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ANGELIC WISDOM

CONCERNIHG

THE DIVINE LOVE

THE DIVINE WISDOM.

BY EMANUEL SWEDENBORG.
FIRST PUBLISHED IR LATIN, AT AMSTERDAM, MDCCLXIII.

SECOND AMERICAN EDITION.
A REVISED TRANSLATION.

BOSTON:

PUBLISHED FOR THE BOSTON NEW CHDRCH PRINTING SOCIETY,
BY OTIS CLAPP, NO. XI., SCHOOL-STREET.
18.35.

BOSTON:
Setmuei N. Dicidnsoii Prinlet)
32 WaBhiiigtou, Sireei.

Sa-7

ADVERTISEMENT.

The translation of this work has been most carefully re
vised for this edition ; and aside from the correction of errors
and the restoration of passages which had been omitted, it
is believed that this most abstract of Swedenborg's works
will be found more intelligible than heretofore. The effort
has been not only to make the translation literal, but also
to preserve as far as possible the author's own style of ex
pression, without positively transgressing the proper idioms
of the English language. In order to give the author's
meaning in the best and safest manner, it has sometimes
been necessary to pass beyond this limit ; and wherever
seemingly unusual expressions occur, it is only because
there, was danger that the original would lose some ofits
force and exactness by a more free translation.
One of the greatest peculiarities in Swedenborg's style
is the frequent use of adjectives abstractly as nouns,
both in the singular and plural number; thus bonum, a
good, bona, goods ; spirituale, the spiritual, spiritualia,
the spiritual^ ; falsum, the false, falsa, the falses (some
times translated falsity and falsities.) Adjectives are
often used abstractly in English, but generally in refer
ence to persons, and in a plural sense ; as, the rich, the
humble, the ignorant : but Swedenborg uses them to sig
nify some abstract thing or things, or an abstract state or
property of the mind or of some being. Many such cases
' are translated by supplying the word thing or things ; and
in most cases where these words occur in the translation,
the abstract adjective alone is used in the original. Some
have been translated by supplying the word principle or
principles, and this was the method generally used in

IV ADVERTISEMENT.
the former translations ; but we have as far as possible
avoided it.
One peculiarity in this translation, which it is necessary
to explain, is the occurrence of the words heavenly [ce
lestial.] In the common translations we sometimes meet
with the word heavenly, and sometimes with the word ce
lestial: thus, one of Swedenborg's small works is called
the Heavenly Doctrines, &;c., and we are told that heaven
is divided into three kingdoms, the celestial, the spiritual,
and the natural. These two terms, heavenly and celestial,
are different translations ofthe same word in the original;
and it has been supposed, that the word should generally
be translated heavenly, except when it has reference to the
three kingdoms of the heavens, as above, or to those who
compose those kingdoms ; in which case the word is sup
posed to be used in a technical and peculiar sense, and
that the English language fortunately furnishes the means
of maintaining the distinction, by having two distinct
words. Others think that Swedenborg, by using one
word, intended a unity and identity of idea ; and therefore
that an idea, erroneous at least in some degree, has crept
into the church. They think that the third heaven is
called by Swedenborg the heavenly heaven, because it is
above the other heavens, and is the heaven of the other
heavens, thus the heaven of heavens; and that the true
idea, which was intended to be conveyed, is injured by
the use of celestial for heavenly. Ou this account the
word is, in this work, uniformly translated heavenly; and
where the heretofore supposed technical sense was implied,
the word [celestial] has been annexed in brackets.

CONTENTS.

PART I. No.
That Love is the Life of Man  1
That God alone, thus the Lord, is Love itself, beca.use he is Life
itself; and that Angels and Men are recipients of Life  4
That the Divine is not in Space  ,.... 7
That God is very Man  11
That to Be and to Exist (or. Being and Existing,) in God Man are
distinctly one  14
That in God Man infinite Things are distinctly, one  17
That there is one God Man from whom are all Things  23
That the Divine Essence itself is Love and Wisdom  28
That the Divine Love is ofthe Divine Wisdom, and that the Di
vine Wisdom is of the Divine Love  34
That the Divine Love and the Divine Wisdom is a Substance and
that it is a Form  40
That Divine Love and Divine Wisdom are Substance and Form
in themselves, thus the Very and the Only  44
That the Divine Love and Divine Wisdom cannot but be and
Exist in others created from itself  47
That all things in the Universe were created from the Divine Love
and Divine Wisdom of God Man  52
That all Things in the created Universe are Recipients of the Di
vine Love and Divine Wisdom of God Man  55
That all Things which are created, in a certain Image have rela
tion to Man  61
That the uses of all Things which are created ascend by Degrees
from Ultimates to Man, and through Man to God the Creator,
from whom they are  65
That the Divine fills all Spaces ofthe Universe without Space . . 69
That the Divine is in all Time without Time  73
That the Divine in the greatest and least Things is the same  77

PART II.
That Divine Love and Divine Wisdom appear in the spiritual
World as a Sun  63
That from the Sun, which exists from Divine Love and Divine
Wisdom, proceeds Heat and Light  89

VI CONTENTS.
That that Sun is not God, but that it is a Proceeding from the Di
vine Love and Divine Wisdom of God Man : in like manner,
the Heat and Lijfht from that Sun  93
That spiritual Heat and Light, in proceeding from the Lord as a
Sun, make one, as his Divine Love and Divine Wisdom make
one  99
That the Sun ofthe spiritual World appears in a middle Altitude,
distant from the Angels, as the Sun of the natural World from
, Men  103
That the Distance between the Sun and the Angels, in the spirit
ual World, is an Appearance, according to the Reception of Di
vine Love and Divine Wisdom by them  108
That the Angels are in the Lord, and the Lord in them ; and be
cause the Angels are Recipients, that the Lord alone is Heaven 113
That in the spiritual World the East is where the .Lord appears as
a Sun, and that the other Quarters are thence  119
That the Quarters in the spiritual World are not from the Lord as
a Sun, but that they are from the Angels according to Be-
, ception  124
That the Angels always turn their Face to the Lord as the Sun,
and so have the South to the Right, the North to the Left, and
the West behind  129
That all the Interiors as well of the Mind as of the Body of the
Angels are turned to the Lord as a Sun  135
That every Spirit, of whatever Quality he maybe, in like manner
turns himself to his ruling Love  140
That the Divine Love and Divine Wisdom, which proceed from
the Lord as a Sun, and make Heat and Light in Heaven, is the
Divine proceeding, which is the Holy Spirit  146
That the Lord created the Universe and all Things of it by means
of the Sun, which is the first Proceeding of the Divine Love
and Divine Wisdom  151
That the Sun of the natural World is pure Fire, and thence dead ;
and that Nature, because it derives its Origin from that Sun, is
dead  157
That without two Suns, one living and the other dead, there could
be no Creation  163
That the End of Creation exists in the Ultimates, which is, that
all Things may return to the Creator, and that there may be
Conjunction  167

PART III.
That in the spiritual World there are Atmospheres, Waters and
Earths, as in the natural World ; but that the former are spirit
ual, but the latter natural  I73
That there are Degrees of Love and Wisdom, and thence Degrees
of Heat and Light, also Degrees of Atmospheres  179

CONTENTS. Vll
That there are Degrees of two Kinds, Degrees of Altitude and
Degrees of Latitude  184
That the Degrees of .\ltitude are Homogeneous, and one from
another in Series, as are End, Xiiause and Effect  189
That the first Degree is the all in all of the following Degrees . . . 195
That all Perfections increase and ascend with Degrees and accord
ing to them  199
That in successive Order the first Degree makes the highest, and
the third the lowest; but that in simultaneous Order the first
Degree makes the inmost, and the third the outmost  205
That the ultimate Degree is the Complex, Continent and Basis of
the prior Degrees  209
That the Degrees of Altitude in their ultimate are in Fullness and
in Power  217
That there are Degrees of both Kinds in the greatest and least of
all Things that were created  222
That there are three infinite and uncreated Degrees of Altitude in
the Lord, and that there are three finite and created Degrees in
Man  ; .... 230
That those three Degrees of Altitude are in every Man from Na
tivity, and that they can be opened successively, and that as
they are opened, Man is in the Lord, and the Lord in him .... 236
That spiritual Light flows in with Man, by three degrees, but not
spiritual Heat, except so far as Man shuns Evils as Sins, and
looks to the Lord  242
That Man, if the higher Degree with him, which is the spiritual,
be not opened, becomes natural and sensual  248
I. What tlie -natural Man is, and ichtit the spiritual Man  251
n. Wliat the natiiral Man is, -with whom the spiritual Degree is
opened  252
III. What the natural Man, is,, with whom the spiritual Degree is
not opened, bat still not shut  253
IV. What the natural Man is, with whom the spiritual Degree is
entirely shut  254
V. What the Difference is between the Life of a natural Man and
tlie Life of a Beast  255
That the natural Degree ofthe human Mind in itself considered is
Continuous, but that by correspondence with the two higher
Degrees, while it is elevated, it appears as if it were discrete . . 250
That the natural Mind, because it is the Covering and Continent
of the higher Degrees of the human Mind, is a Reagent, and
that if the higher Degrees are not opened, it acts against them,
but if they are opened, it acts with thera  260
That the Origin of Evil is from the Abuse ofthe Faculties, which
are proper to Man, and are called Rationality and Liberty  264
1. TluU. a bad Man enjoys those two Faculties equally with a
good Man  260
II. That a bad Man abuses these Faculties to confirm Evils and
Fdlses, and u good Man uses tlicm to confirm Goods am.d
Truths    - - . • • - 267
III. That the Evils and Falses confirmed with Man remain, and
become of his Love and of his Life  268
iV. That the Things which become ofthe Love, and thence ofthe
Life, are ingenerated in the Offspring  269

vm CONTENTS.
V. Thai all Evils and thence Falses, as well ingenerate as super
induced, reside in the natural Mirid  270
That Evils and Falses are in all Opposition to Goods and Truths,
because Evils and Falses are diabolical and infernal, and Goods
and Truths are divine and heavenly  271
I. T/mt the natural Mind, which is in Evils, and thence in Falses,
is a Form and Image of Hell  273
II. That the natural Mind, which is a Form or Image of Hell,
descends hy three Degrees  274
III. That the three Degrees ofthe natural Mind, which is a Form
and Image of Hdl, are opposite to the three Degrees of the
spiritual Mind, which is a Form and Image of Heaven  275
IV. That the -natural Mind, which is a Hell, is in all Opposition
to Hie spiritual Mind, which is a Heaven  276
That all the Things, which are ofthe three Degrees ofthe natural
Mind, are included in Works, which are done by the Acts of
the Body  277

PART IV.
Thatthe Lord from Eternity, who is Jehovah, created the Universe
and all Things of it, from Himself, and not from Nothing  282
That the Lord from Eternity, or Jehovah, could not have created
the Universe and all Things of it, unless He were Man  285
That the Lord from Eternity, or Jehovah, from Himself produced
the Suli ofthe spiritual World, and from that created the Uni
verse, and all Things of it  290
That there are three Things in the Lord which are the Lord, the
Divine of Love, the Divine of Wisdom, and the Divine of Use ;
and that these three are presented in Appearance out of the
Sun of the spiritual World, the Divine of Love by Heat, the
Divine of Wisdom by Light, and the Divine of Use by the At
mosphere, which is their Continent  296
That the Atmospheres, which are three in both Worlds, the spir
itual and the natural, in their Ultimates terminates in Sub
stances and Matters, such as there are in the Earths  302
That in the Substances and Matters, of which Earths are, there is
nothing of the Divine in itself, but that still they are from the

Divine in itself.

