220; 3 ]). 
 
 NEBUCHADNEZZAR.-B.V the statue seen by Nebuchadnezzar in a dream, the first 
 four churches are meant; also the golden, the silver, the brazen, and 
 the iron ages mentioned by ancient writers (n. 328[3]). 
 
 NEIGHBOR. In what loving the neighbor as one's self consists (n. 94). 
 
 NOAH. The Ancient Church is depicted in the Word by Noah and his three sons, 
 and by their posterity (n. 328bl). 
 
 NOSE. The nose signifies perception of truth. The closing of the nose in the 
 spiritual world means that they have no perception (n. 310[i]). The nose 
 does not smell from itself, but it is man's mind or spirit that there per- 
 ceives things by the sense, and is affected by the sense in accordance 
 with its nature (n. 314[i]). Man knows scarcely anything as to how the 
 nose smells (n. 336). 
 
 OBOTFARDIGAS FORBINDER (Hindrances or Stumbling-blocks of the Impenitent) 
 (n. 258(51). 
 
 ODORS. Every delight corresponds to an odor, and in the spiritual world may 
 be converted into an odor. The general delight in heaven is sensed as 
 the odor of a garden, with variety;. . . .while the general delight of hell 
 sensed as stagnant water into which different kinds of filth have been 
 thrown (n. 304).
 
 578 THE ^lyiNE TROYIDENCE 
 
 OFFSPRING. The parent's evil is transmitted to the offspring (n. 281E4J). 
 
 OIL signifies the good of charity (n. 32S[gJ). 
 
 OLD. All that have lived well, when they enter heaven come into an age like 
 that of early manhood in the world, and continue in it to eternity, even 
 those that had been old and decrepit in the world Women also, al- 
 though they had been old and wrinkled, return into the flower of their 
 age and beauty (n. 324f4]). 
 
 ONE. Divine love and Divine wisdom go forth from the Lord as a one (n. 4jil). 
 A one is impossible apart from a form, the form itself making the one 
 (n. 4|.2]). The form makes a one the more perfectly as the things enter- 
 ing into the form are distinctly different and yet united (n. 4(4]). Man is 
 such a one, human society is such a one, the church is such a one, also 
 the whole angelic heaven before the Lord (n. 4(3]). How perfectly dis- 
 tinct things are united and thus make a one (n. 4[$]). 
 
 OPERATION. The operation and progress of the end through means is what is 
 called the Divine providence (n. 331[i]). There can be no operation ex- 
 cept upon a subject, and upon it through means (n. 331[3]). The Divine 
 providence has for its end nothing else than reformation and consequent 
 salvation; this is its unceasing operation with every one (n. 257[i])- 
 Nothing of the operation of the Divine providence should be evident 
 to man's perception or senses, but he should nevertheless know about 
 it and acknowledge it (n. 175). The entire working (operation) of the 
 Lord is from first principles and from outmosts simultaneously (n. 
 220[3]). If tne operation of the Divine providence were made evident to 
 man's perception and senses he would not act from freedom in accord- 
 ance with reason, nor would any thing seem to him to be his (n. 176(i]). 
 The Lord's operations in the interior substances and forms of the mind 
 are not manifest to man (n. 174[i]). The operations of the organic sub- 
 stances of the body are natural, while those of the mind are spiritual; 
 and the two make one by correspondences (n. 279(7]). The soul's secret 
 workings (operations), of which man knows nothing because he has no 
 sensation of them (n. 296[i4], 336). The operation of the Lord's Divine 
 providence in conjoining man with the Lord, and the Lord with man 
 is not upon any particular of man by itself except as it is simultaneously 
 upon all things of man, from his inmost and from his outmost simul- 
 taneously (n. 125). The operation of the Lord's Divine providence to 
 withdraw man frcfm evils is constant (n. 177). 
 
 OPPOSITKS fight each other till one destroys the other (n. 18). Two opposites 
 cannot exist together in one substance or form without its being torn 
 asunder and destroyed (n. 233[2]). Every thing is known from its op- 
 posite (n. 38f2]). An opposite may take away perceptions and sensations 
 or may exalt them; when it mingles it.sell it takes away, but when it 
 does not mingle itself it exalts (n. 24). 
 
 OPPOSITION. The affections of heaven and the lusts of hell are diametrically 
 opposed to each other (n. 303). The quality of a good is known only by 
 its relation to what is less good, and by its contrariety (opposition) to 
 evil (n. 24). Opposition destroys (n. 1114J). 
 
 OPULENCE. Opulence, greater or less, in itself is but an imaginary something 
 (n. 250[2]). Such as have looked to riches and possessions solely for their 
 own sake and for what can be gained from them, after death, in place of 
 riches have poverty, and in place of possessions wretchedness (n. 220[io]). 
 (See RICHES, POSSESSIONS, WEALTH.) 
 
 ORDER. As God is order, so is He the law of H-is order (n. 331[2]). There is no 
 order possible without laws (n. 331 [2]). 
 
 ORGANIC 1 The operation, the changes, and variations in the state and form 
 
 ORGANS. / of organic substances (n. 279). What flows into the organs of the 
 external senses, or those of the body, #,re such things as are in the 
 natural world, while what flows into the organic substances of the inter- 
 nal senses, or those of the mind, are such things as are in the spiritual 
 world (n. 308(2]). As the organs of the external senses, or those of the
 
 INDEX 579 
 
 body, are receptacles of natural objects, so the organic substances of the 
 internal senses, or of the mind, are receptacles of spiritual objects (u 
 30S[2]). 
 
 ORGANIZATION, t The organization taken on in the world (by those who deny 
 
 ORGANIZE. 5 God) remains to eternity (n. 326[sp. In the brain there are 
 innumerable substances, and there is nothing there that is not organized 
 (n. 279[6]). 
 
 ORIENTALS. Tiie Christian religion is not adapted to the genius oi the Orientals 
 like the Mohammedan religion (n. 256[i]). 
 
 ORIGIN OF EVIL (THE), is from the abuse of the capacities peculiar to man that 
 are called rationality and liberty (n. 15). 
 
 OUTERMOST. There is a constant connection between the outermosts and the 
 inmosts; consequently as the outermost acts or is acted upon so the 
 interiors from the inmosts act or are acted upon (n. 180[3l). 
 
 OCTMOSTS. The Lord acts from man's inmosts and upon the unbroken series 
 to outmosts. The things that are in man's inmosts and in the series from 
 inmosts to outmosts are wholly unknown to man (n. 125). Man's out- 
 mosts are the things that are In the external of his thought (n. 125) The 
 Lord acts from inmosts and from outmosts simultaneously (n. 124, 
 220(3]). Intermediates are connected in unbroken series from inmosts 
 even to outmosts, and in outmosts they are together (n. 124U]). The 
 outmosts of life that man carries With him after deatli become quies 
 cent, and are in harmony with his interiors, that is, they act as one (n. 
 277b). Outmosts are reformed harmoniously with first principles while 
 man is in the world, and cannot be reformed afterward (n. 277h). 
 
 OWLS. The eyesight of the angels of heaven and the eyesight of the spirits of 
 hell illustrated by the sight of owls and bats (n. 167). 
 
 OWNERS. Those who ascribed all things to their own prudence called " owners " 
 (n. 309[2]). 
 
 PALACE OP WISDOM. The angels said they represent wisdom to themselves as a 
 palace, the twelve steps to which signify goods conjoined with truths and 
 truths conjoined to goods (n. 36). 
 
 PANCREAS (n. 180U], 279[7]> ; it purifies the blood (n. 336); it assorts (n. 174). 
 
 PARABLES. Why the Lord spoke in parables (n. 231[g]). 
 
 PARTICULAR. ( In every form, the general and the particular, or the universal 
 
 PARTICULARS. <, and the special, by wonderful conjunction act as one (n. 180UJ). 
 That is called universal which is made up of the most particular things 
 taken together, like any general thing that exists from its particulars (n. 
 201[2J). The Divine providence is in the minutest particulars of nature, 
 and in the minutest particulars of human prudence; it is from these 
 that it is universal (n. 201[3]). The Lord's Divine providence is universal 
 because it is in particulars, and it is particular because it is universal (n. 
 
 PAUL. Explanation of Paul's saying (Rom. iii. 28) respecting faith apart from 
 works (n. 115). 
 
 PEOPLE. The Israelitish and Jewish people represented the church (n. 245). 
 
 PERCEIVE. t If the operation of the Divine providence were made evident 
 
 PERCEPTION. > to man's perceptions and senses he would not act from freedom 
 in accordance with reason; nor would anything seem to him to be his 
 (n. 176[ i]). The quality of a good is known only by its relation to what is 
 less good, and by its contrariety to evil. From this comes all power to 
 perceive and to feel, since from this comes the quality of these powers 
 (n. 24). Perceptions and thoughts are derivatives of spiritual light (n. 
 173). What the Lord teacher He gives to man the ability to perceive 
 rationally, and this in two ways; in one man sees in himself that a thing 
 is so as soon as he hears it; in the other he understands it by means of 
 reasons (n. 15012]). The Divine good of the Divine love and the Divine 
 truth of the Divine wisdom are given to the evil and to the good, to the
 
 580 THE UiriNE VROYIDENCE 
 
 just and to the unjust; for unless they were given no one would have 
 perception and thought (n. 173). Perception and thought belong to life, 
 consequently they are from the same fountain from which life is (n. 173). 
 (See ENLIGHTENMENT, THOUGHT.) 
 
 PERFECT (TO BE). It is impossible for that which is perfecting to eternity to be 
 made perfect in an instant (n. 338[io]). Each degree of wisdom may be 
 perfected to its highest point, but it cannot enter into a superior degree 
 (n. 34[2]). 
 
 PERFECTIONS. All perfections increase and ascend by degrees and according to 
 degrees (n. 279fp]). 
 
 PERIPHERY (see CENTRE) 
 
 PERISH. Unless man had full liberty he not only could not be saved but would 
 even perish utterly (n. 281 [i]). 
 
 PERITONEUM is the general sheath of all the abdominal viscera (n. 180[4]). 
 
 PERMANENCE involves a perpetual springing forth (n. 3[2]). 
 
 PERMISSION. There are no laws of permission by themselves, or apart from the 
 laws of the Divine providence (u. 234). The Divine providence witli the 
 evil is a continual permission of evil, to the end that there may be 
 a continual withdrawal from it (n. 296[7J). It is not the Lord but man 
 that introduces evil of life into the will, and through the will into the 
 thought. This is what is called permission (n. 296[7]). All things that an 
 evil man wills and thinks are of permission (n. 296{8J). Evils are permit- 
 ted for the sake of the end, which is salvation (n. 249(3], ?? 5 ' 276M, 281). 
 The laws of Divine providence are the causes of permissions (n. 249[2]). 
 Nothing can be permitted without a reason, and the reason can be found 
 only in some law of the Divine providence, which law teaches why it is 
 permitted (n. 234). When God is said to permit, it is not meant that He 
 wills, but that on account of the end, which is salvation, He cannot 
 avert it;(n. 234). The Lord permits evils of life and many heresies in 
 worship that man may not fall into the most grievous kind of profan- 
 ation (n. 233[isl). (See PROFANATION.) 
 
 PHARISEES. Those who say with the lips pious and holy things, and counterfeit 
 the affections of love for these in tone and in gesture, and yet in heart do 
 not believe them or love them, are " Pharisees," from whom after death 
 all truth and good are taken away (n. 231 [4]). 
 
 PHILISTIA. Not long after the establishment of the church it was turned into a 
 Babylon, and afterwards into a Philistia (n. 204[2]. By "Philistia" is 
 meant faith separate from charity (n. 264[3J). 
 
 PHILISTINES. Those that make faith alone saving, and not a life of charity, are 
 meant in the Word by " Philistines " (n. 258[i], 326[i2],-251). 
 
 PLACES. The Lord foresees the places in hell of those who are not willing to be 
 saved, and the places in heaven of those who are willing to be saved 
 (n. 333[2]). The Lord provides their places for the evil by permitting and 
 by withdrawing, and for the good by leading (n. 333[2]). In the spiritual 
 world, in another's apartment no one can sit anywhere except in his own 
 place; if he sits elsewhere he loses his self-possession and becomes dumb 
 (n. 338U]). Whenever one enters another's room there he knows his own 
 place (n. 338U]). 
 
 PLEASANTNESS (see ENJOYMENT, DELIGHT). 
 
 PLEASURES (THE), of lusts for evil and the pleasures of affections for good cannot 
 be compared. The devil is inwardly in the pleasures of lusts for evil 
 and the Lord is inwardly in the pleasures of affections for good (n. 40). 
 
 PLEURA, the general sheath of the chest (n. 180[3]). 
 
 PLEURISY (n. 180). 
 
 POISON. Except for liberty to think and will evils and to put these away as if of 
 himself, combined with the Divine providence, evils would be like poison 
 kept in and not expelled, which would soon spread and carry death to 
 the whole system ; or like a disease of the heart itself from which the 
 whole body soon dies (n. 184). 
 POLYGAMISTS. A religion that makes it unlawful to marry more than one wife
 
 INDEX 38 1 
 
 is not accepted, but is rejected by those who for ages have been polygam- 
 ists (n. 256UJ). 
 