305

That all Uses, which are the Ends of Creation, are in Forms, and
that they receive Forms from Substances and Matters, such as
are in the Earths  gny
I. That in the Earths there is an Endeavor to produce Uses in
Forms, or Fottus of Uses  g^n
II. That in all Forms of Uses there is a certain Image of Creation 313
III. That in all Forms of Uses there is a certain Image of Man ... 317

CONTENTS. IX
IV. That in all Forms of Uses there is a certain Image ofthe In
finite and the Eternal  318
That all Things of the created Universe, viewed from Uses, repre
sent Man in an Image ; and that this testifies that God is Man. 319
That all Things, which were created by the Lord, are Uses ; and
that they are Uses in that Order, Degree, and Respect, in which
they have Relation to Man, and through Man to the Lord from
whom tliey are  327
The Uses for sustaining the Body  331
Tlie Uses for perfecting the Rational  332
The Usesfm- receiving a spiritual Principle from the Lord .... 333
That evil Uses were not created by the Lord , but that they ori
ginated together with Hell  336
I. What is meant by evil Uses upon the Earth  338
II. That all Things lohich are evil Uses, are in Hell, and those
which arc good Uses are in Heaven  339
III. That there is a continual Infiux from the spiritual World into
the natural  340
IV. That Influx from Hell operates those Things lokich are evil
Use, in Placi:s where there are Things whicli correspond .... 341
V. That the vltimate Spiritual, separated from its Higher, oper
ates this  345
VI. That there are two Forms into -which Operation is made by In
flux, the vegetable Form and the animal Form  346
VII. That each Form, while it exists, receives the Means of Propa
gation  347
That the visible Things in the created Universe testify, that Na
ture produced Nothing, and produces Nothing, but that the
Divine produced and produces all Things from itself, and by the
spiritual World  349

PART V.
That from the Lord with Man there were created and formed two
Receptacles and Habitations of Himself, which are called Will
and Understanding; the Will for his Divine Love, and the Un
derstanding for his Divine Wisdom  353
That the Will and the Understanding, which are the Receptacles
of Love and Wisdom, are in the Brains, in the whole and in
every Part of them, and thence in the Body in the whole and
in every Part of it  362
I. That Love and Wisdom, and thence the Will and the Under
standing, mahe the very Life of Man  363
II. That the Life of Man in its Principles is in the Brains, and
in its Derivative.s in the Body  365
III. That as the Life is in its Principles, such it is in the Whole
and in every Part  366
IV. That the Life through these Principles is from every Part in
the Whole, and from the Whole in every Part  367

X CONTENTS.
V. j9« the Love is, such is the Wisdom, and thence such is the
Man  .¦    368
That there is a Correspondence of the Will with the Heart, and
ofthe Understanding with the Lungs  371
I. That all Things of the Mind refer themselves to the Will and
the Understanding, and all Things of the Body to the Heart
and the Lungs  372
II. That there is a Correspondence ofthe Will anil the Under
standing with the Heart and the Lungs, and thence a Corres
pondence of all Tilings of the Mind with all Things of the
Body  374
III. That the Will corresponds to the Heart  378
IV. That the Understanding corresponds to the Lungs  382
V. That by this Correspondence may he discovered many Arcana,
concerning the WiU and, the Understanding, thus also concern
ing Love and Wisdom  385
VI. That the Mind of Man is his Spirit, and that the Spirit is a
Man, and that the Body is the External, by which the Mind or
Spirit feels and acts in its World  386
VII. That the Conjunction ofthe Spirit of Man -with the Body is hy
the Correspondence of his WUl ana Understanding ivith his
Heart and Lungs, and the Disjunction by the ffon-corres-
pondence  ¦.  390
That from the Correspondence ofthe Heart with the Will, aud of
the Understanding with the Lungs, may be known all Things
that can be known concerning the Will and Understanding, or
concerning Love and Wisdom, thus all that can concerning the
Soul ofMan  394
I. That Love cr the Will is the very Life of Man  399
II. That Love or the Will continually mattes Effort to the human
Form, and to all Things which are of the human Form  400
III. That Love or the Will without a Marriage with Wisdom »r the
Understanding cannot do any Thing hy its human Form  401
IV. That Love or the Will prepares a House or bridal Chamber for
the future Spouse, which is Wisdom or the Understanding. . . 402
V. That Love or the Will prepares all Things in its human
Form, that it may act conjointly with Wisdom or the Under
standing  ;  403
VI. That when the JYuptials are effected, the flrst Conjunction is by
the Affection of knowing, from which is the Affection of
TVuth  404
VII. TTiat the second Conjunction is by the Affection of Understand
ing, from which is the Perception of Truth  404
VIII. That the third Conjunction is hy the Affection of seeina- it,
frojn which is Tliougkt  T . . . 404
IX. That Love or the Will by these three ConjuTictions is in its
sensitive Life and in its active Life,  406
X. That Lo-oe or the Will introduces Wisdom or the Understand
ing into all Things ofits House  408
XI. That Love or the Will does nothing except in Conjunction with
Wisdom or the Understanding  409
XII. That Love or the Will conjoi-ns itself to Wisdom or the Under
standing, and causes Wisdom or the Understanding to be re
ciprocally conjoined  -.  410

CONTENTS. XI
XIII. That Wisdom or the Understanding, from the Power given
to it by Love, can be elevated, a-nd receive- the Things
which are of the Light from Heaven, and perceive them .... 413
XIV. That Love or the Will can in like Manner be elevated and
receive the Tilings which are ofthe Heat from Heaven, if it
loves its Consoit Wisdom in that Degree  414
XV. That otherwise Love or the Will draws down Wisdom or the
Understanding from its Elevation, that it may act as one
with it  416
XVI. That Love or the Will is purified in the Understanding, if
they arc elevated together  419
XVII. That Love or the Will is defiled in the Understanding and
hy it, if they are not elevated together  421
XVIII. That Love -purified ly Wisdom in the Understanding becomes
spiritual and heavenly  422
XIX. That Love defiled in the Understanding, and hy it, becomes
natural, sensual and corporeal  424
XX. That still there re-mains the Faculty of Understanding,
which is called Rationality, and the Faculty of acting, which
is called Liberty  425
XXI. That spiritual and heavenly Love is Love towards the
Jfeighhor, and Love to the Lord ; and that natural and sen
sual Love is the Love of the World and the Love of Self . . . 426
XXII. That it is similar with Charity and Faith, and witli their
Conjunction, as it is toith the Will and the Understa-nding,
and xvith their Conjunction  ;  427
What the Beginning )Initiament) of Man is from Conception. . . . 432

ANGELIC WISDOM

concsRNine

THE DIVINE LOVE.

PART L

1. That Love is the Life of Man. Man knows
that there is love, but he does not know what love is. He
knows that there is love, from common speech, as that
it is said, that one loves me ; that a king loves his sub
jects, and that subjects love their king ; that a husband
loves his wife, and a mother her children, and the reverse ;
also, that this or that one loves his country, his fellow-
citizens, his neighbor ; in like manner concerning things
abstracted from person, as that one loves this or that. But
although love is so universal in speech, yet scarcely any
one knows what love is. While he is meditating upon it,
because he cannot then form to himself any idea of thought
concerning it, he says either that it is not any thing, or is
only something flowing in from the sight, hearing, touch
and conversation, and thus moving. He is altogether igno
rant that it is his very life ; not only the common life of his
whole body, and the common life of all his thoughts, but
also the life of all their particulars. This a wise man may
perceive from this : when it is said, ' If you remove affec
tion, which is of love, can you think any thing 1 and can
yon do any thing ? As far as affection, which is of love,
grows cold, does not thought, speech and action grow cold
also 7 And as far as it grows warmj do not they also grow
warm '!' But these things a wise man peFeeivesv not from
the knowledge that- loveis the life of man, but from expe
rience that it so tsikes place.
9.

1 4 ANGELIC WISDOM CDNCEROTNG [PART I.
2. No one knows what the life of man is, unless he
knows that it is love : if he does not know this, one may
believe that the life of man is only to feel and to act :
another, that it is to think ; when yet thought is the first
effect of life, and sensation and action the second effect of
life. It is said that thought is the first effect of life; but
there is given thought more and more internal, also more
and more external :' inmost thought, which is the percep
tion of ends, is actually~the first effect of life." But of
these, hereafter, when the degrees of life are treated of.
3. Some idea concerning love, that it is the life of man,
may be had from the heat of the sun in the world. It is
known that that is, as it were, the common hfe, of all the
vegetations of the earth ; for from it, when it commences,
which is in the time of spring, vegetables of all kinds shoot
forth from the ground, are adorned with leaves, afterwards
with flowers, and lastly with fruits, and thus, as it were,
live ; but when the heat recedes, which is in autumn and
winter, they are stripped of those signs of their life, and
wither. Similar is the case of love with man, for love and
heat correspond to each other ; wherefore also love is
warm. 4. That God alone, thus the Lord, is IjOve itself,
BECAUSE HE IS LiFE ITSELF ; AND THAT An'GELS AND MeN
ARE RECIPIENTS OF LiFE. This, in the treatises concern
ing Divine Providence and concerning Life, will be il
lustrated at large ; here only that the Lord, who is the God
of the universe, is uncreate and infinite, but man and an
gel is created and finite ; and because the Lord is un
create and infinite, he is being itself, which is called Je
hovah, and is Life itself, or Life in himself. From the
Uncreate, Infinite, Being itself and Life itself, no one can
be immediately created, because the Divine is one and not
divisible ; but it must be from things created and finite, so
formed that the Divine may be in them. Because men and
angels are such, they are recipients of Life : wherefore, if
any man suffers himself to be so far led away as to think
that- he is not a recipient of life, but life, he cannot be
led from the thought that he is a God. That man feels
as if he were life, and thence believes that he is, is from
fallacy ; for in the instrumental cause, the principal cause is
not perceived otherwise than as one with it. That the
Lord is life in himself. Himself teaches in John ; '.4s the
Father hath Kfe in Himself, so he hath also given to the Son

PART I.] THE divine LOVE. 15
to have life in himself v. 26 ; and that He is ' Life itself,''
xi. 25,- xiv. 6. Now, because life and love are one, as is
manifest from what has been said above, n. 1,2, it follov, s
that the Lord, because He is Life itself, is Love itself.
5. But that this may fall into the understanding, it
should by all means be known, that the Lord, because He
is Love in its very essence, that is, divine love, appears
before the angels in heaven as a sun, and that from that
sun proceeds heat and light, and that the heat thence pro
ceeding in its essence is love, and the light thence pro
ceeding in its essence is wisdom ; an^ that as far as the
angels are recipients of that spiritual heat and that spirit
ual light, so far they are loves and wisdoms ; not loves and
wisdoms from themselves, but from the Lord. That spirit
ual lieat and that .spiritual light not only flow in with the
angels and affect them, but they also flow in with men and
affect them, in proportion as they become recipients ; and
they becom* recipients nccording to their love to the Lord,
and love towards the neighbor. That sun itself, or the
divine love, cannot, by its heat and by its light, create
any one immediately from itself; for thus he would be love
in its essence, which is the Lord himself: but it can create
from substances and materials so formed that they can
receive heat itself and light itself: comparatively as the
sun of the world cannot, by heat and light, immediately
produce germinations in the earth ; but from the materials
¦of the ground, in which it can be by heat and light, and
give vegetation. That the divine love of the Lord appears
as a sun in the spiritual world, and that from it proceeds
spiritual heat and spiritual light, from which the angels
have love and wisdom, may be seen in the work concern
ing Heaven an:) Hell, n. 11:6 — 140.
6. Since, therefore, man is not life, but a recipient of
life, it follows that tbe conception of a man from the father
is not a conception of life, but only a conception ofthe first
and purest form receptive of life, to which as a stamen or
beginning in the womb successively accede substances and
materials in forms adapted to the reception of life, in its
¦order and in its degree.
7. That THE»DrviNF- is not in Space. That the Di
vine or God is not in space, although He is omnipresent,
and with every man in the world, and with every angel in
heaven, and with every spirit under heaven, cannot be com
prehended by a merely natural idea, but can by a spirit- *

16 angelic vwsdom concerning [PABT I.
ual idea. That it cannot be comprehended by a natural
idea, is because in that there is space : for it is formed
from such things as are in the world ; in all and each
of which, that are ' beheld with the , eyes, there is
space. Every thing great and small there, is of space ;
every thing long, broad and high there, is of space ; in a
word, every measure, figure and form there, is of space.
Wherefore it is said, that it cannot be comprehended by a
merely natural idea, that the Divine is not in space, when
it is said that It is every where. But still, man can com
prehend it by natural thought, let him only admit into it
something of spiritual light. Wherefore, first something
shall be said concerning a spiritual idea, and thought
thence. A spiritual idea does not derive any thing from
space, but it derives its all from state. State is spoken
of love, of life, of wisdom, of affections, of joys thence ;
in general, of good and of truth. A truly spiritual idea
concerning these things has nothing in common with space :
it is higher, and beholds the ideas of space under itself,
as heaven beholds the earth. But because angels and
spirits see with their eyes equally as men in the world,
and objects cannot be seen except in space, therefore, in
the spiritual world, where spirits and angels are, there
appear spaces like the spaces in the earth, yet still they are
not spaces, but appearances ; for they are not fixed and
stationary as in the earth ; for they can be lengthened
and shortened, they can be changed and varied ; and
because they thus cannot be determined by measure, they
cannot there be comprehended by any natural idea', but
only by a spiritual idea, which is no other concerning dis
tances of space, than as concerning distances of good, or
distances of truth, which are aflSnities and similarities
. according to their states.
8. From this it may be evident, that man, from a
.merely natural idea, cannot comprehend that the Divine
lis everywhere, and yet not in space ; and that angels and
spirits clearly comprehend it : consequently, that man also
can, let him only admit something of spiritual light into
his thought. The reason that man can comprehend it is,
because his body does not think, but his spirit ; thus not
his natural, but his spiritual.
9. But the reason why many do not comprehend it is,
because they love the natural, and therefore do not wish to
elevate the thoughts of their understanding above it into