 POSSESSIONS. Eternal things relate to spiritual honors and possessions, which 
 pertain to love and wisdom in heaven (n. 216[i]). The natural man calls 
 honors and possessions Divine blessings (n. 216[i]). Honors and posses- 
 sions may be blessings and also may be curses (n. 2161.2]) ; they are bless- 
 ings to those who do not set their hearts upon them, and curses to those 
 who do set their hearts upon them (n. 217UJ). When dignities and pos- 
 sessions are blessings they are spiritual and eternal, and when they are 
 curses they are temporal and perishable (n. 21713]). Riches and posses- 
 sions are natural and temporal with those who look solely to them, and 
 to themselves in them ; but these same things are spiritual and eternal 
 with those who look to good uses in them (n. 2201 10]). The love of riches 
 and possessions for the sake of riches and possessions is the love of the 
 world, strictly, the love of possessing the goods of others by any device 
 whatever (n. 215[6]). (See OPULENCE, RICH us, WEALTH.) 
 
 POWER. The power (posse) to will and the power to understand are not from 
 man, but are from Him who possesses Power itself, that is, Power in 
 its essence (n. 88[i]). Every cn-ated thing is endowed with power (vis); 
 but power acts not from itself but from Him who bestowed the power (n. 
 3[s]). Before the last judgment the power (potentia) of hell prevailed 
 over the power of heaven (n. 263[s]). The wicked all believe themselves 
 to be powerful, while the good all believe themselves to be destitute of 
 power (n. 19[2j). Power in the seed is from God the Creator (n. 3[2]). 
 
 PRATER (THE LORD'S). The words "Hallowed be Thy name" mean that this 
 name must not be profaned (n. 230[i ]). 
 
 PREACHERS. The Word must needs be taught mediately through preachers ; 
 nevertheless it is not taught by them but by the Lord through them (n. 
 172[6J). A preacher can, while in the external state, teach things pertain- 
 ing to spiritual life, but when from this external state he is let into the 
 internal, if he is an evil man he sees nothing but falsity and does nothing 
 but evil (n. 298[i]). 
 
 PRECEPTS. The Lord has provided that there shall be in every religion precepts 
 like those in the decalogue (n. 254[2]). "To have the commandments " 
 (John xiv. 21, 23) is to know; and to keep them is to love (n. 33[s]). 
 
 PREDESTINATION. Any predestination except to heaven is contrary to the Di- 
 vine love (n. 330[2]). That any of the human race have been damned by 
 predestination is a cruel heresy (n. 33018J). 
 
 PREDESTINED. All men were predestined to heaven, and no one to hell (n. 
 32212], 329[i]). 
 
 PREDICATE. Whatever has existence derives from form that which is called 
 quality, and that which is called predicate (n. 4[2]). 
 
 PRESENCE. When any one in the spiritual world is thinking about another from 
 a desire to speak with him, the other immediately becomes present, and 
 they see each other face to face (n. 29[i i, 50, 326). He who does not love 
 another, or still more, he who hates another, does not see or meet him. 
 They are distant in the degree of the hate or absence of love (n. 326[2J). 
 Presence comes from the remembrance of another with a desire to see 
 him (n. 326[s]). The reason is that in the spiritual world there is no dis- 
 tance as in the natural world, but only an appearance of distance (n. 
 326[iJ). With every man there are spirits present, and they are as really 
 present as if the man were included in their society (n. 50[2l). Space and 
 time have nothing to do with that presence, because affection and thought 
 from it are not in space and time; and spirits and angels are affections 
 and thoughts therefrom (n 50[2]). 
 
 PRESENT. Who they are who think from what is present in the world and not 
 from what is present in heaven (n. 59). How any one in the spiritual 
 world shows himself present (n. 29, 50). (See PRESENCE.) 
 PRESERVATION (see CONSERVATION) (n. 3(3]). 
 PRIDE IN ONE'S INTELLIGENCE (n. 197UJ, 206Li], 321[8]).
 
 582 THE VI^INE YROWDENCE 
 
 PRINCE OF THE WORLD. That honors and possessions are bestowed by the devil 
 is confessed, lor from this he is called the Prince of the world (n. 2161.2]). 
 
 PRINCIPLES. In every man there are two principles of life, the one natural and 
 the other spiritual ; the natural principle of Hie being the heart's pulsa- 
 tion, and the spiritual principle of life the life's volition (n. 193t2]). 
 
 PROCEED (TO). Difference between creating and proceeding (n. 219[2]). Nothing 
 can proceed from any one except what is in him (n. 219[2j). Nothing 
 but what is temporal can proceed from man, and nothing but what is 
 eternal from the Lord (n. 219[2]). Of all that goes forth (from the Lord) 
 the Divine providence is primary (n. 331). 
 
 PROCEEDING (THE DIVINE). The Infinite and Eternal from itself is the Divine 
 going forth, that is, the Lord in others created from Himself, thus in 
 men and in angels (n. 55). This Divine going forth is the same as the 
 Divine providence (n. 55). 
 
 PRODUCE (TO). What is produced does not proceed, but is created (n. 219) 
 (.See TO PROCEED.) 
 
 PROFANATION. In the most general sense profanation means all impiety (n.229). 
 There are many kinds of profanation of what is holy (n. 226, 229-233), 
 some lighter and some more grievous, but they may be referred to seven 
 kinds (n. 23l[i]). The worst kind of profanation (n. 229). He that upholds 
 evil loves does violence to Divine goods, and this violence is called adul- 
 teration of good (n. 231[3l). In the Word, adulterations of good are depict 
 ed by adulteries, and falsifications of truth by whoredoms (n. 233[io]). 
 These adulterations and falsifications are effected by reasonings from the 
 natural man, which is in evil (n. 233[io]). (See TO PROFANE.) 
 
 PROFANE (THE) are those who profess to believe in God, who assert the holiness 
 of the Word, and who acknowledge the spiritual things of the church, the 
 most of whom, however, only with the mouth (n. 229). Such commit 
 profanation, for the reason that what is holy from the Word is in them 
 and with them ; and this which is in them and which makes some part 
 of their understanding and will they profane ; but in the impious who 
 deny the Divine and Divine things there is nothing that can be profaned 
 (n. 229). 
 
 PROFANE (TO). Those who profane holy things by mixing them with things pro- 
 fane are such as first accept and acknowledge them and afterwards back- 
 slide and deny (n. 228[i]). The seventh kind of profanation is committed 
 by those who first acknowledge Divine truths and live according to them, 
 but afterwards recede and deny them. This is the worst kind of profan- 
 ation (n. 231[7], 232). What is meant by "profaning the name of God " 
 (n. 230!2|). 
 
 PROFANERS mean all the impious who in heart deny God. the holiness of the 
 Word and the spiritual things of the church therefrom, which are essen- 
 tially holy things, and who also speak impiously of these (n. 229). Only 
 those who have a knowledge of holy things can profane them (n. 257[s]). 
 Difference between profaner and the profane (n 229). (See TO PROFANE.) 
 
 PROGRESSION. Each thing and all things in the growth of every shrub and 
 every herb of the field goes forth regularly and wonderfully from end to 
 end, according to the laws of their order. There can be nothing that in 
 its progress does not co on most regularly in accordance with the laws of 
 the Divine providence (n. 332' 2]). There must needs be a regular pro- 
 gression in the reformation and regeneration of men (n. 332f4]). Every 
 created thing goes forth from a First, which is the Infinite and Eternal, 
 to things last. And from things last to the First from whom it came (n. 
 56). 
 
 PROPHET. The "name" and "reward of a prophet" (Matt. x. 41, 42), mean the 
 state and the happiness of those who are in Divine truths (n. 230[3]). 
 
 PROPRIUM (THE) (see SELF, ONE'S OWN). 
 
 PROVIDE (TO). The Lord provides that every one may be saved (n 328(8]). It is 
 provided by the Lord that a new church should take the place of a former 
 devastated church (n. 328[io!).
 
 INDEX 583 
 
 PROVIDENCE (THE DIVINE), is the government of the Lord's Divine love and Di- 
 vine wisdom (n. 1, 2, 331, 337). Whence the Divine providence is and what 
 it is (n. 207). The restoration of the marriage of good and truth in every 
 created thing, and the consequent conjunction of the created universe 
 with the Lord through man, must be the end of the Divine providence 
 (n. 9). The Divine providence has as its end a heaven consisting of men 
 who have become or are becoming angels (n. 2712], 202). The Divine pro- 
 vidence looks, in every thing that it does, to what is infinite and eternal 
 (n. 46). The Infinite and Eternal in itself must needs look to what is in- 
 finite and eternal from itself in things finite (n. 52, 58). The Divine pro- 
 vidence in its whole progress with man looks to his eternal state (n. 59). 
 The laws of the Divine providence heretofore hidden in the wisdom of 
 of angels are now revealed (n. TOfe]). It is a law of the Divine providence 
 that man should act from freedom in accordance with reason (n. 71, 97). 
 It is a law of the Divine providence that man should as if from himself 
 put away evils as sins in the external man (n. 100). It is a law of the Di- 
 vine providence that man should not be compelled by external means to 
 think and will, and thus to believe and love, the things of religion, but 
 should guide himself and sometimes compel himself (n. 129). It is a law 
 of the Divine providence that man should be led and taught by the Lord 
 from heaven by means of the Word and by means of doctrine and 
 preaching from the Word, and this to all appearance as if by himself (n. 
 154). It is a law of the Divine providence that nothing of the operation 
 of the Divine providence should be evident to man's perceptions or 
 senses, but that he should, nevertheless, know about it and acknowledge 
 it (n. 175). If the operation of the Divine providence were made evident 
 to man's perceptions and senses he would not act from freedom in ac- 
 cordance with reason, nor would anything seem to him to be his (n. 176). 
 If man clearly saw the Divine providence he would set himself against 
 the order and tenor of its course, and would pervert and destroy it (n. 
 180). If man clearly saw the Divine providence, either he would deny 
 God or he would make himself to be God (n. 182). The Divine provid- 
 ence never acts in accord with the will's love in man, but constantly 
 against it. (n. 183[i], 234). The Lord in His Divine providence leads men 
 as silently as a hidden current or favoring tide bears a vessel (n. 186). It 
 is granted man to see the Divine providence in the back and not in the 
 face; and to see it in a spiritual state and not in his natural state. To 
 see the Divine providence in the back and not in the face is to see it after 
 it occurs and not before (n. 187[i]). The Divine providence works by 
 means, and the means are furnished through man or the world (n. 187b]). 
 The man who has become spiritual by the acknowledgment of God, and 
 wise by a rejection of what is his own (proprium), sees the .Divine pro- 
 vidence in the whole world and in all and each of the tilings in it (n. 
 189[i]). The Divine providence, because of it minute particulars is uni- 
 versal (n. 191, 202). The Divine providence is in the minutest particulars 
 of nature and in the minutest particulars of human prudence, and it is 
 from these that it is universal (n. 201[sl). The Divine providence, in 
 order that man may not perish, works so secretly that scarcely any one 
 knows of its existence (n. 211[i]). The Divine providence by constancy 
 and by change deals wonderfully with human prudence, and yet con- 
 ceals itself (n. 212U1). The Divine providence looks to eternal things, 
 and to temporal tilings only so far as they make one with eternal things 
 (n. 214). The conjunction of temporal things and eternal things in a 
 man is the Lord's Divine providence (n. 220[i]). All the laws of the 
 Divine providence have for their end the reformation and consequent 
 salvation o( man (n. 279[4l). The Divine providence is equally with the 
 evil and with the good (n. 285). The Divine providence, not only with the 
 good but with the evil as well, is universal in every least particular, and 
 yet it is not in their evils (n. 287). The Divine providence appropriates 
 neither good nor evil to any one ; but man's own prudence appropriates
 
 584 THE "VIVINE TROYIDENCE 
 
 both (n. 308). The Lord cannot act contrary to the laws of the Divine 
 providence, because acting contrary to them would be acting contrary 
 to His Divine love and contrary to His Divine wisdom, thus contrary to 
 Himself (n. 331). The subject of the Divine providence is man, the means 
 the Divine truths whereby man gains wisdom and the Divine goods 
 whereby he gains love (n. 331[3J). The Divine providence does all things 
 out of pure mercy (n. 337). The operation of the Divine providence for 
 the salvation of man begins at his birth and continues until the end of 
 his life and afterwards to eternity (n. 332, 333). Looking to what is in- 
 finite and eternal in the formation of the angelic heaven, that it may be 
 before the Lord as one Man which is an image of Himself, is the inmost 
 of the Divine providence (n. 64, 67, 68). The inmost of the Divine pro- 
 vidence respecting hell (n. 69). Who those who acknowledge God and 
 His Divine providence are like, and who those who acknowledge nature 
 and their own prudence (n. 208). Man's own (proprium) has an inborn 
 enmity against the Divine providence (n. 211[i]). Arguments of those 
 who confirm themselves against the Divine providence (n. 236-240). Ar- 
 guments refuted (n. 241-274). (See TABLE OF CONTENTS.) 
 
 PRUDENCE is from God, and not from man (n. 191[2]). That man's own prudence 
 is nothing is wholly contrary to appearance (n. 191[i]). Prudence has no 
 other source than intelligence and wisdom (n. 191[iJ). Man's own prud- 
 ence is from the love of self and from conceit in his own intelligence 
 (n. 321|8]). Human prudence is nothing (n. 70[i]). Man's own prudence 
 is nothing; it merely appears to be something, and should so appear (n. 
 191). Man from his own prudence persuades himself and corroborates in 
 himself that all good and truth are from himself and in himself, likewise 
 all evil and falsity (n. 312[i ]). Two priests in the spiritual world disputing 
 with a royal ambassador about human prudence (n.!97[2]). Whence man's 
 prudence is and what it is (n. 206, 316, 321[8]). What one's own prudence 
 is and what prudence not one's own is (n. 310-326). Who those are who 
 acknowledge nature and their own prudence (n. 208). Prudence is the 
 "talent" given the servants to trade with (Lukexix. ; Matt, xxv.) (n. 
 210[ 2 p. 
 
 PRUDENTLY. He who thinks and acts prudently as if from himself and at the 
 same time acknowledges that he does it from the Lord is a man, while 
 he who confirms in himself that every thing he thinks and does is from 
 himself is not a man (n. 32l[i]). 
 
 PUNISHMENT. Its own punishment follows every evil; it is as if its punishment 
 were inscribed upon the evil, and this punishment the wicked man en- 
 dures after death (n. 249[s]). No one is reformed by threats and punish- 
 ments, because they compel (n. 136[i]). (See COMPEL.) 
 
 PURIFICATION is effected in two ways, one by temptations, the other by ferment- 
 ations (n. 25). All cleansing from evils is from the Lord (n. 151[a]). The 
 Lord's Divine providence causes the evil and the falsity that are to- 
 gether to be serviceable in the way of equilibrium, of relation, and of 
 purification, and thus in the conjunction of good and truth in others (n. 
 21, 25). Means of purification and withdrawal of the delights of the lusts 
 of evil belonging to the internal man (n. 296[io]). (See CLEANSING.) 
 
 PURPOSE. To think from purpose is to will and to do (n. 152). Purposes are 
 thoughts from the will (n. 152). (See INTENTION.) 
 
 QUADRUPED. At first man would creep like a quadruped, but with an inherent 
 endeavor to raise himself upon his feet (n. 275). 
 
 QUAKERS classed with heretics (n. 259, 238); and enthusiastic spirits (n. 321). 
 
 QUALITY. Whatever has existence derives from form that which is called qual- 
 ity (n. 4[2]). (See FORM.)
 
 INDEX 585 
 
 RAIN (in Matt. v. 45, as elsewhere in the Word) means the Divine truth of the 
 Divine wisdom (n. 173, 292). 
 
 RATIONAL (THE) of those who are both in the appearance and in the truth is a 
 spiritual-rational, while the rational of those who are in the appearance 
 apart from the truth is a natural-rational (n. 154[3]). The natural-ration- 
 al may be likened to a garden as it is in the light of winter, while the 
 spiritual-rational may be likened to a garden as it is in the light of spring 
 (n. 154' 3D- Those who are rationally blind (n. 168[s]). 
 
 RATIONALITY is the faculty of understanding (n. 73[i,3]). Unless man possessed 
 a will from the faculty that is called liberty and an understanding from 
 the faculty that is called rationality he would not be a man (n. 96[4], 
 98[i], 167, 227, 285). Rationality and liberty are in man from the Lord (n. 
 73[i]). Rationality itself is from spiritual light, and not at all from 
 natural light (n. 167). It is the light of heaven which gives enlighten- 
 ment (n. 168[2|). By rationality a man may be raised up into wisdom al- 
 most angelic (n. 222[i]). Those that are in hell have the ability to 
 understand that is called rationality, but the spiritual light which these 
 have from rationality is changed into infernal light (n. 167). (See 
 FACULTY, LIBERTY, THE RATIONAL.) 
 
 RAVEN. The "raven " used to illustrate the confirmation of a falsity (n. 318UP. 
 
 REASON (TO). The Lord is willing that a man should think and talk about Di- 
 vine things, and also reason about them for the purpose of seeing a 
 thing to be so or not so (n. 219[s]). 
 
 REASONERS. Sensual men are above others shrewd and cunning, and ingen- 
 ious reasoners, and they call shrewdness and cunning intelligence and 
 wisdom, nor do they know otherwise (n. 310[2]). 
 
 RECEPTACLE. Man was created that he might be a receptacle of the Divine 
 love and of the Divine wisdom (n. 328[5l). How a civil and moral life 
 is a receptacle of spiritual life (n. 322[>1). 
 
 RECIPIENT. For good to be good in itself, and for truth to be truth in itself, 
 they must make one in the recipient, that is, in an angel of heaven or 
 a man on the earth (n. 10). 
 
 RECIPROCAL. The conjunction of the Lord with man, and the reciprocal con- 
 junction of man with the Lord is effected by means of the faculties of 
 rationality and liberty (n. 92, 96[6]). There is no conjunction of minds 
 unless it is reciprocal, and the reciprocation is what conjoins (n. 92[2]). 
 What the reciprocal in man is (n. 92(3]). The reciprocal conjunction of 
 angels with the Lord is not from the angels, but as if it were from them 
 (n. 28[ 4 ]). 
 
 REFORM (TO). The external man must be reformed by means of the internal, 
 and not the reverse (n. 150). Man is not reformed unless the external is 
 reformed as well as the internal (n. 151 [i]). The external is reformed by 
 means of the internal when the external refrains from the evils that 
 the internal does not will because they are infernal, and still more 
 when the external for this reason shuns evils and fights against them 
 (n. 151[i]). It is by means of the faculties called rationality and 
 liberty that man is reformed and regenerated by the Lord, and without 
 them he cannot be reformed and regenerated (n. 82, 85, 96[5]). No one 
 is reformed by miracles and signs (n. 130); nor by visions or conversa- 
 tions with the dead (n. 134); nor by threats and punishments (n. 136); 
 nor in states that do not spring from rationality and liberty (n. 138). No 
 one is reformed in a state of fear (n. 139) ; or in a state of misfortune (n. 
 140); nor in unhealthy mental states (n. 141); nor in a state of bodily 
 disease (n. 142); nor in states of ignorance (n. 143). After death man 
 can no longer bf> reformed and regenerated: he remains such as his 
 ruling love has been in this world (n. 17). Without a knowledge and 
 recognition of the evils and falsities and the goods and truths" of his 
 life and doctrine in himself, man cannot be reformed (n. 16). How the 
 internal man is reformed, and the external by means of it (n. 151).
 
 586 THE VIISINE T>ROYIDENCE 
 
 REFORMATION. All reformation is effected in completeness, that is, simultane- 
 ously in first principles and in outmosts; and outmosts are reformed 
 harmoniously with first principles while man is in the world (n. 277b). 
 Why man cannot be reformed afterwards (n. 2776). Man comes into the 
 state of reformation when he begins to think that there is such a thing 
 as sin, and still more when he thinks that this or that is a sin, and when 
 he examines it in himself and refrains from willing it (n. 84[5J). Stages 
 in reformation described (n. 151). Principal means of reformation (n. 
 233[s]). All reformation is effected by means of truth (n. 298U]). (See 
 REGENERATION.) 
 
 REGENERATE (TO). Man is to unite good and truth in him, or love and wisdom 
 as they are united in the Divine that goes forth from the Lord (n. 58) 
 With one who is regenerated the order of life is reversed; from being 
 natural he becomes spiritual (n. 84[6]). After death man can no longer 
 be reformed and regenerated (n. 17). (See TO REFORM, ACKNOWLEDG- 
 MENT.) 
 
 REGENERATION. The conjunction of man with the Lord and of the Lord with 
 man is what is called reformation and regeneration (n. 123[i]). Regen- 
 eration begins when man refrains from evils as sins; it progresses as he 
 shuns them, and is perfected as he fights against them ; and as he from 
 the Lord conquers them he is regenerated (n. 84[6]). By means of 
 rationality and liberty man is reformed and regenerated, and without 
 them he cannot be reformed and regenerated (n. 85). 
 
 RELATION. The conjunction of good and truth is provided by the Lord by 
 means of relation (n. 24). The quality of a good is known only by its 
 relation to what is less good, and by its contrariety to evil (n. 24). 
 
 RELIGION. To shun evils as sins is the Christian religion itself (n. 265[i]). 
 Hitherto men have not known that to shun evils as sins is the Christian 
 religion itself (n. 265[i], 278&). The Christian religion is accepted only in 
 the smaller division of the habitable globe called Europe, and is there 
 divided (n. 256). All the human beings that are born, however many 
 and in whatever religion, can be saved, provided they acknowledge God 
 and live according to the commandments in the decalogue (n. 253, 
 254[2], 322t4]). The Lord provides that there shall be some religion 
 everywhere, and that there shall be these two things in every religion 
 (n. 326[g]). No man gets his religion from himself, but throuch another 
 who has either learned directly from the Word or by transmission from 
 others (n. 254[i]). The Lord has provided that there shall be in every 
 religion precepts like those in the decalogue (n. 2540]). There are two 
 things that are at once the essentials and the universals of religion, 
 namely, acknowledgment of God and repentance (n. 340[2]). When a 
 religion has been once implanted in a nation the Lord leads that nation 
 according to the precepts and dogmas of its own religion (n. 254[2]). 
 Every nation that lives according to its religion, that is, that refrains 
 from doing evil because it is contrary to its god, receives something of 
 the spiritual in its natural (n. 322Up. In process of time every religion 
 declines and is consummated (n. 328[iJ). The understanding is blinded 
 not only by ignorance but also by a religion that teaches a blind faith ; 
 also by false doctrine (n. 144[i]). In every one that has any religion 
 there is implanted a knowledge that after death he will live as a man (n. 
 274[i]). To acknowledge God and to refrain from doing evil because it 
 is a-rainst God, are the two things that make a religion to be a religion 
 (n. 32%]). 
 
 RELIGIOUS SYSTEMS. Principles of various religious systems (n. 253, 254, 139). 
 Solomon's wives, seven hundred in number, represented the various 
 religions in the world. A concubine represents a religion (n. 245). The 
 Mohammedan religion is accepted by more kingdoms than the Christ- 
 ian religion (n. 255). (See MOHAMMEDAN.) 
 
 REMISSION (THE) of sin is not its removal; so far as evils are removed they are
 
 INDEX 587 
 
 remitted (n. 279, 280). Repentance precedes remission, and without 
 repentance there is no remission (n. 2sO). Man must examine himself, 
 see his sins, acknowledge them, confess them before God, and refrain 
 from them; this is repentance, remission of. sins, and consequently sal- 
 vation (n. 127). 
 
 REMIT. To every one the Lord remits sins. He does not accuse and impute. 
 And yet he can take them away only in accordance with the laws of 
 the Divine providence (a. 280). When sins have been remitted they are 
 not also removed; but when sins have been removed they have also 
 been remitted (n. 280). (See REMISSION.) 
 
 REPENTANCE precedes remission, and without repentance there is no remission 
 (n. 280). Repentance is void of meaning to those who believe that men 
 are saved out of mere mercy, however they live (n. 340[>]). Without re- 
 pentance man is in evil, and evil is hell (n. 340[3]). When a man wishes to 
 repent he must look to the Lord alone; if he looks to God the Father 
 only he cannot be cleansed; nor if he looks to the Father for the sake of 
 the Son, nor if he looks to the Son as merely a man (n. 122). Repentance 
 from sins is the way to heaven ; faith separate from repentance is not 
 faith ; and those who are not in faith because they do not. repent are in 
 the way to hell (n. 114[a], 127). 
 
 REPRESENT. The men of Judah and Israel were led into the land of Canaan 
 merely that they might represent the church (n. 132). A bad man 
 equally with a good man may represent the church and its internals by 
 means of the externals of worship (n. 132). 
 
 REPRODUCTION. The final thing to which the tree aims is seed, in which its re- 
 productive power exists anew (n. 3[2]). 
 
 RESIDENCE. The Lord has his residence in man, both in the evil and in the 
 good, in the two faculties called rationality and liberty (n. 96[5]). 
 
 RESTORATION (THE) of the marriage of good and truth in every created thing 
 and the consequent conjunction ol the created universe with the Lord 
 through man must be the end of Divine providence (n. 9). 
 
 RESURRECTION. In every one that has any religion there is implanted a know- 
 ledge that after death he will live as a man (n. 274[i]). 
 
 REVENGE has its source in the love of self (n. 2760]). 
 
 REWARD. The reward of a prophet (Matt. x. 41, 42) means the happiness of 
 those who are in Divine truths; and the reward of a righteous man 
 means the happiness of those who are in Divine goods (n. 230(3]). 
 
 RICHES. What the love of riches and dignities for their own sake is, and what 
 the love of dignities and riches for the sake of uses is (n. 215[6J). How 
 the love of riches arose (n. 215U]). (See POSSESSIONS, WEALTH.) 
 