PART 1,] THE DIVINE LOVE. 17
spiritual light ; and those who will not, cannot think except
from space, even concerning God ; and to think concerning
God from space, is to think concerning the extance of na
ture. This is to be premised, because without a knowledge
and some perception that the Divine is not in space, notii-
ing^can be understood concerning the divine life, which is
love and wisdom, which are here treated of; and hence
little, if any thing, concerning the Divine Providence,
Omnipresence, Omniscience,' Omnipotence, Infinity and
Eternity, which are to be treated of in series.
10. It was said, that, in the spiritual \rorld, there ap
pear spaces just as in the natural world, consequently also
distances ; but that they are appearances according to
spiritual affinities, which are of love and wisdom, or of
good and truth. Hence it is, that the Lord, although He
is in the heavens with the angels every where, still appears
high above them as a sun; and because the reception. of
love and wisdom makes affinity with Him, therefore the
heavens appear nearer to Him, where the angels are in
nearer affinity from reception, than those who are in more
remote. From this also it is, that the heavens, which are
three, are distinct from each other ; in like manner the
societies of each heaven ; also that the hells - Under them
are remote, according to the rejection of love and wisdom.
It is the same with men, in whom and with whom the,
Lord is present throughout the whole world ; and this solely
from the cause that the Lord is not in space.
11. That God is very Man. In all the heavens there
is no other idea of God than the idea of a Man ; the reason
is, because heaven in the whole, and in part, is in form as a
man ; and the Divine which is with the angels, makes heav
en ; and thought goes according to the form of heaven :
wherefore it is impossible for the angels to think otherwise
concerning God. Hence it is, that all those in the world,
who are conjoined to heaven, think in like manner of God,
when they think interiorly in themselves, or in their spirit.
From this, that God is in perfect form Man, all angels and
all spirits are men in perfect form : the form of heaven
causes this, which, in the greatest and least things, is like
itself. That heaven, in the whole, and in part, is in form as
a man, miy be seen in the work conceriling Heaven and
Hell, n. 59 — 87 ; and that thoughts go according to the
form of heaven, n. 203, 204. That men were created
after the image, and after the likeness of God, is known
2*

18 angelic wisdom concerning [TART I.
from Genesis i. 26, 27 ; also that God was seen as a man
by Abraham and others. The ancients, from the wise to
the simple, thought no otherwise of God than as of a
man ; and at length, when they began to worship many
gods, as at Athens and Rome, they worshipped them all as
men. These things may be illustrated by the following
extract from a small work before pubUshed. ' The nations,
particularly the Africans, who acknowledge and worship
one God, the Creator of the universe, have an idea of God
as of a man : they say that no one can have any other
idea of God. When they hear that many cherish an idea
of God as of a little cloud in the midst, they ask where
such ones are ; and when it is said that they are among
Christians, they deny that it is possible ; but it is answered
that they have such an idea from this, that <jrod in the
word is called a spirit, and of a spirit they think no other
wise than as of a small part of a cloud, not knowing that
every spirit and every angel is a man. But yet exami
nation was made whether their spiritual idea was similar
to their natural idea ; and it was found that it was not
similar with those who interiorly acknowledge the Lord
as the God of heaven and earth. I heard a certain pres
byter from the Christians say, that no one could have an
idea of a Divine Human ; and I saw him carried about to
various nations, successively to those more and more inte
rior, and from them to their heavens, and at length to the
Christian heaven ; and every where there was given a com
munication of their interior perception concerning God :
and he observed that they had no other idea of God, than
the idea of man, which is the same with the idea of the
Divine Human.'
12. The idea of the common people in Christendom
concerning God, is as of a man, because God is called a
Person in the Athanasian doctrine of the Trinity. But
those who are wise above the common people pronounce
God to be invisible; which is done because they cannot
comprehend how God, as a man, could create heaven and
earth, and also fill the universe with his presence ; with
other things which cannot fall into the understanding, so
long as it is not known that the Divine is not in space.
But those who go to the Lord alone, think of the Divine
Human, thus of God as Man.
13. Of how great importance it is to have a just idea of
God, may be evident from this, that the idea of God makes

PAET 1.] • THE DIVINE LOVE. 19
the inmost of thought with all who have religion ; for all
things of religion and all things of worship have respect to
God. And because God is universally and particularly in
all things of religion and worship, therefore, unless there
is a just idea of God, no communication can be given with
the heavens. Hence it is, that every nation in the spiritual
world is allotted a place according to its idea of God as
Man ; for in this and in no other is the idea ofthe Lord. That
the state of man's life after death is according to the idea
of God confirmed in himself appears manifestly from its
opposite, that the denial of God makes hell ; and in Chris
tendom, the denial ofthe divinity ofthe Lord.
14. That to Be and to fixisT (or. Being and Existing,)
IN God Man, are distinctly one. — Where Being is there
Existing is: one is not given without the other ; for Being
Is by Existing, and not without it. This the rational com
prehends, when it thinks whether there can be any Being
which does not exist, and whether there can be any Exist
ing but from Being ; and because the one can be with and
not without the other, it follows that they are one, but dis
tinctly one. They are distinctly one, as love and wisdom :
love also is Being, and wisdotn is Existing ; for love is not
given except in wisdom, nor wisdom except from love :
wherefore, when love is in wisdom, then it Exists. These ,
two are such a one, that they can indeed be. distinguished
in thought, but not in act ; and because they can be dis
tinguished in thought, and not in act, therefore it is said,
they are distinctly one. Being and Existing in God Man
are also distinctly one, as soul and body: a soul is not giv
en without its body, nor a body without its soul. The di
vine soul of God man is what is meant by the divine Being,
and the divine body is what is meant by the divine Existing.
That a soul can exist without a body, and have thought and
wisdom, is an error flawing from fallacies; for every soul
of man is in a spiritual body, after it has cast off the ma
terial coverings which it carried about in the world.
15. That Being is not Being unless it Exists, is be
cause it is not before in a form ; and if it is not in a form
it has no quality ; and what has no quality is not any thing.
That which Exists from Being makes one with Being, by
this, that it is from Being : thence there is a unition into
one ; and thence it is, that one is the other's mutually and
reciprocally ; also that one is the all in all things of the
other as in itself. J

20 angelic wisdom concerning [PART 1
16. Hence it may be evident, that God is Man, and
that thereby He is God Existing ; not Existing from Him
self, but in Himself. He who exists in Himself is God from
whom are all things.
17. That in God Man infinite Things are distinct
ly ONE. It is known that God is infinite, for He is call
ed infinite ; but He is called infinite because He is infinite.
He is not infinite merely because He is Being and Existing
itself in himself, but because infinite things are in Him.
Infinite without infinite things in itself is not infinite except
as to name only. Infinite things in him cannot be called
infinitely many, nor infinitely all, on account of the natu
ral idea concerning many and concerning all ; for the
natural idea concerning infinitely many is hmited, and that
concerning infinitely all is indeed unlimited, but is derived
from limited things in the universe : wherefore man, be
cause his idea is natural, cannot, by sublimation and ap
proximation, come into the perception of the infinite things
in God ; but an angel, .because he is in spiritual idea, can,
by subhmation and approximation, come above the degree
of man, yet not even to that. ,
18. That there are infinite things in God, every one may
confirm in himself, wlio believes that God is Man ; and be
cause He is Man, He has a body and every thing that is
of the body ; thus He has a face, breast, belly, loins, feet,
for without them He would not be Man ; and because
He has these, He has also eyes, ears, nostrils, mouth, tongue ;
and also the things which are within in man, as heart and
lungs, and the things which depend on them ; which all
taken together cause that man is man. In created man
those things are many, and viewed in their contextures
they are innumerable : but in God Man they are infinite ;
not any one is wanting : hence He has infinite perfection.
A comparison is made between uncreated Man, who is
God, and created man ; because God is Man, and by Him
it is said that man in the world ' was created after his image
¦and into his likeness.' Gen. I. 26, 27.
19. That there are infinite things in God appears more
manifestly to the angels, from the heavens in which they
are. The universal heaven, which consists of myriads of
myriads of angels in its universal form, is as a man ; like
wise every society of heaven, as well great as small : hence
also an angel is a man, for an angel is a heaven in the least
form. That it is so, may be seen in the work concerning

PART I.] THE DIVINE LOVE. 21
Heaven and Hell, n. 51 — 87. Heaven in the whole, in
part, and in particular, is in such a form, from the Divine
which the angels receive ; for as far as an angel receives
from the Divine, so far he is in perfect form a man. Hence
it is, that the aiigels are said to be in God, and God in
them ; also that God is the all of them. How many things
there are in heaven cannot be described ; and because the
Divine makes heaven, and thence those ineffably many
things are from the Divine, it clearly appears that there
are infinite things in very Man, who is God. .
20. The like may be inferred from the created uni
verse, when it is viewed from uses and their correspond
ences. But before this can be understood, those things
shall be premised which will illustrate.
21. Because there are infinite things in God Man, which
appear in heaven, in an angel, and in a man, as in a mir
ror, and because God Man is not in space, as was shown
above, n. 7 — 10, it may in some degree be seen and com
prehended, how God can be omnipresent, omniscient, and
all-provident; and how, as Man, He could create all things,
and, as Man, can to eternity uphold the things created by
Him in their order.
22. That infinite things are distinctly one in God Man,
may also be evident as in a mirror from man. In man
are many and innumerable things, as was said above, but
still man feels them as one : he does not from sense know
any thing concerning his brain, concerning his heart and
lungs, concerning his liver, spleen and pancreas ; nor
concerning the innumerable things in his eyes, ears, tongue,
stomach, members of generation, and in the rest ; and be
cause from sense he does not know these things,^ he is to
himself as one. The reason is, because all those things are
in such a form, that not one can be wanting; for it is a
form recipient of life from God Man, as was demonstrated
above, n. A — 6 : from the order and connexion of all in
such a form, is produced a sense, and thence an idea, as if
they were not many and innumerable, but as if one. From
thence it may be concluded, that the many and innumera
ble things, which make in man as it were one, in very Man,
who is God, are distinctly, yea, most distinctly, one.
23. That there is one God Man from whom are all
Things. All things of human reason conjoin, and as it
were concentrate themselves in this, that there is one God,
the Creator of the universe ; wherefore a man who has

'22 angelic wisdom concerning [part I.
reason, from the general of his understanding, does
not and cannot think otherwise. Say to any one who has
sound reason, that there are two Creators of the universe,
¦ and you will find a repugnance from it in yourself, and
perhaps from the mere sound of the speech in the ear ;
whence it is manifest, that all things of human reason con
join and concentrate themselves in this, that God is- oneT
There are two causes why this is so. Tlie first is, because
the very faculty of thinking rationally, viewed in itself, is
not man's, but is God's with him : on it depends human
reason in the general, and the general causes it to see that
as from itself. The other is, because man, by that faculty,
either is in the light of heaven, or derives-the general of his
thought thence ; and the universal of the light of heaven is
that God is one. It is otherwise, if man, by that faculty,
has perverted the inferiors ofthe understanding: he indeed
possesses that faculty, but by a twisting of the inferiors he
turns it another way,; thence his reason becomes not sound.
24.- Every man, although he knows it not, thinks of a
company as of a man ; wherefore also he directly per
ceives, when it is said, that the king is the head, and the
subjects the body ; also when it is said, that this or that
one is such in the general body, that is, in the kingdom.
It is similar with the spiritual body as with the civil ; the
spiritual body is the church, its head is God Man. Hence
it is manifest, of what quality in this perception the Church
as a man would appear, if one God, the Creator and Sus-
tainer of the universe were not thought of, but instead of
one, several : it would appear in that perception as one
body upon which there were several heads, thus not as a
man, but as a monster. If it were said, that those heads
have one essence, and that thereby they together make one
head, no other idea can thence result, than that either one
head has several faces, or several heads one face ; thus the
church in the perception would be presented as deformed ;
when yet one God is the head, and the church is the body,
which acts from the direction of the head, and not from
itself, as is also the case in man. Hence also it is, that
there is but one king in one kingdom ; for many would dis
tract it, but one may keep it together.
25. It would be similar in the church spread over the
whole world, which is called a communion, because, as
one body, it is under one head. It is known, that the head
governs the body under it at its nod ; for in the head reside

part I.] THii divine love. , 23
the understanding and the will ; and by the understanding
and the will, the body is actuated, insomuch that the body
is only obedience. "The body cannot do any thing except
from the understanding and the will in the head ; so neither
can the man of the church except from God. It appears
as if the body, acted of itself; as if the hands and feet in
acting moved themselves of themselves, and as if the mouth
and tongue in speaking vibrated themselves of themselves ;
when yet they do not at all of themselves, but from the af
fection of the will and thence the thought of the under
standing in the head. Think, theii, if one body had sev
eral heads, and eaek head acted for itself from its own
understanding and its own will, whether the body could
subsist. Unanimity, like that of one head, could not exist
among them. As it is in the church, so it is in the heavens,
which consist of myriads of myriads of Angels ; unless all
and each of them had respect to one God, they would fall
off one from another, and heaven ' would be dissolved.
Wherefore, if an angel of heaven only thinks of several
Gods, he is directly separated ; for he is cast to the fur
thest boundary of the heavens and falls down.
26. Since the universal heaven and alt things of heaven,
refer themselves to one God ; therefore the angelic speech
is such, that by a certain harmony flowing from the har
mony of heaven, it terminates in one ; an indication that it
is impossible for them to think but of one God, for the
speech is from thought.
27. Who that has sound reason does not perceive, that
the Divine is not divisible ; also that several infinites, un-
creates, almighties, and Gods are not possible 1 If another
who has not reason, should say that several infinites, un-
creates, almighties, and Gods, are possible, provided they
have one and the same essence, and that thereby there is
one infinite, uncreate, almighty, and God ; is not one and
the same essence, one and the same thing ? and one and
the same thing is not possible to several. If it should be
said, that one is from another, then- he who is from anoth
er is not God in himself ; and yet God in himself is the
God from whom are all things. See above, n. 16.
28. That the Divine Essence itself is Love and
Wisdom. If you collect together all the things that you
know, and put them under the inspection of your mind,
and in some elevation of spirit examine what is the univer
sal of them all, you cannot conclude that it is any thing