 BULK (LOVE OF), when it gradually came in (n. 2151s]), and the result (n. 215[s]) 
 
 RULE (TO). The Lord rules the whole angelic heaven as one man; the Lord 
 rules heaven as the soul rules its body ; the whole human race is ruled 
 by the Lord, not through heaven but from heaven by the Lord, conse- 
 quently from Himself, because He is heaven (n. 163). (See GOVERN.) 
 
 RUMINATING. Man's memory may be compared to the ruminating stomach of 
 certain animals. Man's memory contains truths which in themselves 
 are knowledges, and so far as by thinking, or as it were by ruminating, he 
 draws these from the memory, his spiritual mind is nourished (n. 233[8]). 
 
 SABBATH (THE) in the Israelitish church was the most holy thing of worship, for 
 
 it signified the union f truth with good and of good with truth in man, 
 
 for thus man is united to the Lord (n. 21). 
 SACRIFICES. Worship by sacrifices was first instituted in the Hebraic Church 
 
 which arose from Heber (n. 328[2]). 
 SAGES. That man's mind cannot die the sages or wise men of old saw; for they 
 
 said, " How can the mind die when it has the capacity to be wise ?" (n. 
 
 324[ 3 ]).
 
 588 THE "DIVINE PROVIDENCE 
 
 SALVATION. The Lord wills the salvation of all (n. 221). Without the Lord 
 there is no salvation. No one is saved for the reason that the Lord is 
 known to him, but because he lives in accordance with the Lord's com- 
 mandments (n. 330[6]). The Divine providence has for its end nothing 
 else than reformation and consequent salvation (n. 257[il). Salvation 
 can be accomplished only through an acknowledgment of the Divinity 
 of the Lord, and a confidence that the Lord effects salvation when man 
 lives according to His commandments. Instantaneous salvation from 
 mercy apart from means is impossible (n. 338). Instantaneous salvation 
 out of mercy apart from means is the "fiery flying serpent" in the 
 church (n. 340). (See SAVE (TO).) 
 
 SATAN. The falsity of evil and Satan are one (n. 33[s]). Those who confirm in 
 themselves the lusts of evil are called satans (n. 310[3l). 
 
 SAVE. It is of the Divine providence that every man can be saved, and that 
 those are saved who acknowledge God and live well (n. 325). No mortal 
 could have been saved unless the Lord had come into the world (n. 
 124[4]>. The operation of the Divine providence for the salvation of 
 man begins at his birth and continues until the end of his life, and 
 afterwards to eternity (n. 332-336). But no more can be saved than are 
 willing to be saved (n. 333[i]). Only those are willing to be saved who 
 acknowledge God and are led by Him (n. 333[i]). Everyone, in what- 
 ever heresies he may be in respect to the understanding, can be reformed 
 and saved if only he shuns evils as sins and does not confirm heret- 
 ical falsities in himself (n. 259[s]). That only those born within the 
 church are saved is an insane heresy (n. 330[5)). He who acknowledges 
 God and lives rightly becomes spiritual in his degree and is saved (n. 
 330[5]). 
 
 SECURITY of life arises either from the impious man's belief that there is no 
 life after death, or from the belief of him who separates life from salva- 
 tion (n. 340U]). 
 
 SEE. What the Lord teaches He gives man the ability to perceive rationally in 
 two ways seeing in himself that it is so, and understanding it by 
 means of reasons. His seeing it in himself is in his internal man : his 
 understanding it by means of reasons is in the external man (n. 150[2l). 
 
 SEED (THE) is the primal form of the love in which the father is; it is the form 
 of his ruling love with its nearest derivations, which are the inmost af- 
 fections of that love (n. 277a[ 3 ]). The soul is in the seed, for from the 
 seed is impregnation, and the seed is what is clothed with a body by the 
 
 SELF (ONE'S OWN). This own is the love of self and the love of the world there- 
 from, or is the love of the world and the love of self therefrom (n 
 206[i]). Man has a voluntary self (proprium) and an intellectual self;, 
 the voluntary self is evil, and the intellectual self is falsity therefrom 
 (n 298[sl) the love of self viewed in itself is the love ol ones own 
 (proprium): and man's own in respect to its affections, which are all 
 natural, is not unlike the life of a beast (n. 233[i2]). Not a gram of will 
 or of prudence that is his own is possible in any man (n. 293). No man, 
 accordine to the common understanding of his own, has any thing Hi! 
 own (n. 309[i1). The things proper to nature are especially spaces and 
 times, both having limit and termination; the things therefore proper 
 to man are those that belong to his own will and his own understanding 
 (n. 219[i]). All things proper to the Lord are infinite and eternal, thus 
 without time, consequently without limit and without end. Things 
 therefrom seemingly proper to man are likewise infinite and eternal, 
 yet nothing of them is man's, but they belong to the Lord alone in man 
 
 SENSATION. The quality of a good is known only by its relation to what is lees 
 good and by its contrariety to evil. From this comes all power to per- 
 ceive and to feel (n. 24).
 
 INDEX 589 
 
 SENSES. Of the senses of the body and their relation to the mind (n. 314). It 
 is man's mind or spirit that perceives things by the senses (n. 314[iJ). 
 
 SEXSUAL. The ancients called men who had confirmed appearances as truths, 
 and had thus become sensual, serpents of the tree of knowledge (n. 
 310[i]). Such a man is shrewd, crafty, and an ingenious reasoner above 
 others (see Gen. iii. 1) (n. 310[2,5]). 
 
 SEPARATION (see SEVERANCE). 
 
 SERPENT (THE) signifies the sensual of man and what is his own (proprium), 
 which in itself is the love of self and the pride of self-intelligence, thus 
 the devil and Satan (n. 313[>], 211). The "serpent " is evil of all kinds 
 (n. 211[i]). The "head of the serpent" (Gen. iii. 15) is love of self (n. 
 211[il). By "the fiery flying serpent" (Isa. xiv. 29) evil glowing from 
 infernal fire is meant (n. 340[i]). The ancients called those who believed 
 only the things perceived through the senses serpents of the tree ot 
 knowledge (n. 310[i]). The condemnation of the serpent (Gen. iii. 14) 
 signifies the condemnation of one's own love and one's own intelligence 
 (n. 313[ 3 ]). 
 
 SERVITUDE. Heavenly freedom is freedom itself, and consequently its opposite 
 is slavery, both to the good and to the evil (n. 43). Every man wishes to 
 be free, and to put away from himself non-freedom or servitude (n. 148). 
 Man does not know what spiritual servitude is and what spiritual liberty 
 is; he does not possess the truths that teach this; and without truths 
 spiritual servitude is believed to be freedom, and spiritual freedom to 
 be servitude (n. 149). To be led by good is freedom, and to be led by evil 
 is slavery (n. 43). Why man does not wish to come out of spiritual serv- 
 itude into spiritual liberty (n. 149). 
 
 ( see PARTICULARS). 
 
 SEVERANCE. So far as one denies the Lord he is severed from Him. Severance 
 causes hell to turn the man's face to itself, and he is then led to hell (n. 
 (n. 326[ 4 ,5p. 
 
 SHEATH. The pleura, which is the general sheath of the chest (n. 180[s]). The 
 peritoneum, the general sheath of the abdominal viscera (n. 180U]). 
 Sheaths surrounding the several organs, as the stomach, liver, pancreas, 
 spleen, intestines, mesentery, kidneys (n. 180[4]). 
 
 SHEEP. "To call the sheep by name " (John x. 2, 3) means to teach and to lead 
 every one who is in the good 'of charity according to the state of his love 
 and wisdom (n. 230[4]). 
 
 SHEPHERD (THE). To be saved the. Lord Himself must be approached, and who 
 ever goes to Him is a shepherd of the sheep (n. 230U]). 
 
 SHUN. So far as one shuns evils as diabolical and as obstacles to the Lord's 
 entrance he is more and more nearly conjoined with the Lord, and he 
 the most nearly who abominates them as so many dusky and fiery 
 devils (n. 33[ 3 ]). 
 
 SICKNESS. When a man is sick, and is thinking about death and the state of 
 his soul after death, he is not in the world, but in spirit he is withdrawn; 
 and in this state no one can be reformed (n. 142[i]). No one is relormed in 
 unhealthy mental states, because they take away rationality. For the 
 mind may be sick and unsound; and while a sound mind is rational a 
 sick mind is not(n. 141). When the body is sick the mind is also sick (n. 
 142[i]). Some unhealthy mental states named (n. 141). It is vain to 
 think that any can repent or receive any faith during sickness, for in 
 such repentance there is nothing of action, and in such faith nothing of 
 charity (n. 142[>]). If men had not been reformed before their sickness, 
 if they die they afterwards become such as they were before the sick- 
 ness (n. 142[2]). 
 
 SIDON, one ot the kingdoms in which the Ancient Church existed and where 
 the Ancient Word was known (n. 328[2]). 
 
 SIGHT. Man has an internal and an external sight (n. 166). Internal sight is
 
 >90 THE ^Dl^INE TROl/IDENCE 
 
 that of the understanding by spiritual objects, and the external sight is 
 that of the eye by natural objects (n. 166[i]). The eyesight of the angels 
 of heaven is formed for the reception of their light, and the eyesight ot 
 the spirits of hell for the reception of their light (n. 167). 
 
 SIGNS No one is reformed by miracles and signs, because they compel (n. 130). 
 
 SIMPLE. The simpler and purer any thing is, the more and the fuller it is (n. 6). 
 The belief of many that there is an only first substance, the source of 
 all things, so simple that nothing is simpler, is a fallacy (n. 6). 
 
 SIMULTANEOUS. In the outmost there is a simultaneous presence of all things 
 from the first (n. 124(4]). The Lord acts upon every particular in man 
 singly, but simultaneously through all things of his form (n. 124[3]). 
 The Lord acts from inmosts and from outmosts simultaneously (n. 
 124[4]). How the simultaneous produces the successive (n. 12). 
 
 IINGLY \ ( see PART1CULARS and UNIVERSALS). 
 
 SINS. When sins have been removed they have also been remitted; but not the 
 reverse (n. 280). Of those who confess themselves guilty of all sins and 
 do not search out any sin in themselves (n. 2786). A confession of all 
 sin is unconsciousness of all (n. 2786[i]). 
 
 SKELETONS. Of profaners who in the light of heaven look like skeletons; 
 some like skeletons of the color of bone, some as fiery skeletons, and 
 others as charred (n. 226). 
 
 SKIN (THE) does not feel from itself, but it is man's mind or spirit that there 
 perceives things by the sense, and is affected by it in accordance with 
 its nature (n. 314[i]). Man knows so little as to amount to scarcely any- 
 thing of how the skin feels (n. 336). It has been provided by the Lord 
 that those who could not be reached by the Gospel, but only by a relig- 
 ion, should also have a place in the Divine Man, that is, heaven, consti- 
 tuting those parts that are called skins, membranes, cartilages, and 
 bones (n. 254[s], 326[io]). 
 
 SLAVERY (see SERVITUDE). 
 
 SMELL. All that a man sees, hears, smell, tastes, and feels, flows in (n. 308[>J). 
 Evil in itself is a stench, while good in itself is fragrant (n. 305). 
 
 SMOKE, like that of a conflagration, through which no spiritual truth in its own 
 light could pass, surrounds the hells of those who are loves of self and 
 the world (n. 250U]). 
 
 SOCIETY. The entire heaven is arranged in societies according to the affections 
 of good, and the entire hell according to the lusts of evil opposite to the 
 affections of good (n. 278616]). As to his spirit every man is in some 
 society ; in a heavenly society if he is in an affection for good, but in an 
 infernal society if he is in a lust of evil (n. 2786[6], 296[6], 307). Some- 
 times when in deep meditation he appears there (n. 296[6]). But a man 
 is not there in the same way as a spirit who has been assigned to the 
 society, for a man is constantly in a state to be reformed, and he is 
 transferred by the Lord from one society to another, in accordance with 
 his life and its changes (n. 307b]). Each society in heaven is as one 
 man before the Lord (n. 64). 
 
 SOCINIANISM AND ARIANISM, which reign in more hearts than you believe, arose 
 from the thought of God as three persons (n. 262[2], 256[s]). 
 
 SOCINIANS, their final condition in the other life (n. 2311.6] ; also 257U]). 
 
 SOLOMON represented the Lord after his coming; and because the Lord after 
 the glorification of His Human had power over heaven and earth, so 
 Solomon appeared in glory and magnificence, and possessed wisdom 
 above all the kings of the earth (n. 245). Why he was permitted to 
 establish idolatrous worship and to marry so many wives (n. 245; see 
 also n. 236). 
 
 SOMETHING. Every thing that perishes and comes to nothing is inwardly in it- 
 self nothing; outwardly it is something, but it is not so inwardly (n. 
 217[6]). There is an appearance that good is something apart from
 
 INDEX 591 
 
 truth, and that truth is something apart from good; and yet they are 
 not (n. ll[i]). Good is nothing apart from truth and truth is not any thing 
 apart from good (n. ll[i]). That which is both in good and in truth is 
 something; but that which is both in evil and falsity is not anything (n. 
 19[i]). Unless the Infinite God were the All and were Substance itself 
 and Wisdom itself, man would not be anything (n. 46[2]). 
 