24' angelic wisdom concerning [PART I.
else than love and wisdom ; for these two are the essen
tials of all things of the life of man ; all his civil, all his
moral, and all his spiritual things depend upon those two,
and without those two they are not any thing. So it is
with all things of the life of a collective man, which is, as
was before said, a greater or less society, a kingdom or
empire, the church, and also the angeUc heaven. Take
away from them love and wisdom, aiid think whether they
are any thing ; and you will find that without these, as the
things from which they exist, they are nothing.
29. That in God there is love, and at the same time
wisdom, in their very essence, can be denied by no one ;
for He loves all from the love in Himself, and He leads all
from the wisdom in Himself. The created universe, also,
viewed from order, is so full of wisdom from love, that you
may say that all things in the complex are its very self ;
for indefinite things are in such order, successively and
simultaneously, that taken together they make one :'it is
from this and nothing elsb, that they can be held together
and preserved perpetually.
30. From this, that the divine essence itself is love and
wisdom, it is, that man has two faculties of life, from one
of which ^he has understanding, and from the other be has
will. The faculty from which he has understanding, de
rives its all from the influx of wisdom from God ; and the
faculty from which he has will, derives its all from tbe
influx of love from God. That man is not justly wise and
does not love justly, does not take away the faculties, but
only closes them up ; and so long as it closes them up, the
understanding is indeed called understanding, and the will
is called will, but still essentially they are not so : where
fore, if those faculties were taken away, every thing human
would perish ; which is, to think, and from thinking to
speak ; and to will, and from willing to act. Hence it is
manifest, that the Divine with man resides in these two fa
culties, which are the faculty of being wise, and the faculty
of loving ; that is, the ability to do so. That in man
there is the abiUty to loTe, although he is not wise and
does not love as he is able, has been made known to me
by much experience, which you will see elsewhere in
abundance. 31. From this, that the divine essence itself is love and
wisdom, it is, that all things in the universe refer themselves
to good and truth ; for all that which proceeds from love

part I.] THE DIVINE LOVE. 25
is called good, and that which proceeds from wisdom is
called truth. But of these more hereafter.
32. From this, that the divine essence itself is love and
wisdom, it is, that the universe and all things in it, as well
the animate as the inanimate, subsist from heat and light ;,
for heat corresponds to love, and light corresponds to wis
dom ; wherefore also spiritual heat is love, and spiritual
light is wisdom. But of these also more hereafter.
33. From the divine love and from the divine wisdom,
which make the very essence which is God, proceed all
affections and thoughts with man ; the affections from di
vine, love, and the thoughts from divine wisdom ; and all
and each of the things of man are nothing but affection
and thought ; these two are, as it Were, the fountains of all
things of his life : all the delights and pleasantnesses pf his
life are from them ; the delights from the affection of his
love, and the pleasantnesses from the thought thence.
Now, because man was created to be a recipient, and is a
recipient, so far as he loVes God, and from love to God, is
wise ; that is, so far as he is affected by those things which
are from God, and so far as he thinks from that affection ;
it follows, that the divine essence, which is creative, is di
vine love and divine wisdom.
34. , That the Divine Love is op the Divine Wisdom,
AND THAT THE DiVINE WiSDOM IS OP THE DiVINE LoVE.
That the divine Being, and the divine Existing in God Man
are distinctly one, may be seen above, n. 14 — 16. And be
cause the divine Being is divine love, and the divine Exist
ing is divine wisdom, therefore these likewise are distinctly
one. They are said to be distinctly one, because love
and wisdom are two distinct things, but so united, that love
is of wisdom and wisdom of love ; for love Is in wisdom,
and wisdom Exists in love. And because wisdom derives
its Existing from love, as was said above, n. 15, hence also
the divine wisdom is Being ; from which it follows, that
love and wisdom taken together are the divine Being ; but
taken distinctly, love is called the divine Being, and wis
dom the divine Existing. Such is the angelic idea concern
ing divine love and concerning divine wisdom.
35. Since there is such a union of love and wisdom,
and of wisdom and love, in God Man, the divine essence
is one ; for the divine essence is divine love, because it is
of divine wisdom ; and divine wisdom, because it is of di
vine love : and since there is such a union of them, ttere-
3

26 angelic wisdom concerning [part i.
fore also ,the divine hfe is one : life is the divine essence.
The reason why divine love and divine wisdom are one, is
because the union is reciprocal, and reciprocal union makes
one. But jof reciprocal union more will be said elsewhere.
36. There is also a union pf love and wisdom in every
Divine work ; from this is its perpetuity, yea, its eternity.
If more ofthe divine love than of the divine wisdom, or if
more of the divine wisdom than of the divine love, were in
any created work, it would not subsist, except so far as
they are in equality ; what is over passes away.
37. The Divine Providence in reforming, regenerating
and saving men, participates equally of divine love and of
divine wisdom : from more of divine love than of divine
wisdom, or from more of divine wisdom than of divine
love, man cannot ¦ be reformed, regenerated and saved.
Divine love wills to save all, but cannot save except by di
vine wisdom ; and all the laws by which salvation is effect
ed are of divine wisdom ; and love cannot transcend those
laws, since divine love and divine wisdom are one, and act
in union.
38. Divine love and divine wisdom, in the word, are
understood by justice and judgment ; divine love by justice,
and divine wisdom by judgment ; wherefore in the word,
justice and judgment are spoken of God ; as in David :
' Justice and Judgment are the support of thy throne,'
Psalm xcvii. 2. ' Jehovah shall bring forth thy justice as
the light, and tliy judgment as the noon-day,' xxxvii. 6,
In Hosea : ' 1 will betroth thee to Me forever in justice
and in judgment,' ii. 19. In Jeremiah : ' I will raise unto
David a righteous Branch, who shall reign a King, and
shall do judgment and justice in the earth,' xxiii. 5. In
Isaiah : ' He shall sit upon the throne of David and upon his
kingdom, to establish it in judgment and in justice,' ix. 7.
In the same : ' Let Jehovah be exalted, because He hath filled
the earth with judgment and justice,' xxxiii. 5. In David :
' When I shall have learned the judgments of thy justice.
Seven times in the day I praise Thee, for the judgments of
thy justice,' Psalm cxix. 7, 164. The same is meant by
life and light in John : In Him was life, and'the life was
the light of men,' i. 4. By life is here meant the divine love
of the Lord, and by light, his divine wisdom. The same is
also meant by hfe and spirit in John : ' Jesus said, the words
which I speak to you, are spirit and are life,' vi. 63.
39. In man, love and wisdom appear as two separate

part I.] THE divine LOVE. 27
things, but still in themselves they are distinctly one ; since
with man the wisdom is such as the love is, and the love
such as the wisdom is : the wisdom which does not
make one with its love, appears as if it were wisdom,
and yet it is not ; and tbe love which does not make one
with its wisdom, appears as if it were the love of wisdom,
although it is not; for the one derives its essence and
its life from the other reciprocally. The reason why
wisdom and love with man appear as two separate things,
is because the faculty of understanding with him is ca
pable of being elevated into the light of heaven, but not
the faculty of loving, except so far as man does as he un
derstands ; wherefore, so much of apparent wisdom as
does not make one with the love of wisdom, relapses into
the love which does make one, which may be a love not of
wisdom, yea, the love of insanity : for a man may know
from wisdoni that he ought to do' this or that, but still he
does not do it, because he does not love it ; but as far as
he does from love that which is of wisdom, so. far he is an
image of God.
40. That the Divine Love and the Divine Wisdom
IS A Substance and that it is a Form. The common
idea of men concerning love and concerning wisdom, is as
of something volatile and floating in thin air or ether ; or
as of something exhaled from some such thing : and scarce
ly any one thinks that they are really and actually a sub
stance and a form. Those who see that they are a sub
stance and a form, still perceive love and wisdom out ofthe
subject as flowing from it ; and what they perceive out of
the subject as flowing from it, although as sometliing vola
tile and floating, they also call a substance and form ; not
knowing that love and wisdom are the subject itself, and
that what is perceived out of it, as vjilatile and floating, is
only an appearance of the state of the subject in itself.
There are several causes why this has not heretofore been
seen ; one is, that appearances are the first things, from
which the human mind forms its understanding, and that
it cannot shake them; off, but from an investigation of the
cause ; and if the cause is deeply hid, it cannot investigate
it, without keeping the understanding a long time in spir
itual light ; in which it cannot keep it long, on account of
the natural light which continually draws it back. Still
the truth is, that love and wisdom are a real and actual
substance and form, which make the subject itself.

28 angelic wisdom concerning [part i.
41. But this, because it is contrary to appearance, may
seem as not deserving behef, unless it be demonstrated ; and
this cannot be demonstrated except by such things as a
man can perceive by his bodily senses ; wherefore it shall
be demonstrated by them. Man has five external senses,
which are called feeling, taste, smell, hearing and sight.
The subject of feehng is the skin with which a man is en
compassed : the very substance and form of the skin cause
it to feel what is applied : the sense of feehng is not in the
things which are apphed, but is in the substance and
form ofthe skin, which are the subject : that sense is only
an affection of it by the things apphed. It is so with the
taste : this sense is only an affection of the substance and
form which are of the tongue ; the tongue is the subject.
It is so with the smell : that odor affects the nostrils, and
is in the nostrils, and that it is an affection of them from
odoriferous things touching them, is "known. It is so with
the hearing : it appears as if the Ijearing were in the place
where the sound begins ; but the hearing is in the ear,
and is an affection of its substance and form : that the
hearing is at a distance from the ear is an appearance.
It is so with the sight : it appears, when a man sees objects
at a distance as if the sight was there ; but still it is in the
eye which is the subject, and is hkewise an affection of it.
It is distant, only from the judgment concluding concern
ing space from intermediate things, or from the diminution
and thence obscuration of the object, an image of which
is formed within the eye according to the angle of inci
dence. Hence it is manifest that the sight does not go
out from the eye to the object, but that the image of the
object enters the eye, and affects its substance and form :
for it is the same with the sight as it is -svith the hearing ;
the hearing does not go out of the ear to catch the sound,
but the sound enters the ear and affects it. From this it
may be evident that the affection of a substance and form,
which makes the sense, is not any thing separate from the
subject, but only makes a change in it, the subject remain
ing the subject then, as before and after. Hence it follows,
that the sight, hearing, smell, taste and feeling, are not any
thing volatile flowing forth from their organs ; but that
they are the organs viewed in their substance and form ;
and whilst they are affected, the sense is produced.
42. It is the same with love and wisdom ; with the dif
ference only, that the substances and forms which are love

paet l] the divine love. 29
and wisdom, are not extant before the eyes, as the organs
of the external senses ; but still no one can deny, that the
things of wisdom and love, which are called thoughts, per
ceptions and affections, are substances and forms, and that
they are not volatile entities flowing from nothing, or ab
stracted from the real and actual substance and form, which
are the subjects. For there are in the brain innumerable
substances and forms, in which every interior sense, which
refers itself to the understanding and the will, resides.
That all the affections,. perceptions and thoughts therein
are not exhalations from them, but that tbey are actually
and really the subjects, which emit nothing from them
selves, but only undergo changes according to the influen
ces which affect them, may be evident from what was said
above concerniiig the external senses. ' Of the influ^nce^
which affect them, more will be said below.
43. Hence first it may be seen that divine lote and di
vine wisdom in themselves are substance and form ; for
they are Being and Existing itself: and unless they were
such Being and Existing, as they are substance and form,
they would be only an ideal entity, which in itself is not
any thing.
44. That Divine Love and Divine Wisdom are Sub
stance and Form in themselves, thus the Very and the
Only. That divine love and divine wisdom is a substance
and a form, was confirmed just above ; and that the divine
Being and Existing is Being and Existing in i'tself, was al
so said above. It cannot be said to be Being and Existing
from itself, because this involves a beginning, and also from
something in it which is being and existing in itself; but
Being and Existing itself in itself is from eternity ; Being
and Existing itself in itself is also uncreate, and every cre
ated thing cannot exist except from the Uncreate ; and
what is created is also finite, and the finite cannot exist
except from the Infinite.
45. He who by any though^ can conceive and compre
hend Being and Existing in itself, will also conceive and
comprehend, that it is the Very and the Only. That is
called the Very which alqne Is ; and that the Only, from
which every thing else is. Now, because the Vel-y and the
Only is a substance and a form, it follows, that it is the
very and only substance and form ; and because that sub
stance and form itself is divine love and divine wisdom, it
follows, that it is the very and only love, and the very and
3*