 SOUL. Every one's soul is from the father, and from the mother it is merely 
 clothed with a body (n. 277a[^]l The soul is in the seed, for from the 
 seed is impregnation, and the seed is what is clothed with a body by the 
 mother (n. 277a[^]). Man's soul is nothing else than the iove of his will 
 and the love therefrom of his understanding (n. 199[s]). If man attrib- 
 utes all things to himself and to nature the love of self becomes the 
 soul; but if he attributes all things to the Lord love to the Lord becomes 
 the soul (n. 199[s]). Naturalists have been able to comprehend the state 
 of the soul after death only in a sensual way, and not spiritually (n. 
 310[s]). Of the secret operations of the soul in the body (n. 296[i4],~336). 
 
 SOUND. Tune corresponds to affection, and speech to thought (n. 279[8]). The 
 affection of one's love can be recognized from one's tone when speak- 
 ing; and from the variation of it, which is speech, his thought can be 
 recognized (n. 194). The tone of the voice in speaking and singing, and 
 its articulations which are words of speech, and the modulations of 
 singing, are made by the lungs (n. 279[8]). Hypocrites are sometimes 
 permitted in the spiritual world to speak otherwise than as they think, 
 and by the discord their hypocrisy is disclosed (n. 224[s]). 
 
 SPACE AXD TfidE are properties of nature (n. 51). Time is only an appearance 
 in accord with the state of affections from which thought springs. The 
 same is true of thought about distance in space (n. 49). In the spiritual 
 world there is no space, but there distance and presence are appearances 
 in accordance with similarities and dissimilarities of affection (n. 33U]). 
 Angels and spirits are not in space and time, but only in the appearance 
 of them (n. 50[i]). 
 
 SPEAK. The simple and the wise speak alike but do not think alike (n. 162[3J). 
 In the spiritual world no one can speak otherwise than he thinks (n. 
 224[3]). All speech flows from thought as an effect from its cause (n. 
 30S[2]). Everything that a man says and does flows in, although deriv- 
 nediately (n. 308b]). Unless man had an external and an 
 
 atively or me 
 
 internal of thought from liberty and rationality he would not be able to 
 
 speak, but only to utter sounds like a beast (h. 104[2l). 
 
 SPEAKING, i How the articulations of speech and the modulations of singing 
 SIXGIXG. ) are produced (n. 279[8]). (See SOUND.) 
 SPEECH corresponds to thought, and tone to the affections (n. 279[8]). 411 speech 
 
 flows from thought as an effect from its cause (n. 308[2]). How speech is 
 
 produced (n. 279[8]). (See SOUND.) 
 SPHERES. In the spiritual world all are joined together in accord with the 
 
 spheres that exhale from their affections through their thoughts (n. 
 
 196). What each one is is recognized from the sphere of his life (n. 196). 
 SPIDER (THE). Infernal love with its affections for evil and falsity likened to a 
 
 spider with its surrounding web (n. 107). 
 SPIRALS. Changes and variations in the organic forms oT the mind cannot be.; 
 
 expressed in words of natural language except as vortex-like circlings ' 
 
 inward and outward, after the manner of perpetual and curving spirals. 
 
 wonderfully combined into forms receptive of life (n. 319L2])" In the 
 . good these spiral forms are turned forward towards the Lord, but with 
 
 the evil they are turned backward toward hell (n. 319[3i). 
 SPIRIT (THE). Every man's spirit is affection and the thought therefrom (n. 61, 
 
 196) 
 SPIRIT (THE HOLY). What is meant by the sin against the Holy Spirit which is 
 
 not forgiven (n 98[s], 231[6]). 
 SPIRITS are joined together in accord with the spheres that exhale from their
 
 592 THE T^iyiNE TROWDENC.E 
 
 .affections through their thoughts (n. 196). All in the spiritual world 
 think from the affections of their life's love (n. 196). Conversation with 
 the dead would have the same effect as miracles one would be per- 
 suaded and forced, and thus be deprived of rationality, and at the same 
 time evils are shut in, to break out with blasphemy and profanation. 
 But this takes place only when some dogma of religion has been im- 
 posed upon the mind by spirits, which is never done by any good spirit, 
 still less by any angel of heaven (n. 134b). Swedenborg's personal ex- 
 periences with spirits (n. 135). 
 
 SPIRITUAL MAN (THE). The natural man, however civilly and morally he may 
 act, is called dead ; but the spiritual man is called living (n. 322(3]). Man 
 becomes spiritual by the acknowledgment of God (n. 189[i]), and not do- 
 ing evil because it is against God (n. 322[sl). The spiritual state (n. 189). 
 
 SPIRITUAL SENSE OF THE WORD. Why that sense has not been revealed before. 
 Now revealed for a new church that will acknowledge and worship the 
 Lord alone and will hold his Word hol# (n. 264). 
 
 SPLEEN (n. 156, 279[7]). The spleen purifies the blood (n. 336). 
 
 SPONGE. When truth has been taken away from a man, after death, he im- 
 bibes such falsity as agrees with his evil as a sponge imbibes water 
 (n. 17). 
 
 SQUARING OF THE CIRCLE. Comparison between angelic wisdom and Divine 
 wisdom drawn from what is said about squaring the circle (n. 335[2]). 
 
 STATES. Every man when he becomes a spirit is introduced by turns into the 
 two states of his life, the external and the internal (n. 298[i]). The spirit- 
 ual state of man (that after death) is wholly different from the natural 
 state (n. 338U]). A spirit is usually let into alternate states of wisdom 
 and insanity that he may see the latter from the former (n. 223). From a 
 man's state in the natural world no conclusions can be formed about 
 what his state will be after death (n. 308[s]). To understand how man is 
 regenerated three things must be considered ; his first state, which is a 
 state of damnation; his second, which is a state of reformation ; and 
 his third, that of regeneration (n. 83). No one is reformed in states that 
 do not spring from rationality and liberty (n. 138). These states are 
 many; some enumerated (n. 138-144). 
 
 STATUE (THE) seen by Nebuchadnezzar in a dream (Dan. ii. 32, 33), means the 
 four churches the Most Ancient, the Ancient, the Hebraic, and that of 
 Israel and Judah (n. 328[2]). He who, because he knows that wisdom 
 and prudence are from God, still waits for influx, becomes like a statue 
 (n.321[i]). 
 
 STATUTES (THE) of the church with the nation of Israel and Judah represented 
 the spiritual things of the church, which are its internals (n. 245). 
 
 STOMACH, its function and operation (n. 279[7], 296fi4l, 336). Man's memory 
 may be compared to the ruminating stomach of certain animals (n. 
 233[81). No one knows how the soul operates to cause the stomach to 
 digest (n. 74, 180[6]). 
 
 STUMBLING-BLOCKS. Hindrances or Stumbling-blocks of the Impenitent (n. 
 
 SUBDUE. He who subdues the love of rule from the love of self easily subdues 
 all other evil loves, for this is their head (n. 146). 
 
 SUBJECTS. Affections and thoughts are possible only in substances and their 
 forms, which are subjects (n. 279[6], 319[2]). It is the form that makes 
 the subject, of which quality, state, power to effect, and any thing that 
 accords with the perfection of the form, can be predicated (n. 4[2]). 
 
 SUBSISTENCE (see PERMANENCE). 
 
 SUBSTANCE. There is an only substance which is the first substance and the 
 source of all things (n. 6[il, 157fi]). The sun of the spiritual world, 
 which is from the Lord, and in which the Lord is, is not only the first 
 substance but is also the only substance from which all thing are (n. 5). 
 Affections which belong to the will are nothing but changes and varl- 

 
 INDEX 593 
 
 ations of state of the purely organic substances of the mind, and 
 thoughts which belong to the understanding are nothing but changes 
 and variations in the form of these substances (n. 279[i], 319[i]). 
 
 SUBSTANTIATE. The spiritual sun is the first and only substances from which 
 all things are; infinitely more things are in that substance than can 
 appear in the substances that spring from it, which are called substan- 
 tiate (or composited), and at length material (n. 6[2]). 
 
 SUCCESS i VK. How the simultaneous produces what is successive (n. 12). (See 
 SIMULTANEOUS.) 
 
 SUN. The Lord produced from Himself the sun of the spiritual world, and 
 through that sun all things of the universe (n. 6[i]). That sun, which is 
 from the Lord, is not only the first substance but is also the only sub- 
 stance, from which all things are (n. 5[i|). The spiritual sun, which is 
 from the Lord, and in which the Lord is, is itself the only substance, 
 and this substance is not in space. It is the all in all, and it is the 
 greatest and the least of the created universe (n. 6[i]). The Lord ap- 
 pears above the angelic heaven as a sun (n. 162[i]). By the " sun " in 
 the Word is meant the Divine love (n. 173, 292). In respect to their sight 
 the Lord is above the angels in their sun, but in respect to the life of 
 their love and wisdom He is in them (n. 31). From the sun of the world 
 heat and light flow in alike into trees that bear evil fruit and good fruit 
 (n. 160). 
 
 SUPPER (THE HOLY) confirms the remission of sins in those who repent, because 
 in that Supper or communion every one is kept looking to the Lord 
 alone (n. 122). 
 
 SUPPLY. Every power must have a supply that must be imparted to it, and 
 thus a determination from what is more internal or higher than itself 
 (n. 88). 
 
 SWEDEN BORG talked with many after their death in Europe and its various king- 
 doms, in Asia and Africa and their various kingdoms, and they were 
 all near him (n. 50(3]). He talked with those who lived many ages ago; 
 with those who lived before the flood and with some who lived after it, 
 with those who lived in the time of the Lord and with one of His 
 Apostles, and with many who lived in later ages. They all appeared 
 like men of middle age, and they said that they knew nothing about 
 death except that it is damnation, (n. 324[4]). For several years he 
 talked with spirits and with angels, nor did any spirit dare, or any angel 
 wish, to tell him anything, still less to instruct him about any matter in 
 the Word, or about any matter of doctrine from the Word. He was 
 taught by the Lord alone, who was revealed to him, and appeared con- 
 stantly before his eyes as a Sun in which He is, in the same way that He 
 appears to the angels, and enlightened him (n. 135). When it was grant- 
 ed him by the Lord to speak with spirits and angels it was at once 
 revealed to him that neither thought nor will was from himself, but 
 that if good it was from the Lord, arid if evil it was from hell This was 
 demonstrated to him by much experience. Novitiate spirits wondered 
 at this state of mind, but he laid open the mystery to them, showing 
 that while he thought interiorly and perceived what flowed into his ex- 
 terior thoughts, and whether it was from heaven or from hell, and 
 rejected what was from hell and received what was from heaven, he still 
 seemed to himself to think and to will from himself (n. 290). Evil 
 spirits who infused evil thought into his mind detected and driven away 
 (n. 312[ 4 ]). 
 
 SWEDES, thinsrs plainly taught in their exhortation to the holy communion (n. 
 11<1], 258[5]). 
 
 SWORD." To be devoured by the sword " signifies to perish by the falsity of 
 evil (n. 2786[5]). 
 
 SYRIA, one of the countries where the Ancient Church existed, and where the 
 Ancient Word was known (n. 328[2]).
 
 594 THE 'DIVINE 'PROVIDENCE 
 
 SYRIANS (THE). Each nation with which the children of Israel waged war sig- 
 nified some particular kind of evil (n. 251 [3]). 
 
 SYSTOLE. Of the dilations and contractions of the heart called systole and 
 diastole (n. 319[i]). 
 
 TABLES OF THE LAW. There are two tables of the law, one for the Lord and 
 the other for man (n. 95, 326[;j). So far as man keeps the law of his 
 table as if from himself, so far the Lord enables him to keep the laws 
 of His table (n. 95). The laws of man's table all refer to love to the 
 neighbor, and the laws of the Lord's table all refer to love to the Lord 
 (n. 95). (See DECALOGUE.) 
 
 TALENT (THE). Prudence is the "talent" given to the servants to trade with, 
 of which they must render an account (Luke xix. ; Matt, xxv.) m. 210[2]) 
 
 TASTE cannot exist, apart from its form, which is the tongue (n. 279[6j). 
 
 TASTE (TO). Every thing that a man sees, hears, smells, tastes, and feels flows 
 in (n. 308[2]). 
 
 TEACH. The Lord alone teaches man, but mediately by means of the Word 
 when in a state of enlightenment (n. 135). The man who is taught 
 from the Word is taught by the Lord alone (n. 172[i]) How man is 
 taught by the Lord (n. 154-174). Every one is taught according to the 
 understanding that belongs to his own love; what is beyond this is not 
 permanent (n. 17215]). All who are taught by the Lord in the Word are 
 taught a few truths in the world, but many when they become angels 
 (n. 172! 5]). 
 