30 angelic wisdom concerning [PART I.
only wisdom ; consequently that it is the very and only es
sence, also the very and only Ufe ; for love and wisdom is Ufe.
46. From this it may be evident how sensually, that is,
how much from the bodily senses, and from their darkness,
those think in spiritual things, who say that nature is from
itself: they think from the eye, and cannot think from tbe
understanding ; thought from the eye shuts the understand
ing, but thought from the understanding opens the eye.
They cannot think any thing concisrning Being and Exist
ing in itself, and that this is eternal, uncreate, and infinite ;
neither can they think any thing concerning life, except
as of something volatile passing off into nothing ; nor
otherwise concerning love and wisdom, and by no means
that all things of nature are from them. It cannot be seen
that all things of nature are from them, unless nature be
viewed from uses in their series and in their order, and not
if from any of its forms, which are objects of the eye
alone ; for uses are only from life, and their series and or
der from wisdom and love ; but forms are the continents of
uses : wherefore, if the forms only are regarded, there can
not be seen any thing of life in nature, still less any thing
of love and wisdom, thus not any thing of God.
47. That the Divine Love and Divine Wisdom can
not but be and exist in others CRE.\TED FROM ITSELF.
It is the Very of love not to love itself, but to love others,
and to be joined to them by love : it is also an essential of
love to be loved by others, for thus conjunction is effected.
The essence of all love consists in conjunction, yea, the
life of it, which is called deUght, pleasantness, enjoyment,
sweetness, beatitude, happiness and felicity. Love con
sists in this, that its own may be: another's, and that it
may feel his deUght as deUght in itself; this is to love ; but
to feel one's delight in another, and not the other's in one's
self, is not to love ; for this is to love one's self, but that is
to love the neighbor. These two kinds of love are dia
metrically opposite to each other. Both indeed conjoin ;
and it does not appear, that to love one's own, that is, one's
self in another, disjoins ; when yet it so disjoins, that as
much as any one has thus loved another, so much does he
afterwards have him in hatred ; for that conjunction is suc
cessively dissolved by itself, and then the love becomes ha
tred in a similar degree.
48. Who cannot see this, that can look into the essence
of love 1 For what is it fbr one to love himself aloae, and

part I.] the divine love. 31
not any one out of himself, by whom he may be loved
again 1 this is rather dissolution than conjunction : the
conjunction of love is from reciprocation, and there is no
reciprocal in one's self alone ; if there is thought to be any,
it is from an imaginai'y reciprocal in others. Hence it is
manifest, that the divine love cannot but be and exist in
others, whom it loves, and by whom it is loved ; for when
it is such in all love, it will be in the greatest degree, that
is, infinitely, in love itself.
49. With respect to God, it is not possible that He can
love and be reciprocally loved by others, in whom there is
any thing of the infinite, or any thing of the essence and
life of love in itself, or any thing ofthe Divine ; for if any
thing ofthe infinite,-or ofthe essence and life of love in it
self, that is, any thing of the Divine, were in them, then it
would not he loved by others, but would love itself; for
the infinite or the Divine is one ; if this were in others, it
would be the Very, and would be the very love of self, of
which none at all can be in God ; for this is altogether op
posite to the divine essence : wherefore, it must be in others,
in whom there is nothing of the Divine in itself. That it
is in those who are created from the Divine, will be seen
below. But that it may be, there must be infinite wisdom,
which shall make one with infinite Itove-; that is, there must
be the divine love of divine wisdom, and the divine wisdom
of divine love, concerning which above, n. 34..— 39.
50. On the perception and knowledge of this secret de-r
pend the perception and knowledge of all things of exist
ence or creation, also of all things of subsistence or pres
ervation by God ; that is, of all the works of God in the
created universe, which are to be treated of in what follows.
51. But do not, I beseech you, confound your ideas
with time and with space ; for, as much of time and space
as you have in your ideas, when you read what follows, so
far you will not understand it ; for the Divine is not in time
and space ; which will be clearly seen in the continuation
- of this woi;k, especially in treating of Eternity, Infinity and
Omnipresence.
52. That all Things in the Universe were created
FROM THE Divine Love and Divine Wisdom op God Man.
The universe in the greatest and least things, and in the
first and last, is so full of divine love and divine Wisdom,
that it may be said to be divine love and divine wisdom in
an image. That it is so, appears manifestly from the cor-

32 angelic wisdom concerning [pakt i.
respondence of all things of the universe with all things of
man. All and each of the things which exist in the creat
ed universe, have such a correspondence with all and each
of the tilings of man, that it may be said, that man also is
a kind of universe : there is a correspondence of bis affec
tions and thence his thoughts with all things of the animal
kingdom ; of his will and thence his understanding, with
all things of the vegetable kingdom ; and of his ultimate
life, with aU things of the mineral kingdom. That there is
such a correspondence, does not appear to any one in the
natural world ; but to every one, who attends to it, in the
spiritual world. In that world are all things which exist in
the natural world, in its three kingdoms ; and they are cor
respondences of the, affections and thoughts ; of the affec
tions from the will, and of the thoughts from the .under
standing ; also of the ultimates of the Ufe of those who are
there : and the latter and the former appear about them in
such an aspect, as the created universe is in, with the dif
ference, that it is in a smaller effigy. Hence it manifestly
appears to the angels, that the created universe is an
image representative of God Man ;, and that it is his love
and wisdom, which in fhe universe are set forth in an im
age. Not that the created universe is God Man, but that
it is from Him ; for nothing whatever in the created uni
verse is substance and form in itself, nor Ufe in itself, nor
love and wisdom in 'itself ; yea, neither is man man in
himself, -but all is from God, who is Man, Wisdom and
Love, and Form and Substance in himself : that which is
in itself, is uncreate and infinite ; but that which is from
Him, because it has nothing with itself, which is in itself,
is created and finite ; and this represents the image of Him, .
from whom it is and exists.
53. Of things created and finite, may be predicated be
ing and existing, also substance and form, as also life, yea
lov^ and wisdom ; but all these are created and finite. The
reason that they may be predicated, is not that they have any
thing divine ; but that tbey are in the divine, and that the
divine is in them : fpr every thing which is created in it
self is inanimate and dead, but is animated and vivifi,ed in
consequence of the divine being in it, and it in the Divine.
54. The Divine is not in one subject otherwise than in
another, but one created subject is different from another
for there are not two things the same, and hence it is a dif
ferent continent ; from which the Divine in its image ap-

part I.J THE DIVINE LOVE. 33
pears various. His presence in opposites wiU be spoken of
in what follows.
55. That all Things in the created Universe are
Recipients of the Divine,, Love and Divine Wisdom of
God Man. It is known, that all and every thing of the
universe was created by God ; hence the universe with all
and every thing of it, in the Word, is called the work of
the hands of Jehovah. It is said that the world in its com
plex was created out of nothing ; and concerning nothing
an idea is cherished of merely nothing, when yet out of
merely nothing, nothing is made, nor can any thing be
made : this is a manifest truth ; wherefore the universe,
which is an image of God, and hence full of God, could
have been created only in God from God ; for God is Be
ing itself, and from Being must be what is : from nothing,
which is not, to create what is, is altogether contradictory.
But still, that which is created in God by God, is not con
tinuous from Himself, for God is Being in itself; and in
created things there is not any Being in itself : if in creat
ed things there were any Being in itself, it would be con
tinuous from God, and what is continuous from God is God.
The angelic idea concerning this is this, that what is creat
ed in God by God, is Uke that in man, which he had de
rived from his life, but from which the life is extracted,
which is such, that it is congruent to his life, but still is not
his life. This the angels confirm from many things which
exist in their heaven, where they say that they are in God,
and God in them, and yet have nothing of God, which is
God, in their being. More things from which they confirm
this, will be adduced in what follows ; here it only needs
be known.
56. Every created thing from that origin, is such ih its
nature, that it may be a recipient of God, not by continui
ty but by contiguity : by the latter and not by the former
it is conjunctive ; for it is congruent because it was created
in God by God, and because it was so created, it is analo
gous, and by that conjunction it is as it were an image of
God in a mirror.
57. It is from this that the angels are not angels from
themselves, but that they are angels from that conjunction
with God Man ; and that conjunction is according to the
reception of divine good and divine truth, which are God,
and appear to proceed from Him, although they are in
Him : aud the reception is according to the application of

34 ANGELIC WISDOM CONCERNING [PAET I.
the laws of order, which are divine truths, to themselves,
from the freedom of thinking and willing according to rea
son, which they have from the Lord as their own : by that
they have reception, of divine good and divine truth, as
.from themselves, and by it there is a reciprocation of love ;
for, as was said above, there is no love, unless it is recipro
cal. It is similar with men upon earth. From what has
been said, it may first be seen, that all things of the creat
ed universe are recipients of the divine love and divine
wisdom of God Man.
58. That the other things of the universe, which are
not as angels and men, are also Tecipients of the divine
love and divine wisdom of God Man, as the things which
are below men in the animal kingdom, and those which
are below these in the vegetable kingdom, and those which
are below these in the mineral kingdom, cannot as yet be
explained to^the understanding ; for more must first be
said concerning the degrees of life, and concerning the de
grees of the recipients of life. Conjunction with these is
according to their uses ; for all good uses derive their or
igin from no where else, than through similar conjunction
with God, but dissimilar according to degrees ; which con
junction successively in descent becomes such, that there
is nothing of freedom, because nothing of reason, ahd
thence nothing of appearance of life in them, but still they
are recipients. Because they are recipients, they are also
reagents ; for by being reagents they are continents. Con
junction with uses not good will be spoken of, after the
origin of evil is shown.
59. From this it may be evident, that the Divine is in
all and every thing ofthe created universe, and hence that
the created universe is the work of Jehovah's hands, as it
is said in the Word ; that is, the work of divine love and
divine wisdom ; for these are meant by the hands of Jeho
vah. And, although the divine is in all and every thing of
the created universe, still there is nothing of the Divine in
itself in their Being ; for the created universe is not God,
but from God : and "because it is from God, there is in it
an image of Himself, as the image of a man in a mirror ;
in which indeed the man appears, but stUl there is nothing
ofthe man in it.
60. I heard several in the spiritual vforld talking around
me, saying that they were willing indeed to acknowledge that
the Divine is in all and everything of the universe, because

PAET I.] THE DIVINE LOVE. 35
therein they see the wonderful things of God; and the
more interiorly they are viewed, the more wonderful : but
still, when they heard that the Divine actually is in all and
every thing of the created universe, they were indignant ;
a proof that they say this, indeed, but do. not believe it.
Therefore they were asked if they could not see this mere
ly from the wonderful faculty which there is in every seed
of producing in such order its own vegetable even to new
seeds ; and that in every seed there is an idea of infinite
and eternal ;- for there is in them an effort to multiply and
fructify themselves to infinity and to eternity : also from
every animal, even the least, since there are in it organs of
the senses, also brains, heart, lungs, &c. with arteries, veins,
fibres, muscles, and from them, acts ; besides the astonish
ing things in their natural dispositions, concerning which
whole volumes have been written. All these wonderful
things are from God, but the forms-, with which they are
clothed, are from the materials ofthe earth ; from them are
vegetables, and in their order men : wherefore it is said of
man, that ' He was created out of the ground, and that he is
dust of the earth, and that the soul of lives was breathed into
him,' Genesis ii. 7 : from which it is manifest, that man has
not the Divine, but it is adjoined to him.
<31. That all Things which are created, in a certain
Image have relation to Man. — This maybe evident from
all and every thing of the animal Idngdom ; and from all
and every thing of the vegetable kingdom ; and from all
and. every thing of the mineral kingdom. The relation to
man in all and every thing of the animal kingdom, is manifest
from these things, that animals of every kind have members
by which they move themselves, organs by which they feel,
and viscera by which they actuate them, which they have
in common with man : they have also appetites and affec
tions similar to the natural appetites and affections in man ;
and they have connate knowledges corresponding to their
affections, in some of which there appears, as it were, some
thing spiritual,; which is more or less evident before our
eyes in the beasts ofthe earth, the birds of heaven, in bees,
silk-worms, ants, &c. Hence it is, that merely natural
men make the living things of that kingdom like themselves,
except, as to speech. The relation to man from all and ev
ery thing of the vegetable kingdom, is manifest from these
things ; that they exist from seed, and from it proceed suc
cessively to their several ages ; that they have something

36 ANGELIC WISDOM CONCERNING [PART I.
similar to marriage, and after it, prolification ; that their
vegetative soul is use, of which they are the form ; besides
many other things which are relations to man ; which have
also been described Uy some. The relation to. man by aU
and every thingofthe mineral kingdom, appears only in the
endeavor to produce forms which have relation, which are,
as was said, all and every thing of the vegetable kingdom,
and thus to perform uses ; for as soon as a seed falls into
the bosom of the earth, it cherishes it, and gives suppUes
from itself on all-sides, that it may germinate, and present
itself in a form representative of man ; that there is such
an endeavor even in its dry parts, is evident from corals at
the bottom of seas, and from flowers in mines, from mine
rals there, and also from metals. The endeavor to vege
tate, and thus to perform uses, isthe ultimate from the Di
vine in created things.
62. As it is the endeavor of the minerals of the earth
to vegetate, so it is the endeavor of vegetables to vivify
themselves ; hence are insects of various kinds, correspond
ing to their, odoriferous exhalations.. That this is not from
the heat of the sun of the world, but through it from life
according to the recipients, will be seen in what follows.
, 63. That there is a relation of all things of the created
universe to man, may indeed be known from what has been
adduced, but can be seen only obscurely ; whereas in the
spiritual world it is seen clearly : there also are aU things
of the three kingdoms, in the midst of which is an angel :
he sees them about him, and also knows that they are rep
resentations of him ; yea, when the inmost of his under
standing is opened, he knows himself, and sees his image
in them, hardly otherwise than as in a glass. • ,
64. From these and many other concurrent tilings,
which there is not time to adduce here, it may be known for
certain, that God is Man, and that the created universe is
an image of Him ; for there is a general relation of all
things to Him, as there is a particular relation to man.
65. That the uses op all Things which are created
ASCEND by Degrees from Ultimates to Man, and
through Man to God the Creator, from whom they
ARE. Ultimates, as was said above, are all and every
thing of the mineral kingdom, which are materials of va
rious kinds, of stony, sahne, oily, mineral and metalUc
substance, covered over with ground, consisting of vegeta
ble and animal matters reduced to the finest powder : in

PART I.] THE DIVINE LOVE. 37
these lie hid the end and also the beginning of all the uses
which are from life. The end of all uses is the endeavor
to' produce them, and the beginning is the power acting
from that endeavor : these are of the mineral kingdom.
Mediates are all and every thing of the vegetable king
dom, which' are grasses and herbs of every kind, plants
and shrubs of every kind, and trees of every kind. The
uses of these are for all and every thing ofthe animal king
dom, as well imperfect as perfect : they nourish them, de
light them, and vivify them : they nourish their bodies with
their materials ; they delight their senses with their* taste,
smell and beauty ; and they vivify their affections. The
endeavor to those things also is in them from life. Prima
ries are all and every thing of the animal kingdom : the
lowest there, are called worms and insects ; the -middle,
birds and beasts ; and the highest, men : for in every king
dom there are lowest, middle, and highest ; the lowest for
the use of the middle, and the middle for the use of the
highest. Thus the uses of all things which are created, as
cend in order from ultimates to man, who is the first in order.
66. There are three degrees of ascent in the natural
world, and there are three degrees of ascent, in the spiritu
al world. All animals are recipients of life ; the more per
fect animals are recipients of the life of the three degrees
of the natural world, the less perfect are recipients of the
life of two degrees of that world, and the imperfect are re
cipients of one degree 6f it. But man alone is a recipient
of the life of the three degrees, not only of the natural
world, but also of the three degrees of the spiritual world.
Hence it is, that man can be elevated above nature, other
wise than any animal ; he can think analytically and ra
tionally concerning civil and moral things which are within
nature, and he can also concerning spiritual arid heavenly
things which are above nature ; yea, he can be elevated
into wisdom, so that he may see God. But the six de
grees, by which the uses of all things which are created,
ascend in their order even to God the Creator, wiU be
treated of in their place. From this summary it may be
seen, that there is an ascent of all things which are
created to the First, who alone is Life ; and that the uses
of all things are the very recipients of life, and thence the
forms of uses.
67. It shall also be.said,in a few, words,howman ascends,
that is, is elevated, from the ultimate degree to the first.
4

38 angelic wisdom concerning [part i.
He is born into the ultimate degree of the natural world ;
he is then elevated by sciences into the second degree;
and as from sciences he perfects his understanding, he is
elevated into the third degree, and then becomes rational.
The three degrees of ascent in the spiritual world are in
him above the three natural degrees, nor do they appear,
before he puts off the earthly hody : when he puts off this,
the first spiritual degree is opened to him ; afterwards the
second ; and lastly the third, but only with those who be
come angels of the third heaven ; these are they who see
God. Those become angels of the second and ultimate
heaven, with whom the second and ultimate degree can be
opened. Every spiritual degree with man is opened ac
cording to the reception of divine love and divine wisdom.
from the Lord : those who receive any, come into the first
or ultimate spiritual degree ; those who receive more, into
the second or middle spiritual degree ; and those who re
ceive much, into the third or highest degree : but those
who receive nothing of them, remain 'm the natural degrees,
and derive nothing more from the spiritual degrees, than
that they can think and thence speak, and will and thence
act, but not intelligently.
68. Concerning the elevation of the interiors of man,
which are of his mind, this also is to be known. In ev^ry
thing created by God there is reaction. Life alone has
action, and reaction is excited by the action of life.
This reaction appeai;s as if it were of the created thing,
because it exists when it is acted upnn ; thus in man
it appears as if it were his, because he does not feel other
wise than that life is his, when yet man is only a recipient
of, life. Prom this cause it is, that man, from his heredi
tary evil, reacts against God ; but according as he believes
that all his life is from God, and all the good of life from
the action of God, and all the evil of life from the reaction
of man, reaction thus becomes of action, and man acts
with God as from himself- The equilibrium of all things
is from action and at the same time reaction, and every
thing must be in equilibrium. These things are said, that
man may not believe that he ascends to God of himself,
but of the Lord.
69. That the Divine pills all Spaces of the Uni
verse WITHOUT Spacf.. There, are two things proper to
nature, space and time. From these man in the natural
world forms the ideas of his thought, and thence his under-

PAET I.] THE DIVINE LOVE. 39
Standing : if he remains in those ideas, and does not ele
vate his mind above thera, he never can perceive any
thing spiritual and divine; for he involves them in ide^s
which are derived from space and time, and as far as he
does this, so far the light of, his understanding becomes
merely natural : to think from this, in reasoning about spir
itual and divine things, is like thinking from the darkness
of night, about those things which appear only in the light
of day ; hence 'it is naturalism. But he who knows how to"
elevate his mind above the ideas of thought which are de
rived fi'om space and time, passes from darkness to
light, and is wise in spiritual and divine things, and at
length sees the things which are in them and from them ;
and then by that hght he dispels the darkness of natural
light, and removes its fallacies from the middle totbe sides.
Every man, who has understanding, can- think above the
things proper to nature, and also actually does think so ;
and then he affirms and sees, that the divine, because om
nipresent, is not in spaije ; and also he can affirm and see
the things vrhich are adduced above : but if he denies the
divine omnipresence, and ascribes all things to nature, then
he does not wish to be elevated, although he is able.
70. All who die, and , become angels, put off those two
things proper to nature, which, as was said, are space and
time ; for they entei- then into spiritual light, in which the
objects of thought are truths ; and the objects of sight are
similar to those in the natural world, but corresponding to
their thoughts. The objects of their thought, which, as was
said, are truths, derive nothing at all from space and time ;
but the objects of their sight appear indeed as in space and
in time, but still they do not think from them. The reason
is, because there spaces and times are not stated, as in the
natural world, but changeable according to this states of
their life. Hence, instead of them, in the ideas of their
thought, are states of life : instead of spaces such things as
refer themselves to states of Jlove ; and instead of times,
such things as refer themselves to states. of wisdom. Hence
it is, that spiritual thought, and also spiritual speech thence,
differ so much from natural thought and speech thence,
that they have nothing in common, except as to the interi
ors of things, which are all spiritual ; concerning which dif
ference more will be said elsewhere. Now, because the
thoughts of the angels derive nothing from space and time,
but from states of life, it is evident, that they do not com-

40 ANGELIC WISDOM CONCERNING [PAET I.
prebend, when it is said, that the Divine fills spaces, for
they do not know what spaces are ; but that they compre
hend clearly, when, without the idea of any space, it is said,
that the Divine fills all things.
71. That, the merely natural man thinks concerning
spiritual and divine things from space, and the spiritual
man without space, let this be for an illustration. The
merely natural man thinks by ideas, which he has acquired
from the objects of sight, in all of which there is figure de
rived from length, breadth and height, and from form ter
minated by them, which is either angular or circular ;
these are manifestly in the ideas of his thought concerning
the things visible on earth, and they are also in the ideas
of his thought concerning thiaigs not visible, as things civil
and moral ; he does not indeed see them, but still they are
there as continuous. Not so the spiritual man, especially
the angel of heaven ; his thought has nothing in common
with figure and form deriving any. thing from the length,
breadth and height of space, but from the state of a thing
from the state of life. Hence, instead of length of space,
he thinks of the good of a thing from good of life ; instead
of breadth of space, the truth of a thing from the truth of
life ; and instead of height, their degrees : thus he thinks
from the correspondence which there is between spiritual
things and natural ; from which correspondence it is, that
length in the Word signifies the good of a thing, breadth
the truth of a thing, and height their degrees. From this
it is manifest, that an angel of heaven can in no way think
otherwise, when he thiiiks ofthe divine omnipresence, than
that the Divine fills all things without space : what an angel
thinks, that is truth ; because the light, which illuminates
his understanding, is divine wisdom.
72. This is a fundamental thought concerning God ;
for without it, the things which wiU be said concerning the
creation of the universe by God Man, concerning his prov
idence, omnipotence, omnipresence and omniscience, may
be understood, but still not retained ; since the merely
natural man, when he understands tbem, still relapses into
the love of his life, which is of his wiU ; and this dissipates
thepi, and immerses the thought in space, in which his
Ught isj which he calls rational ; not knowing, that as far
as he denies those things, so far he is irrational. That it
is so may be confirmed by the idea concerning this truth.
That God is Man. Read, I pray you, with attention.

PAET I.] THE DIVINE LOVE. 41
what is written above, n. 11 — 13, and what follows after ;
then you will understand that it is so : but let down the
thought into natural light which partakes of space, and
will you not see those things as paradoxes ? and if you let
ft down much, will you not reject them 1 This is the rea
son that it is said, that the Divine fills all spaces ofthe uni
verse, and that it is not said, that God Man fills them ; for
if this were said, merely natural light would not favor it ;
but that the Divine fills them, this it favors, because it
agrees with the form of speech pf theologians, that God, is
omnipresent, and hears and knows all things. More con
cerning this subject may be seen above, n. 7 — 10.
73. That the Divine is in all Time without Time.
As the Divine is in all space without space, so it is in all
time without tiihe ; for any thing proper to nature can
not be predicated of the Divine, and space and time are
proper to nature. Space in nature is measurable, and in
like manner time. Time is measured by days, weeks,
months, years and ages ; and the day by hours, the week
and the month by days, the year by the four seasons, and
ages by years. This mensuration nature derives from the
apparent rotation and revolution of the sun of the world.
But it is otherwise in the spiritual world : there the pro
gressions of life appear in like manner in time ; for they
live there one with another, as men in the world live one
with another ; which could not be, without the appearance
of time : but time there is not distinguished into seasons, as
in the world ; for their sun is in its east constantly, never
removed; for it is the divine h)ve 61 the Lord, which appears
to tliem as a Sun : hence tbi^y have not days, weeks, months,
years and ages ; but instead of them they have states of life,
by which a distinction is made, which cannot be called a
distinction into times, but into states. Hence it is, that the
ario^els do not know what time is, and that, when it is named,
instead of it they perceive slate : and when stale determines
tirne, time is only an appearance ; for the pleasantness of
state causes time to appear short, and the unpleasantness
of state causes time to appear long : from which it is evi
dent, that lime there is only t''c quality of state. Hence it
is, that by hours, davs, weeks, months and years, in the
Word, are signified states, and their progressions, in series
and in the complex ; and wheii times are predicated ofthe
church, that by morning is meant its first state, by noon its
fullness, by evening its decrease, and by night its end : the
4* '