 TEETH (THE). It has been provided by the Lord that those who could not be 
 reached by the Gospel, but only by a religion, should have a place in 
 the Divine Man, that is, in heaven, constituting those parts that are 
 called skins, bones, etc. (n. 2541s], 326[io]). 
 
 TEMPLE (THE), built by Solomon signified both the Lord's Divine Human (John 
 li. 19, 21), and the church (n. 245). The destruction of the temple repre 
 sented the essential devastation of the church (n. 246). 
 
 TEMPORAL things that are proper to men in the natural world have relation in 
 general to dignities and possessions, and in particular to every one's 
 necessities, which are food, clothing, and habitation (n. 220[s], 215[i]). 
 Man pute off natural and te.mporal things by death, and puts on spirit- 
 ual and eternal things that correspond to them (n. 220U]). Nothing but 
 what is temporal can proceed from man, and nothing but what is eter- 
 nal from the Lord (n. 21912]). Temporal things and eternal things are 
 separated by man, but are conjoined by the Lord (n. 218). The temporal, 
 relatively, is nothing, and becomes nothing when it is ended (n. 59). 
 
 TEMPTATIONS (SPIRITUAL), are nothing else than combats against the evils and 
 falsities that are exhaled from hell and affect man (n. 25). Genuine 
 temptations have as their object things spiritual (n. 141). Temptations 
 are infestations by the evil who are with men (n. 19[a]). 
 
 TENDONS (THE). The heavenly Man, which is heaven, if all the organized 
 forms of the human body are to be in it, must be composed not of men 
 of a single religion but of men of many religions (n. 326[io], 254). 
 
 THEFT, the love of self its source (n. 276(2]). 
 
 THIEF AND ROBBER (THE). Whoever does not go to the Lord to be saved is " a 
 thief and a robber" (John x. 1) (n. 23014]). 
 
 THINK. It was shown to spirits that no one thinks, nor can think, from him- 
 self, but that it is from influx (n. 288). No one thinks from himself, but 
 only from others; neither do these think from themselves, but all think 
 from influx out of heaven, and heaven by influx from the Lord (n. 
 289[2], 294, 308). All think from the Lord, and this is true both of the 
 evil man and of the good (n. 308). Whoever does not think above the 
 sensual is in the darkness of night regarding the state of his life (n. 
 274[io]). What it is while one is thinking from the present to think at
 
 INDEX 595 
 
 the same time from the eternal (n. 59). It is from a law of the Divine 
 providence that man should think as if from himself and should act 
 prudently as if from himself, but should nevertheless acknowledge that 
 he does it from the Lord (n. 32l[i]). No one thinks from time and space 
 when thinking of those who are in the spiritual world (n. 50[4]). (See 
 THOUGHT.) 
 
 THINK AND WILL (TO). The essential Divine is to think and to will from itself, 
 while the essential human is to think and will from God (n. 293). Think- 
 ing and willing are spiritual, speaking and doing are natural (n. 71). 
 
 THORNS AND THISTLES (THE) that the earth was to bring forth (Gen. iii. 18) 
 signify pure falsity and evil (n. 313[3]). 
 
 THOUGHT. No thought is possible to man except from some affection of his life's 
 love; thought is nothing but the form of affection (n. 198). All of man's 
 thoughts are from the affection of his life's love; and apart from these 
 there are and can be no thoughts whatever (n. 193[i]). Thoughts, which 
 belong to the understanding, are nothing but changes and variations in 
 the form of the purely organic substances of the mind (n. 279[6]). Every 
 man has an external and an internal of thought (n. 103, 106-110, 120, 
 139, 145, 150). The affections associated with perceptions constitute 
 man's internal, and the enjoyments of affections associated with 
 thoughts constitute his external (n. 106[i]). By the external and inter- 
 nal of thought the same is meant as by the external and internal man 
 (n. 103). The external of man's thought is in itself of the same char- 
 acter as its internal (n. 106). The internal of thought and the external 
 ot thought are distinct like what is prior and what is posterior, or what 
 is higher and what is lower (n. 145fi]). The interiors of man mean the 
 internal of his thought, of which he knows nothing until he comes 
 into the spiritual world and its light, which he does after death (n. 
 233[i]). The internal of thought in man is bound to the external of 
 thought by such a bond that they cannot be separated (n. 233[i]). That 
 both exterior and interior thought are possible to man is clearly evident 
 from his being able from his interior thought to look upon his exterior 
 thought and to judge of it whether it is evil or not evil (n. 104[2]). 
 Thought from this exterior enlightenment sees a thing on both sides; on 
 the one it sees the reasons that confirm, on the other the appearances 
 that invalidate; the latter it disperses, the former it collects (n. 1681s]). 
 From thought abstracted from time and space a comprehension of the 
 Divine omnipresence and the Divine omnipotence, also of the Divine 
 from eternity, is possible (n. 51). If you should withdraw thought from 
 speech speech would stop (n. 30]). (See AFFECTIONS AND THOUGHT, 
 THINK, AFFECTION, ILLUMINATION.) 
 
 THREATS. No one is reformed by threats and punishments, because they 
 compel (n. 136). (See TO COMPEL.) 
 
 TIME is only an appearance in accordance with the state of affection from 
 which the thought springs (n. 49). (See SPACE AND TIME.) 
 
 TONE corresponds to affection, and speech to the thought (n. 279[8]). 
 
 TONGUE (THE) (n. 180[6], 279[8], 336). The tongue is the form of taste (n. 279[6]). 
 The tongue does not taste from itself; it is man's mind or spirit that 
 there perceives things by the sense, and is affected by the sense in ac- 
 cordance with its nature (n. 314[i]). Man knows so little as to amount 
 to scarcely anything as to how the tongue tastes (n. 336, 174). When it is 
 
 granted spirits speak with man in his mother tongue, but only a few 
 
 words (n. 135). 
 
 TORMENT (THE) of one in the delight of hell who is permitted to approach 
 heaven (n. 324[y], 338^6]). 
 
 TRACHEA or WINDPIPE, its functions (n.. 180[s], 279[8,Q]). 
 
 TRANSFERRED. Man is constantly in a state to be reformed, and if he is evil 
 he is transferred by the Lord from one society of hell to another, or if
 
 590 THE nilYINE TROWDENCE 
 
 he suffers himself to be reformed he is transferred from one society of 
 heaven to another, and this even until death (n. 307[2]). 
 
 TREE. There is a correspondence between man's life and the growth of a tree 
 (n. 332[3]). Man is depicted in the Word by a tree (n. 332(s]). Where the 
 tree falls there it lies. So, too, does a man's life when he dies remain 
 such as it has been (n. 277&). Heavenly love with its affections for good 
 and truth and perfections therefrom, together with the enjoyments from 
 these affections and thoughts therefrom may be likened to a tree with 
 an abundance of branches, leaves, and fruits (n. 107). The " tree of 
 life "means the Lord in respect to His Divine providence; and the 
 "tree of knowledge" means man in respect to his own prudence (n. 
 241[ 3 ], 313[2]). 
 
 TRIBES. In the earliest times tribes, families, and households dwelt apart, and 
 not under general governments as at this day (n. 215[2]). 
 
 TRINE (THE). It is in the Lord alone that this Trine in One is possible (n. 
 123[2]). 
 
 TRINITY. God is one in person and in essence, in whom is the trinity, and that 
 the Lord is this God (n. 262[7], 263[i]). 
 
 TRUTH. By truth is meant that which universally embraces and involves all 
 things of wisdom (n. ll[i]). Every thing of the understanding has re- 
 lation to truth (n. llfal). The genuine truths in which the spiritual 
 sense of the Word resides were not revealed by the Lord until the last 
 judgment had been accomplished, and the new church that is meant by 
 "the Holy Jerusalem" was about to be established by the Lord (n. 
 264[4]). How a truth from the Word, sent down out of heaven, was 
 changed into falsity in its descent through the hells (n. 2S8). 
 
 TYRE, one of the kingdoms in which the Ancient Church existed and in which 
 the Ancient Word was known (n. 328). 
 
 ULTIMATES (see OUTMOSTS). 
 
 UNDERSTAND. Two ways to perceive rationally: in one man sees in himself 
 that a thing is so, and in the other he understands it by means of 
 reasons (n. 150[2]). Understanding is the consort or mate of willing, 
 without which it cannot exist; and in the measure of your willing you 
 have the ability to understand (n. 96[2]). 
 
 UNDERSTANDING (THE), which is man's internal sight, is illumined by spiritual 
 light, just as the eye, or man's external sight, is illumined by natural 
 light (n. 166). There is an internal understanding and an external un- 
 derstanding (n. 111[2J). 
 
 UNDERSTANDING AND WILL. In every man, good or evil, there are two facul- 
 ties, one of which constitutes the understanding, the other the will (n. 
 285[i]). The faculty that constitutes the understanding is an ability to 
 understand and think. The faculty that constitutes the will is an abil- 
 ity to do these things freely, that is, to think and consequently f o speak 
 and to act in any way not contrary to reason or rationality (n. 285[i]). 
 Without rationality and liberty man would not possess will and under- 
 standing, and would not be man (n. 96[2]). An understanding has been 
 given to man, and this is separated from the will, to the end that he 
 may know, understand, and acknowledge what is good and what is evil, 
 and see what his will is (n. 278a[i]). Man's understanding is a recipient 
 of both good and evil and of both truth and falsity, but his will itself is 
 not. This must be either in evil or in good ; it cannot be in both (fc. 
 284). The will's love inspires the understanding with whatever it desires, 
 and not the reverse; it even destroys in the understanding every thing 
 that is not from itself (n. 209). Understanding apart from will cannot 
 think anything, or see or feel anything, or say or do anything (n. 3fiJ). 
 Man's life's will is led and his life's understanding is taught by the Lord 
 alone (n. 156).
 
 INDEX 597 
 
 UNION. ) The Lord's Divine providence continually labors to unite truth 
 
 UNITY. ) with good and good with truth in man, because such union is the 
 church and is heaven (n. 21). The union of love and wisdom called the 
 marriage of good and truth (n. 7). The greater the number ot those 
 that enter into the form of the Divine love, which is the form of forms, 
 the more perfect the unity becomes (n. 62). The union of charity and 
 faith and of the will and understanding (n. 82). 
 
 UNITE. To unite all affections into the form of heaven is possible only to Him 
 who is love itself and also wisdom itself, and who is at once Infinite anu 
 Eternal (n. 63). The unceasing object of the Divine providence is to 
 unite good to truth and truth to good in man, for thus man is united to 
 the Lord (n. 21). 
 
 UNIVERSAL. In every form, the general and the particular, or the universal 
 and the special, by wonderful conjunction act as one (n. 180[4]). That 
 is called universal which is made up of particular things taken together, 
 like any general thing that exists from its particulars (n. 201(2]). A uni- 
 versal apart from any particular is nothing (n. 2786[i]). The Divine is 
 universal from its least particulars, and it is these Divine particulars 
 that are called the universal (n. 294[6]). The Lord's Divine providence 
 is universal from the minutest particulars (n. 202[i]). . To acknowledge 
 God and to refiam from doing evil because it is against God are the two 
 universals of the church (n. 326[9,io], 328[i]). (See PARTICULAR, PAR- 
 TICULARS, SINGLE, SINGLY.) 
 
 UNIVERSE (THE), with each thing and all things therein, was created from Di- 
 vine love by means of Divine wisdom (n. 3). The Lord did not create 
 the universe for His own sake but for the sake of those with whom He is 
 to be in heaven (n. 27b]). God created the universe and all things 
 thereof from Himself and not from nothing (n. 46(3]). 
 
 USE is a good, and from the understanding which is conjoined or adjoined to 
 the use it has relation to truth; and from that the use has its quality 
 (n. life]). By uses goods are meant ; and therefore doing uses or goods 
 means serving others and ministering to them (n. 215[n]). Uses are 
 the goods that are called the goods of charity (n. 220[s]). By uses are 
 not meant merely the necessaries of life, which have relation to food, 
 clothing, and habitation for the individual and those dependent on him, 
 but also the good of one's country, of society, and of the fellow citizen 
 (n. 220Ui]>. They who are in the love of self and of the world perform 
 uses for the sake of reputation or gain, thus for the sake of self; while 
 those who perform uses do this from the Lord, and not from self (n. 
 215[i2], 217[2,3]). One who is led by the devil performs uses for the sake 
 of self and the world ; but one who is led by the Lord peforms uses for 
 the sake of the Lord and heaven (n. 215[is]). All who shun evils as sins 
 perform uses from the Lord, while all who do not shun evils as sins per- 
 form uses from the devil (n. 215[is]). The Lord's dominion is a domin- 
 ion of uses (n. 26, 25013]). The Lord provides that there shall be in hell 
 no person by whom, or no thing by means of which, some use is not 
 accomplished (n 26). Through His Divine providence the Lord con- 
 joins Himself with natural things by means of spiritual things, and 
 with temporal things by means of eternal things according to uses (n. 
 220[4]). The Lord conjoins Himself with uses by means of correspond- 
 ences, and thus by means of appearances in accordance with the con- 
 firmations of these by man (n. 220[6]). To whatever heiorht the love of 
 self climbs the lust of performing uses for the sake of its own glory 
 .burns in it (n. 250(3]). The Lord leads man into a love of uses that he 
 may esteem eminence not for his own sake but for the sake of uses (n. 
 183[4J). The wicked perform uses equally with the good, and the evil 
 from their fire with more ardor than the good (n. 252[a]).
 