42 angelic wisdom concerning [paet i.
same by the four seasons of the year, which are spring,
summer, autumn and winter.
74. From these things it may be evident, that time
makes one whh thought from affection ; for the quality of
man's state is thence. That distances iu progressions
through spaces in the spiritual world make one with the
progressions of time may be illustrated by many things ;
for ways there are actually shortened according to the de
sires, which are of the thought from affection, and con
versely they are lengthened. Hence it is that spaces of
time also are spoken of But in such things, when thought
does not join itself with the proper affection of man, time
does not appeat, as in dreams.
75. Now because times, which are proper to nature in
its world, are pure states in tbe spiritual world, which there
appear progressive, because angels and spirits are finite,
it may be evident, that in God they are not progressive,
because He is infinite ; and infinite things in him are -one,
according to what was demonstrated above, n. 17 — 22 ;
from which it follows, that the Divine is in aU time without
time. 76. He who does not know, and cannot from some per
ception think of God without time, .absolutely cannot per
ceive eternity otherwise than eternity of time ; and then he
cannot but become delirious in thinking of God from eter
nity, for he thinks from a beginning, and a beginning is
only of time. His delirium then becomes that God existed
from Himself, from which he falls directly into the origin
of nature from itself ; from which idea he cannot be freed,
but by the spiritual or angelic idea concerning eternal,
which is without time; and when it is without time, the
Eternal and the Divine are the same ; the Divine is the Di
vine in itself, and not from itself. Tbe angels say, that
they can indeed perceive God from eternity, but by no
means nature from eternity, and still less nature from it
self, and not at all nature as nature in itself: for what is
in itself, that is Being itself, from which are all things ;
and Being in itself is Life itself, which is the divine love
of divine wisdom, and the divine wisdom of divine love.
To the angels eternal is this, thus abstracted from time,
as uncreate is from created, or infinite from finite, be
tween which no ratio at all is given.
77. That the Divine in the greatest and least
things is the same. This follows from the two preceding

part I.] THE divine LOVE. 43
articles, that the Divine is in all space without space, and
in all time without time ; and spaces are greater and great
est, and less and least ; and because spaces and times
make one, as was said above, it is the same with times.
That the Divine in them is the same, is because the Divine
is not variable and changeable, as is every thing that isof
space and time, or every thing that is of na1:ure ; but it is
invariable and unchangeable ; hence it is every where and
always the same.
78. It appears as if the Divine were not tbe same in one
man as in another ; as though it were different in the wise
from what it is- in the simple, and different in the old from
what it is in the infant ; but this is a fallacy from appear
ance ; man is different, but the Divine is not different in
him. Mau is a recipient, and a recipient or a recepta
cle is variable : a wise man is more adequately, thus more
fully, a recipient ofthe divine love and divine wisdom, than
a simple man ; and an old man, who is also wise, more so
than an infant and a boy ; but still the Divine is the same
in the one and in the other. It is likewise a fallacy from
appearance, that the Divine is variable with the angels of
heaven and with men Of the earth, because the angels of
heaven are in wisdom ineffable, and men not so ; but the
apparent variableness is in the subjects according to the
quality ofthe reception ofthe Divine, and' not in the Lord.
79. That the Divine is the same in the greatest and
least things may be illustrated by heaven and by an angel
there. The Divine in the whole heaven, and tbe Divine in
an angel, is' the same ; wherefore also the whole heaven
may appear as one angel. It is similar with the church,
and a man of the church. The greatest thing, in which
the Divine is, is the whole heaven and at the same time the
whole church ; the least is an angel of heaven and a man
of the church. Several times an entire society of heaven
has appeared to me as one man-angel, and it was said, that
it could appear as a great man or a giant, and- as a little .
man or an infant ; and this because the Divine is the same
in the greatest and least things.
80. The Divine is also the same in the greatest and
least of 3^11 the things, which are created, and do not live ;
for it isj'ihall the good of their use : but the reason why
they do not live, is because they are not forms of life, but
forms of uses ; and form, according to the goodness of use,

44 angelic wisdom conceening, etc. [paet i.
is various. But how the Divine is in them, will be told in
what follows, when creation is treated of.
81. Abstract space, and utterly deny a vacuum, and
then think concerning divine love and concerning divine
wisdom, that they are essence itself, space being abstract
ed, and a vacuum being denied : next think from space,
and you will perceive, that the Divine is, in the greatest and
least portions of space, the same ; for in essence abstract
ed from space, there is no great and small, but the same.
82. Here something shall he said concerning a Vacuum.
I once heard angels talking with Newton concerning a
vacuum, saying that they could not support the idea of a
vacuum as of nothing ; because in their world, which is
spiritual, and within or above the spaces and times of the
natural world, they equally feel, think, are affected, love,
wUl, breathe, yea, speak and act ; which never could be
done in a vacuum as nothing, because nothing is nothing,
and of nothing not any thing is predicable. Newton said,
that he knew that the Divine, which Is, fills all things ;
and that he- himself abhorred the idea of nothing concern
ing a vacuum, becau.«e it is destructive of all things ; ex
horting those who were speaking with him abput a vacuum,
to beware of the idea of nothing, calling it a swoon, be
cause in nothing there is not given any actuality of mind.

ANGELIC WISDOM

CONCERTriNG

THE DIVINE LOVE

PART II.

83. That Divine Love and Divine Wisdom appear
IN the spiritual World as a sun. There are two
worlds, the spiritual and the natural ; and the spiritual
world does not derive any thing from the natural world,
nor the natural world from the spiritual world : they are
altogether distinct, and communicate only by correspon
dences : what these are, has been shown elsewhere, in
many places. To illustrate this, let this be an example :
Heat in the natural world corresponds to the good of
charity in the spiritual world, and light in the natural
world corresponds to the truth of faith in the spiritual
world. Who does not see, that heat and the good of
charity, and light and the truth of faith, are altogether
distinct ? At first sight they appear as distinct, as two
things entirely diverse ; they appear so, if it be thought,
what has the good of charity in common with beat, and
what has the truth of faith in common with light 1 when
yet spiritual heat is that good,, and spiritual light is that
truth. These things, although they are so distinct in them
selves, still make one by correspondence : they so make
one, that while a man reads in the Word of heat and light,
then the spirits and angels, who are with man, instead of
heat perceive charity, and instead of li^ht, faith. This
example is adduced that it may be known, that the two
worlds, the spiritual and the natural, are so distinct, that
they have nothing\in common with each other ; but still so

46 angelic wisdom concerning [paet ii.
created, that they communicate, yea, are joined together,
by correspondences. , ,
84. Since these two worlds are so distinct, it may be
clearly seen, that the spiritual world is under another sun
than the natural world ; for in the spiritual world there is
heat and light, equally as in the natural world : but the
heat there is spiritual, and hkewise the light ; and spiritual
heat is the good of charity, and spiritual light is the truth
of faith. Now, because heat aud light can derive their
origin- only from a sun, it may be evident, that in the
spiritual world there is another sun than in the natural
world ; and also that the sun of the spiritual world in its
essence is such that spiritual heat and light may exist from
it, and that the sun of the natural world in its essence is
such that natural heat may exist from it, Every thing
spiritual, which refers itself to good and truth, can arise
froni nothing else than the divine love and divine wisdom ;
for all good is of love, and all truth is of wisdom. That
they are from nothing else, every wise man can see.
85. That there is another sun than the sun ofthe natu
ral world, has hitherto been unknown ; the reason is be
cause the spiritual of man has passed so much into his
natural, that he did not know what the sjiiritual is, thus
neither that there is a spiritual world, in which spirits and
angels are, other and different from the natural world.
Since the spiritual world has to such a degree lain hid
with those who are in the natural world, therefore it has
pleased the Lord to open the sight of my spirit, that I
might see the things which are in that world, as I see
those things which are in the natural world, and, then
describe that world ; which is done in the work concerning
Heaven and Hell, in one article of which the sun of that
world is also treated of. For it has been seen by me, and
it appeared of similar size as the sun of the natural world,
and also in like manner fiery, but more gUttering : and it
was made known to me that the whole angelic heaven is
under that sun ; and that the angels of the third heaven
see it always, the angels ofthe second heaven, very often,
and the angels of the first or ultimate heaven, sometimes.
That all the heat and aU the light with them, also all things
which appear in that world, are from that sun, will be seen
in what follows.
86. That sun is not the Lord himself, but from the
Lord ; it is the proceeding divine love and divine wisdom.

paet ii.] the divine love. 47
which appear as a sun in that world. And because love
and wisdom in the Lord are one, as was shown in Part
First, it is said that that sun is divine love ; for the divine
wisdom is of divine love, thus it sllso is love.
87. The reason why that sun appears fiery before the
eyes of the angels is because love and fire correspond to
each other ; for they cannot see love with their eyes, but
instead of love, that which corresponds to it; for angels as
well as men have an internal and an external : their inter
nal is what thinks and is wise, and what wills and loves ;
and their external, what feels, sees, speaks and acts ; and
aU their externals are correspondences of their internals,
but spii /tual correspondences and not natural. Divine
love is also felt as fire by spiritual beings. Hence it is,
that fire, when it is mentioned in the word, signifies love :
the sacred fire in the Israelitish church signified that ;
from whichit is, thatin prayers to God it is also customary
to Hsk, that heavenly fire may kindle the heart ; that is,
divine love.
88. Since there is such a difference between spiritual
and natural, as was shown above, n. 83, therefore nothing
at all from the sun of the natural world can pass into the
spiritual world ; that is, nothing at all ofits light and heat,
or of any object in the earth. The Ught of the natural
world is darkness there, and its heat is death there ; but
still the heat of the world may be vivified by the influx
of the heat of heaven, and the light of the world may be
illustrated from the influx ofthe light of heaven. Influx is
effected by correspondences, and cannot be effected by
continuity. 89. That from the Sun, which exists from Divine
Love and Divine Wisdom, proceeds heat and light.
In the spiritual world, in which angels and spirits are,
there are heat and light equally as in the natural world, in
which men are ; and idso the heat is felt as beat, and the
light is seen as light in like manner : but still the heat
and light of the spiritual world- and of the natural world
differ so much, that they have nothing in common, as was
said above. They differ from each other, as what is
alive from what is dead. The heat of the spiritual world
in' itself is alive, and likewise its light ; but the heat of the
natural world in itself is dead, and likewise its light: for
the heat and light of the spiritual world proceed from a
sun which is purei love, and the heatand Ught ofthe natu-

48 angelic wisdom concerning [PAET II.
ral world proceed from a sun, which is pure fire : and love
is alive, and divine love is life itself; and fire is dead, and
the fire of the sun is death itself ; it may be so caUed, be
cause it has nothing at all of life in it.
90. The angels, because they are spiritual, cannot live
in other heat nor in other light than spiritual ; but men
cannot live in other heat and in other light than natural :
for spiritual agrees with spiritual, and natural with natural.
If an angel should draw in the least portion of natural
heat and light, he would perish ; for it entirely disagrees
with his life. Every man, as to the interiors of his inindi
is a spirit. When a man dies, he goes entirely out of the
world of nature, and leaves all things of it ; and goes
into a world, in whi^h there is nothing of nature : in that
world he lives so separate from nature, that there is not
any communication by continuity, that is, as purer and
grosser, but as prior and posterior, between which there
is no other communication than by correspondences.
Hence it may be evident, that spiritual heat is not purer
natural heat, nor spiritual light purer natural Ught ; but
that "they are entirely of another essence : for spiritual
heat and light derive their essence from a sun which is
pure love, which is life itself; and natural heat and Ught
derive their essence from a sun which is pure -fire, in which
there is absolutely nothing of life, as was said above.
91.- Since there is such a difference between the heat
and light ofthe one and the other world, it is clearly man
ifest, whence it is, that those who are in one world cannot
see those who are in the other world : for tbe eyes of man,
who sees from natural light, are from the substance of his
world ; and the eyes of an angel are from the substance of
his world ; so formed in either place as adequately to re
ceive its own light. From these things it may be seen how
much- they think from ignorance, who do not admit into
their faith, that angels' and spirits are men, because tbey
do not see them with the eyes.
92. Hitherto it has been unknown that angels and
spirits are in a light and heat entirely different from that
of men ; yea, it has' been unknown, that there was any
other light and other heat : for man in his thought has
not penetrated deeper than into the interior or purer things
of nature : wherefore also many have imagined the habita
tions of angels and spirits in the ether, and some in the stars ;
thus within nature, and not above, or without it. When