 598 THE 'DIVINE 'PROVIDENCE 
 
 VARIATIONS of state in the purely organic substances of the mind (n. 195[s], 
 17918J, 319li]). 
 
 VARIETY. An image ol the Infinite and Eternal in the variety of all things is 
 apparent in this, that there is no thing that is the same as another, nor 
 can there be to eternity (n. 56[2]). Variety is infinite and eternal (n. 
 56[2l). In every matter from the greatest to the least of it there must be 
 variety (n. 24). The changing can have existence only in the constant, 
 the fixed, and the sure. Examples (n. 190[i]). The changes themselves 
 progress to infinity and have no end (n. 190[3]). 
 
 VASTATION. There is a gradual vastation of good and desolation of truth in 
 the church until its consummation is reached (n. 328[7]). 
 
 VEIL. The veil that is between interiors and exteriors, or between the spiritual 
 and the natural things of the mind, with the sensual (n. 311[2]). The 
 sensual finally close up the interiors of their minds, interposing a veil, 
 as it were, and afterwards they think below the veil, but not of any 
 thing that is above it (n. 310[i j). 
 
 VENA CAVA. The brain returns the blood vivified to the vena cava, and so back 
 again to the heart (n. 296Li4]). 
 
 VENTRICLE (LEFT) of the heart (n. 296fi4]). 
 
 VESSELS (LYMPHATIC AND LACTEAL) (n. 296[i4]). 
 
 VICAR. The life's love places a vicar below itself, which is called the love of 
 means (n. 109). 
 
 VICTORIES seem to be on the side of prudence, and sometimes not on the side 
 of justice, because man judges from the appearance (n. 252[i], 251ts,6]). 
 
 VIOLENCE. He that upholds evil loves does violence to Divine goods ; and he 
 who upholds false principles does violence to Divine truths (n. 231[3]). 
 
 VIRGINS (THE FOOLISH). Those that acknowledge truths with the lips but do 
 not with the heart, are like the foolish virgins who had lamps but no 
 oil, and were not admitted to the wedding (n. 328[9]). 
 
 VISCERA (n. 180[ 4 ], 27917], 296[i 4 ]). 
 
 VISIONARY. Diabolical visions have sometimes appeared, induced by enthus- 
 iastic and visionary spirits, who, from the delirium that possessed them 
 called themselves the Holy Spirit (n. 134a[3]). (See VISIONS.) 
 
 VISIONS. No one is reformed by visions, or by conversations with the dead, be- 
 cause they compel (n. 134a[i,3]). Visions are of two kinds, Divine and 
 diabolical. Divine visions are produced by means of representations in 
 heaven, and diabolical visions by means of magic in hell (n. 134o[i]). 
 There are also fantastic visions, which are delusions of an abstracted 
 mind (n. 134a[i,3]). Divine visions which are produced by means of re- 
 presentations in heaven are such as the prophets had, who were not in 
 the body but in the spirit when they were in these visions; for visions 
 cannot appear to any one in the waking states of the mind (n. 134a[i]). 
 Such visions do not take place at the present day ; if they did they would 
 not be understood, because they are produced by means of representa- 
 tion, each one of which is significative of the internal things of the 
 church and the arcana of heaven (n. 134a[s]). Diabolical visions have 
 sometimes appeared, induced by enthusiastic and visionary spirits (n. 
 134a[3l). It was foretold by Daniel (Dan. ix. 24) that visions would cease 
 when the Lord came into the world (n. 134a[3]). 
 
 VITAL HEAT is from the delights of the affections and from the enjoyments of 
 the perceptions and thoughts (n. 19501). 
 
 VOLITION. The volition of every good and the understanding of every truth are 
 not from man but from the Lord (n. 33). 
 
 WARS. All wars, however much they may belong to civil affairs, represent in 
 heaven the states of the church, and are correspondences (n. 251[3]). 
 Such were all the wars described in the Word, and such also are all 
 wars at this day (n. 251[s]). It is not known in this world what king-
 
 INDEX 599 
 
 doms in Christendom answer to the Moabites and Ammonites, what to 
 the Syrians and Philistines, or what to the Chaldeans and Assyrians, 
 and the others with whom the children of Israel waged war, and yet 
 there are those that do answer to them (n. 251[4J). Why there are wars, 
 and why the Lord does not check them (n. 251(2,3]). 
 
 WASHING. To " wash " means to cleanse from evils. " Washing the head and 
 the hands" (John xiii. 8-10) means to cleanse the internal man; and 
 ."washing the feet" means to cleanse the external man (n. 151[2]). 
 
 WAY. The Lord enters into man through no other than an internal way, 
 which is through the Word, and doctrine and preaching from the Word 
 (n. 131). In the spiritual world there are actually ways that lead to 
 every society of heaven and to every society of hell (n. 60). There is a 
 way there for every love, and the love reveals the way and leads one to 
 his fellows. Other ways than the way of his love no one sees (n. 60). 
 Every man after death goes the way of his own love, he that is in a good 
 love to heaven, and he that is in an evil love to hell (n. 31914]). In what 
 is angelic there is present a .knowledge of the way from walking in it, 
 and a walking in the way through a knowledge of it (n. 60). 
 
 WEALTH. The Lord never leads man away. . . .from acquiring wealth, but only 
 leads him away from acquiring wealth for the sake of mere opulence, 
 that is, for the sake of riches (n. 183(4]). 
 
 WHOREDOMS have their source in the love of self (n. 276[2]). In the Word falsi- 
 fications of truth are depicted by whoredoms (n. 233[io]). 
 
 WICKED (see EVIL). 
 
 WIFE. A wife in the Word signifies the church (n. 245). In the Word heaven 
 and the church are called "the bride" and "the wife" (n. 8). The 
 seven hundred wives of Solomon represented the various religions of 
 the world (n. 245). (See MARRIAGE.) 
 
 WILL AND LOVE. The will and the love act as one (n. 96[s]). Man's internal 
 will is that which is in the lusts, and the external will is that which is in 
 the enjoyments of the lusts (n. lllb]). If you should withdraw willing 
 from doing work would stop (n. 3[2]). Man's will runs counter to the 
 Lord's will (n. 21914]). It is the will of the Lord that causes the appear- 
 ance in man that what he thinks, speaks, wills, and does is his own (n. 
 96'=;]). It is the inflow of the Lord's will that does this (n. 96[6]). The 
 internal of the will conjoins itself with the internal of the understand- 
 ing and makes the conjunction to be reciprocal (n. 13618]). (See UNDER- 
 STANDING AND WILL.) 
 
 WILL (TO). Willing is not possible apart from understanding; understanding 
 is its consort or mate, without which it cannot exist (n. %[>]). There is 
 in man an interior and an exterior willing, and he can act in accord- 
 ance with the exterior and not at the same time in accordance with the 
 interior (n. 89). All willing is of love and has relation to good (n. 11[2], 
 89). To will apart from knowing, perceiving, and thinking what one 
 wills is not anything; but together with these it becomes something 
 (n. 11[2]). (See TO THINK AND TO WILL.) 
 
 WINGS signify spiritual truths (n. 20). 
 
 WISDOM is conjunction with the Lord (n. 36). Wisdom not conjoined with love 
 is like a meteor vanishing in the air (n. 35). There are three degrees of 
 wisdom, the natural, the spiritual, and the celestial, and these are op- 
 ened in the measure of love (n. 34[i,2]). Wisdom can be elevated in a tri- 
 plicate ratio, and in each degree in a simple ratio to its highest point (n. 
 34[2]). These three degrees are not connected continuously, but they 
 are conjoined by correspondences (n. 34[g]). Wisdom that comes to 
 perception is a perception of truth from an affection for it (n. 36). Wis- 
 dom that increases to eternity is without end. If wisdom with a wise 
 man were to come to an end 'the delight of his wisdom, which consists 
 _ in the perpetual multiplication and fructification of wisdom, would per- 
 ish (n. 335[2]). A man may be admitted into the wisdom of spiritual
 
 600 THE WINE 'PROVIDENCE 
 
 things, and also into a love for them, and yet not be reformed (n. 222). 
 Angelic wisdom is ineffable (n. 34[3]). There is no such approximation 
 of angelic wisdom to the Divine wisdom as to come near it (n. 335(9J). 
 (See LOVE AND WISDOM.) 
 
 WISE. The more closely a man is conjoined with the Lord the wiser he be 
 comes (n. 34[i]). No one is wise from himself, but only from the Lord 
 (n. 36). Those are wise from the Lord who cast out the devil, that is, 
 evil, from themselves (n 34[3]). 
 
 WITHDRAWAL FROM EVIL (THE), is effected by the Lord in a thousand ways, 
 and even in most secret ways (n. 296[ioJ). 
 
 WOLVES. They who are in their own prudence are like wolves and foxes (n. 
 311(31). 
 
 WOMB. Every man is formed by the Lord in the womb into the image and 
 likeness of God (n. 330|i]). 
 
 WORD. The Lord is the Word because the Word is from Him and treats of 
 Him ; and because it is the Divine truth of the Divine good (n. 172[2,3]). 
 All doctrine of the church must be drawn from the Word (n. 172[i]). 
 When man is taught from the Word he is taught from the Lord (n. 
 172[5l). No one is tauarht immediately from heaven, but mediately 
 through the Word (n. 265[s]). All things of the Word have communica- 
 tion with heaven, and with the Lord Himself (n. 172[2|). There is a 
 presence of the Lord and of heaven wherever the Word is read with 
 reverence (n. 26013]). Tne whole Word is nothing but a doctrine of life 
 (n. 330(7]). The Papists do not read it; and the Reformed, who are in 
 faith separated from charity, pay no attention to what relates to life in 
 it, but only to what relates to faith (n. 330(7], 264[2]). Why hitherto men 
 have not known that there is a spiritual sense in all the particulars of 
 the Word, and that its holiness is therefrom (n. 264[i,6]). Those have 
 light therefrom who are outside of the church and do not have the 
 Word (n. 256[2j). All who are taught by the Lord in the Word are taught 
 a few truths in the world, but many when they become angels (n. 172(5]). 
 The interiors of the Word, although implanted in the mind while in the 
 world, are not opened in man until after his death (n. 172[5J). The Word 
 is written throughout wholly in correspondences (n. 266(4]). Whenever 
 any spirit opens the Word and rubs his face or his clothing against it, 
 his face or clothing shines from the mere rubbing as brightly as the 
 moon or a star, and this in sight of all whom he meets (n. 256U1). 
 
 WORKING (see OPERATION). 
 
 WORKS (see DEEDS). 
 
 WORLD. All things that take place in the natural world correspond to spiritual 
 things in the spiritual world, and every thing spiritual has relation to 
 the church (n. 251(4]). There is nothing in the natural world unconnect- 
 ed with the spiritual world (n. 74(3]). 
 
 WORLD OF SPIRITS (THE) is intermediate between heaven and hell (n. 307(3]). 
 As long as a man lives m the world his external is governed in the 
 world of spirits (n. 30713]). When a man dies he first enters the world 
 of spirits and there comes into his external, which is there put off; and 
 when freed from this he is borne into his own place, to which he has 
 been assigned (n. 307f3j). 
 
 WORLD (THE CHRISTIAN). Why the whole Christian world worships one God 
 under three persons, which is to worship three Gods, not knowing 
 hitherto that God is one in person and essence, in whom is a trinity, 
 and that the Lord is that God (n. 262). Why there have been and still 
 are so many heresies in the Christian world (n. 259[i]). 
 
 WORSHIP. To compel men to Divine worship by threats and punishments is 
 pernicious (n. 136(4]). Compelled worship shuts in evils, and evils then 
 lie hidden like tire in wood under ashes, which is continually kindling 
 and spreading till it breaks out in flames (n. 13614]). Worship not com- 
 pelled, but spontaneous, does not shut evils in, and in consequence 
 these are like fires that blaze up quickly and are gone (n. 136(4]). A com-
 
 INDEX 601 
 
 pelled internal is possible in such as are in the internal of worship. It 
 may be an internal compelled by fear, or an internal compelled by love 
 (n. 136[9]). Compelled worship is corporeal, lifeless, darkened, and sad 
 (n. 137). Worship not compelled, when it is genuine, is spiritual, living, 
 clear, and joyful (n. 137). Among the ancients all worship was repre- 
 sentative, consisting of pure correspondences (n. 255[2]). Of those who 
 worship the sun and moon, believing God to be there, and of others who 
 worship idols and graven images (n. 254[sl). In places of worship in the 
 spiritual world every one knows his own place (n. 338U]). 
 
 WORSHIPPER. Things enumerated that confirm every worshipper of himself 
 and of nature against the Divine providence (n. 249-253). Of those who 
 are worshippers of self and the world; worshippers of nature; worship- 
 pers of men and of images, and worshippers of the Lord (n. 154[>1). 
 
 YOKE. Concerning those who from their religion believe that they are not un- 
 der the yoke of the law (n. 42, 101). 
 
 ZEAL. There are some who seem to be in a blaze of zeal for the salvation of 
 souls, and yet this may be from an infernal fire (n. 139[6J).
 
 INDEX OF SCRIPTURE PASSAGES. 
 
 NOTE. In this Index, 
 
 Full-faced figures, ... I, 3, designate verse* fully quoted : 
 
 preceded by points, ..I, show that beginning of versr is not cited; 
 
 with points above, i, that part of the middle has brrn Irft out; 
 
 followed by points, I.., that the end of the verse is not s:ivrn: 
 
 The omission of one word is indicated by one dot ; of two or three 
 
 words by two dots ; of four or more words by three dots. 
 
 Italic figures, I, 3, designate verses given in substance : 
 
 Small figures inparen- 
 
 The small figures in brackets refer to subdivisions of paragraphs. 
 
 GENESIS. 
 
 
 II SAMUEL. 
 
 
 i. (26,) 
 
 ?28[sl 
 
 xxiv i 
 
 
 (26, 27,) 
 
 I23M 
 
 
 
 (Chap, cited,) .... 
 
 24l[l] 
 
 I KINGS. 
 
 
 iii. i..., 
 
 3 lofsj 
 
 
 
 
 r i 
 
 xi. (3,) 
 
 ... 245 
 
 15..., 
 
 .....2Il[l] 
 
 
 ^T-O 
 
 
 . 
 
 ISAIAH. 
 
 
 EXODUS, 
 xx. 7, 
 xxxii. 2, 5, 35, 
 4-6, 
 (Chap, cited,) 
 
 2 3 0[2] 
 132 
 132 
 243 
 
 i. 6, 16, 17...,) 
 
 ...1 8. 20... 
 
 vi. p, 20, 
 xiv. 4, 22, 
 
 4..., ...22..., 
 12, 
 
 .278^5] 
 ....260[2] 
 . 2 3 I[ 5 ] 
 
 ... 2 57 [2] 
 
 LEVITICUS. 
 
 
 i'i..., 13, 14, 
 
 - 257W 
 
 iii. (17,) 
 
 23I[ 9 ] 
 
 (Chap, cited,) 
 
 ... 23l[5J 
 
 vii (23-25 ) 
 
 2 -7 T["Q"| 
 
 xl. (17, 23,) 
 
 39[3] 
 
 
 
 I SAMUEL. 
 
 
 JEREMIAH. 
 
 
 V. (Chap, cited,) 
 
 326[u] 
 
 vii. 2..., 3~., 4, 9'",\ 
 
 
 vi. (Chap, cited,) 
 
 . .. -326[n] 
 
 10, i'i, j 
 
 ...12 [5]
 
 INI 
 
 EZEKIEL. 
 
 i. (Chap, cite 
 viii. 3 seq., 
 x. (Chap, cite 
 xi. i..., 24, .... 
 
 Xl. (2, 26,)-... 
 
 xl.-xlviii. (Chaps 
 xllii. (5,) 
 
 DANIEL, 
 ii 32 33 
 
 3X OF SC/J/P' 
 
 /,) I344i] 
 I344i] 
 i,) I344i] 
 13441] 
 I344i] 
 . cited,) 13441] 
 li t Aa\'i\ 
 
 TURE PASSAGES 
 (24.) 
 
 (>A--)"1 \ 
 
 603 
 13443] 
 
 X. 
 
 HOSE 
 vii. 
 
 ZECH 
 i. 
 
 ii. 
 
 iv. 
 
 V. 
 
 vi. 
 
 (i,7,8,) 
 
 A. 
 
 (4) 
 
 13442] 
 284. 
 
 ARIAH. 
 (Bseg.,) 
 (18,) 
 (i- 3 seq ) 
 
 i34a[2J 
 
 
 13442] 
 
 vii. / seq., 
 
 13442] 
 I34a[2] 
 
 (iseq.,) 
 (1,6,) 
 (i seq ) 
 
 13442] 
 13442] 
 
 ix. (21,) 
 
 MATTHEW. 
 v. ...8, 
 -28, 
 ...36, 
 
 37,- 
 45,- 
 -45, 
 vi. .~9, 
 
 13442] 
 
 ...25, 30, 
 
 (31, 32,) 
 
 32 
 
 233[ 2 ] 
 
 9^3] 
 23 1 [6] 
 
 33t5J 
 
 IH[2], 152 
 159 
 
 173 
 
 230[2] 
 2I 7 [6] 
 
 2 64[ 3 ] 
 
 xii. 
 xiii. 
 
 XV. 
 
 xvi. 
 
 xviii. 
 
 xix. 
 
 XX. 
 
 xxi. 
 xxii. 
 
 
 23 1 [8] 
 
 (43-45), 
 
 7,-**, 
 
 12 
 
 133 
 227IYI 
 
 12, 
 
 (13,) 
 /c 
 
 17 
 23I[ 9 ] 
 
 4-, 
 vii. 7, 9, ii, 
 ...13, 14, 
 19, 20, 
 
 22, 23, ... 
 (22,) 
 
 -18, 2 33 [2] 
 250[ 5 ] 
 
 -33, 
 ii, 77, /<?,. 
 
 **, 
 
 (5,20,) 
 
 (8,9.) 
 2O, 
 21, 22, 
 (2 9) ) 
 
 ...26, 27, . 
 
 (o ) 
 
 25 
 80 
 I28[2] 
 
 324k] 
 
 2 5 6[2] 
 280 
 ..2 3 0[2], 32 4 [ 5 ] 
 
 24, 26, 
 
 viii. ii, 12..., . 
 
 T^OM 
 
 x. ...16, 
 
 ...22, 
 
 (22,) 
 4.1. 42,..-. 
 
 231 [9] 
 2 3 0[2] 
 
 -43, 
 
 I28[2] 
 ....223
 
 604 THE 'DIVINE 'PROVIDENCE 
 xxiii 9 77oTTl (IAAR \ 
 
 I7Qfl] 
 
 xxiv. (9, 10,) 
 (Chap, cited,) ... 
 xxv. (14-31,),.... 
 28, 29, 
 29, 
 (32, 33, 41-46,) - 
 ...41, 
 (46) 
 
 328[ 4 ] 
 
 2IO[2] 
 17 
 227[ 4 ] 
 
 ioi[i] 
 
 (15-21,) 
 
 47, 
 
 220[llJ 
 
 xiii i i 
 
 II4l2] 
 
 ...25- ...2^. 
 
 xvi. 8 9 
 
 25 
 
 ...26 
 
 loote 1 
 
 27-3T, .... 
 
 xviii (30 ) 
 
 134* 
 
 124.M 
 
 xxviii.(i8,) 
 
 MARK. 
 
 i- -4, -- 
 ...14, ...15, 
 iv. 7, /p, 
 
 12 
 
 2 45, 33o[6] 
 
 262[6] 
 2 7 8[ 3 ] 
 
 xix. (1328 ) 
 
 2IO[2] 
 17 
 22 7 [ 4 ] 
 
 24, 26, 
 26, 
 xx ?d 38... 
 
 xxi. (Chap, cited,) 
 xxiv. 47........ 
 
 ii4W 
 280 
 
 JOHN, 
 i ...i 4 
 
 156 
 
 25, 
 vi. 12, 
 
 X (17 ) 
 
 ..17, 227[ 4 ] 
 
 (12,) ' 
 
 
 xiii. /j, ... 
 (Chap, cited,)... 
 
 LUKE, 
 iii. ~3, 
 8-, 9, 
 vi ?7 tS 
 
 23l[9] 
 328[4] 
 
 ii4l>], 280 
 ii4l>] 
 
 ii. (19, 21,) 
 (23,) 
 iii. ...3, 
 (15,16,36,) 
 (17,18,) 
 
 245 
 
 82 
 324^] 
 
 230[2] 
 
 46, 47..., 48, 
 
 80 
 49.-, 9 1 [3] 
 
 I28[l] 
 
 27 
 
 159 
 88, 173 
 
 2 3 I[8] 
 
 3 2 4t5] 
 159 
 
 I28[2] 
 
 3 2 4[5] 
 324t5l 
 
 I72[2] 
 
 I45U] 
 
 I28[ 5 ] 
 
 27 
 
 v. ...14, 
 
 (24, 25, 39,) 
 26,.... 
 
 (40,) 
 vi. (27,40, 68,) 
 
 viii. (31-36,) 
 ix. 31, 
 
 viii. 7, 14, 
 
 10, 
 
 x. (25,) 
 
 2 7 8[ 3 ] 
 26o[ 2 ] 
 
 -17, 227[ 4 ] 
 I28[2] 
 
 324^] 
 
 xii. (i,) 
 6, 7, 25, 26, 
 27-., 28, 
 
 284 
 
 ' 33 2 U]
 
 INDEX OF SCRIPTURE PASSAGES 
 
 605 
 
 4.1. 
 
 2"U[2] 
 
 12-16, 
 
 I34a[3] 
 
 .*4.I.** 
 
 r -| 
 
 ii. i..., 2..., 4, ...5..., . 
 
 
 ***> 
 x. /, 
 
 23O[_4] 
 
 
 ..I28[ 4 ] 
 
 2,3, 9-,"- 
 
 ....23O[ 4 ] 
 
 12..., 13..., 16..., 
 
 ..I28[ 4 ] 
 
 xi. 2'% 
 
 159 
 
 18..., *9, 
 
 ..I28[ 4 ] 
 
 xii. (13,28,) 
 
 2 3 0[2] 
 
 iii. i", ...2, ...3..., 
 
 ..I28[ 4 ] 
 
 40, 23i[ 
 
 9 ], 260[2] 
 
 7-.., 8..., 
 
 .I28[ 4 ] 
 
 (50,) 
 
 - 324E5] 
 
 X4..., 15..., ...19, 
 
 I2 8[ 4 ] 
 
 xiii. ...8, 9, 10..., 
 
 I5I[2] 
 
 15, 16, 18 
 
 , 23 1 [8] 
 
 17, 
 
 I28[ 3 ] 
 
 *o, 33[ 2 ], 119 
 
 , 2 33[s] 
 
 xiv. ...6..., 
 
 159 
 
 iv. (2,) 
 
 I34t3] 
 
 (14-16,) 
 
 ...2 3 0[2] 
 
 (Chap, cited,) 
 
 13443] 
 
 (I 5 ,) 21, ...23-.., 
 
 I28[3] 
 
 V. (i,) 
 
 !344s] 
 
 19, 
 
 - 324ts] 
 
 (Chap, cited,) 
 
 i34[3] 
 
 20, 
 
 26 3 [2! 
 
 vi. (i,) 
 
 I 34 fl [3] 
 
 20 
 
 02 
 
 (Chap, cited,) 
 
 
 20-24...... 
 
 ....I72[2] 
 
 viii. (Chap, cited,) 
 
 I 34 a[ 3 ] 
 
 21..., ...23, 
 
 33[5] 
 
 ix. (Chap, cited,) 
 
 13443] 
 
 2124 
 
 326r6l 
 
 xii ...3 
 
 
 XV. (i-7,)...- 
 
 - O L U J 
 
 AU *>; 
 
 (9,) 
 
 3io[5] 
 
 4-, -5, V-- 
 
 30, 92[i] 
 
 (Chap, cited,) 
 
 I34a[ 3 ] 
 
 4..., 5, 6~., 
 
 ....26 3 [2] 
 
 xiii. (Chap, cited,) 
 
 i34a[ 3 ] 
 
 -5, 
 
 159 
 
 xiv. i*3, 
 
 I28[ 4 ] 
 
 5, 88[2],i 73 
 
 xvii. (Chap, cited,) 
 
 13443] 
 
 7, 
 
 ....I 7 2[2] 
 
 xviii. (Chap, cited,) 
 
 13443] 
 
 14, ...T6..., 
 
 I28[3] 
 
 xix. (n, 16-18,) 
 
 26 4 [ 4 ] 
 
 xvi. (23,24,26, 27,) 
 
 2 3 0[2] 
 
 (Chap, cited,) 
 
 i34[3] 
 
 xvii. (6,) 
 
 ....230[2] 
 
 XX. ...12, (13,) 
 
 I28[ 4 ] 
 
 (22,23,) 
 
 26 3 [2] 
 
 xxi. (1,2,) 
 
 13443] 
 
 XX. ( 3 I,) 230[ 
 
 2], 324t5] 
 
 (i,)5> 
 
 26 4 [ 4 ] 
 
 
 
 (18-21,) 
 
 26 4 [ 4 ] 
 
 ROMANS. 
 
 
 i 
 
 r i 
 
 iii. ...28, 31, 
 
 
 (Chap, cited,) j 
 
 26 3 [2] 
 
 
 
 xxii. (i, 2,) 
 
 26 4 [ 4 ] 
 
 APOCALYPSE 
 
 
 12 
 
 T^Rfyd 
 
 i. (10,) 
 
 -13443] 
 
 <**> {'^]
 
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 30112001400107