PART II.] THE DIVINE LOVE, 49
yet angels and spirits are altogether above, or out of nature,
and in their own world, which is under another sun ; and
because in that World spaces are appearances, as was de
monstrated above, therefore it cannot be said that they are
in the ether, nor in the stars ; for they are together with man,
conjoined to the affection and thought of his spirit ; for man
is a spirit, and from that he thinks and wills.. Wherefore
the spiritual world is where man is, and not at all separated
from him. In a word, every man, as to the interiors of
his mind, is in that world, in the midst of spirits and angels
there, and thinks from its light, and loves from its heat.
93. That that Sun is not Gon, but that it is
A proceeding from the Divine Love and Divine
Wisdom op God Man : in like manner, the Heat and
Light from that Sun. — By that sun conspicuous to the
angels, from wliich they have heat and light, is not under
stood the Lord himself, but the first proceeding from Him,
which is the highest of spiritual heat : the highest of spir
itual heat is spiritual fire, which is divine love and divine
wisdom in their first correspondence. Hence it is, that
that sun appears fiery, and also that it is fiery to the an
gels, but not to men : the fire which is fire to men is not
spiritual but natural ; between which there is a difference,
as between what is alive and what is dead. Wherefore
the spiritual sun by heat vivifies spiritual persons and
renews spiritual things ; and indeed the natural sun in
like manner natural persons and natural things; yet not
from itself, but by the influx of spiritual heat, to which it
brings subsidiary aid.
94. This spiritual fire, in which also light is in its origin,
becomes spiritual heat and light, \<'hich decrease in pro
ceeding; and the decrease is by 'degrees, of which in what
follows. This by the ancients was represented by circles
glittering from fire and shining from light around the head
of God ; which representation is also common at this day,
when God is presented as a Man in pictures.
95. That love produces heat, and wisdom light, is
manifest from experience itself: while man loves, he
grows warm ; and when he thinks from wisdom, he sees
things as it were in the light ; from which it is manifest,
that the first proceeding of love is heat, and the first
proceeding of wisdom is light. That they are corre-
epondences also, is manifest; for heat does not exist ia
5

50 angelic wisdom concerning [PAET 11.
love itself, but from it in the will, and thence in the body;
and light does not exist ih wisdom, but ih the thought
of the understanding, and thence in the speech : where
fore love and wisdom are the essence and life of heat and
light : heat and light are proceedings ; and because they are
proceedings, they are also correspondences.
96. That spiritual light is entirely distinct from natural
light, any one may know, if he attends to the thoughts Of
his mind ; for the mind, when it thinks, sees its object in
light, aud those who think spiritually, see truths, and this
in the middle of tlie night equally as well as in the day :
wherefore also light is predicated ofthe understanding, and
it is said to see ; for of what one person speaks, another
sometimes says, that he sees that it is so, that is, he under
stands : because the understanding is spiritual, it cannot'
see thus from natural light; for natural light does not
inhere in it, but goes away with the sun. Whence it is
manifest, that the understanding enjoys other light than the
eye ; and that that light is from another origin.
97. Let every one take heed lest he think that the sun
of the spiritual world is God himself. God liimself is
Man : the first proceeding from his love and wisdom
is the fiery spiritual, which appears before the angels
as a sun. Wherefore, when the Lord manifests Himself
to the angels in person. He manifests Himself as a Man,
and this sometimes in the sun, and sometimes out of the
sun. 98. It is from this correspondence, that the Lord in
the Word is not only called a sun, but also fire and light ;
and by the sun, is understood Himself as to divine love and
divine wisdom together ; by fire, Himself as to divine love;
and by light, Himself as to divine wisdom.
99. That spiritu.\l Heat and Ligiit, in proceeding
PROM the Lord as a Sun, make one, as his Divine
Love and Divine Wisdom make one. — How divine love
and divine wisdom in the Lord make one, was said in
Part First. In like manner, heat and light make one,
because they proceed ; and things which proceed make
one by correspondence ; for heat corresponds to love, and
Ught to wisdom. Hence it follows, that as divine love is
the divine Being, and divine wisdom is the dirine Existing,
as above, n. 14 — 16; so spiritual heat is the Divine pro
ceeding from the divine Being, and spiritual light is the

PAET II.] THE DIVINE LOVE. 51
divine proceeding from the divine Existing ; wherefore, as
by that union the divine love is of divine wisdom, and the
divine wisdom is of divine love, as above, n. 34 — 39 ; so
spiritual heat is of spiritual light, and spiritual light is of
spiritual heat : and because there is such a union, it fol
lows that heat and light, in proceeding from the Lord as
a sun, are one. But that they are not received as one by
angels and men, will be seen in what follows.
100. The heat and light, which proceed from the Lord
as a sun, are what by eminence are called the spiritual ;
and they are called the spiritual in the singular, because
they are one : wherefore in what follows, when the spirit
ual is spoken of, both are meant at the same time. It is
from this spiritual, that that whole world is called sjiiritual :
all things of that world derive their origin through that
spiritual, and thence also their denomination. That that
heat and that light are called spiritual, is because God is
paUed spirit, and God as spirit is that proceeding. God
from his essence itself is called Jehovah; but by that pro
ceeding. He vivifies and illustrates the angels of heaven
and the men of the church. Wherefore also vivification
and illustration are said to be done by the spirit of Je
hovah. 101. That heat and light, that is, the spiritual proceed
ing from the Lord as a sun, make one, may be illustrated
by the heat and light, which proceed from the sun of the
natural world : these two also make one in going forth
from the sun. That they do not make one in the earth,
is not from that sun, but from the earth ; for this daily re
volves around the axis, and every year is carried about ac
cording to the ecliptic. Hence the appearance is that
heat and light do not make one ; for in midsummer there
is more of heat than of light, and in midwinter there is
more of light than of heat. Similar is it in the spiritual
world : but the earth there has no rotation and revolution ;
but the angels turn themselves more or less to the Lprd,
and those who turn themselves more, receive more of heat
and less of light ; and those who turn themselves less to
the Lord, receive more of light and less of heat. Hence
it is, that the heavens, which consist of angels, are distin
guished into two kingdoms ; one of which is called heavenly
[celestial], and the other spiritual: the heavenly [celestial]
angels receive more of heat, and the spiritual angels more
of Ught. According to the reception of heat and Ught by

52 ANGELIC WISDOM CONCEENING [PAET 11.
them, the earths also appear, upon which they dwell.
There is a plenary correspondence, if instead of the mo
tion of the earth be substituted the change of state of the
angels. 102. That all spiritual things also originating through
the heat and light of their sun, viewed in themselves, like
wise make one, but that viewed as proceeding from the
affections of the apgels, they do not make one, will be
seen in what follows. When heat and light make one in
the heavens, it is, as it were, spring with the angels ; but
when they do not make one, it is either as summer or as
winter ; not like winter in the frigid zones, but like winter
in the warm zones ; for the reception of love and wisdom
equally, is the very angelic ; wherefore an angel is an
angel of heaven according to the union of love and wisdom
¦with him. It is the same with a man ofthe church, if with
him love and wisdom, or charity and faith, make one.
103. That the Sun op the spiritu.^l World ap
pears IN A MIDDLE AlTITUDE, DISTANT FROM THE AnGELS,
as the Sun op the natural World from Men. — Most
people from the world carry with them an idea concerning
God, that He is over the head on high, and concerning
the Lord, that He is in heaven among the angels. The
reason why they carry the idea concerning God, that He
is over the head on high, is because God in the Word, is
called the Most High ; and it is said that ' He dwells on
high :' wherefore they raise their eyes and hands upward,
when they supplicate and adore ; not knowing that by the
most high is signified the inmost. The reason why they
carry the idea concerning the Lord, that he is in heaven
among the angels, is because they do not think otherwise
of Him than as of another man ; and some, as of an angel :
not knowing that the Lord is the very and only God, who
governs the universe ; who, if he were among the angels in
heaven, could not have the universe under his view, and
under his auspices and government ; and if he did not shine
upon those, who are in the spiritual world, as a sun, the
angels could not have any light : for the angels are spirit
ual, and therefore no other light agrees with their essence,
than spiritual light. That there is light in the heavens,
immeasurably exceeding the light upon earth, will be seen
below, when on degrees.
104. As concerns the sun, therefore, from which the
JMigels have light and heat, it appears in an elevation from

PAET 11.] THE DIVINE LOVE. 53
the earth, upon which tbe angels dwell, of about forty-five
degrees, which is a middle altitude ; and it also appears
distant from the angels, as the sun of the world from men.
That sun appears at that altitude and at that distance con
stantly, neither does it move. Hence it is, that the angels
have not times distinguished into days and years, nor any
progression of the day from morning through noon to even
ing into night, nor any progression of the year from spring
through summer to autumn into winter; but there is -per
petual light and perpetual Spring ; wherefore, instead of
times there, are states, as was said above.
105. The following are chiefly the causes that the sun
ofthe spiritual world appears in a middle altitude : First,
that thus the heat and light, which proceed from that sun,
are in their middle degree, and thence in their equaUty,
and thus in their just temperature : for if the sun ap
peared above the middle altitude, more of heat than of
light would be perceived ; if below it, more of light than of
heat would be perceived, as it is in the earth, when the
sun is above or below the middle of heaven : while above,
the heat increases above the light, and while below, the
Ught increases above the heat ; for the light remains the
same in the time of summer and in the time of winter, but
the heat is increased and diminished according to the sun's
altitude. The second cause that the sun of the spiritual
world appears in a middle altitude above the angelic heav
en, is because there is thus a perpetual spring in all the
angelic heavens, from which the angels are in a state of
peace ; for that state corresponds to the time of spring upon
earth. The thikd cause is, that thus the angels can al
ways turn their faces to the Lord and see Him with their
eyes ; for the angels, in every turning of their body, have
the east, thus the Lord, before their faces ; which is some
thing peculiar to that world. This would not take place if
the sun of that world appeared above or below the middle,
and least of all if over the head in the zenith.
106. If the sun of the spiritual world did not appear
distant from the angels, as the sun of the natural world
from men, the whole angelic heaven, and hell under it, and
our terraqueous globe under them, wolild not be under the
view, auspices, omnipresence, omniscience, omnipotence,
and providence of the Lord-; comparatively as the sun of
our world, unless it was at such a distance as it appears
from the earth, could not be present and operative in all
5*

54 ANGELIC WISDOM CONCEENING [PAET 11.
lands, by heat and Ught, thus it could not afford subsidiary
aid to the sun of the spiritual world.
107. It is most necessary that it should be known, that
there are two suns, the one spiritual and the other natural ;
the spiritual sun for those who are in the spiritual world,
and the natural sun for those who are in the natural world.
Unless this is known, nothing can be rightly understood
concerning creation and concerning man, which are to be
treated of. Effects indeed can be seen, but unless the
causes ofthe effects are seen at the same time, the effects
cannot appear but as in night.
108. That the Distance between the Sun and the
Angels, in the spiritual World, is an Appearance, ac
cording TO the Reception op divine Love and divine
Wisdom by them. — All fallacies, which prevail with the
evil and with the simple, arise from appearances con
firmed. So long as appearances remain appearances, they
are truths in appearance, according to which every one can
think and speak ; hut when they are received for truths
themselves, which is done when they are confirmed, then
apparent truths become falsities and fallacies. As for ex
ample ; it is the appearance, that the sun is carried every
day around the earth, and proceeds every year according
to the ecliptic ; this, so long as it is not confirmed, is an
apparent truth, according to which any one can think and
speak ; for he can say, that the sun rises and sets, and
thereby causes morning, noon, evening and night; also
that the sun is now in this or that degree of the ecliptic, or
of its declination, and that thereby it causes spring, sum
mer, autumn and winter. But when it is confirmed, that
this appearance is the truth itself, then the confirmer thinks
and speaks, a falsity from fallacy. It is the same with in
numerable other appearances, not only in natural, civil,
and moral things, but also in spiritual things.
109. It is similar with the distance of the sun of the
spiritual world, which sun is the first proceeding of the
divine love and divine wisdom of the Lord. The truth is,
that there is no distance ; but that distance is an appear
ance according to the reception of divine love and divine
wisdom in their degree by the angels. That distances in
the spiritual world are appearances, may be evident from
those things which were demonstrated above, as in n. 7 — 9,
that the Divine is not in space ; and in n. 69 — 72, that the
Divine fills all spaces without space : and if there are not

PAET II.] THE divine LOVE. 55
spaces, neither are there distances ; or, what is the- same, if
spaces are appearances, distances also are appearances, for
distances are of space.
110. That the sun of the spiritual world appears at a dis
tance from the angels, is because the divine love and divine
wisdom is received in a proportionate degree of heat and
light by them ; for an angel, because he is created and finite,
cannot receive the Lord in the first degree of heat and Ught,
such as is in the sun ; for then he would be entirely con
sumed : wherefore the Lord is received by them in a de
gree of heat and light corresponding to their love and wis
dom. This may be illustrated by this ; that an angel of the
ultimate heaven cannot ascend to the angels of the third
heaven ; for if he ascends and enters their heaven, he falls
as into a swoon, and his Ufe struggles as with death ; the
reason is, because he has love and wisdom in a lessdegree,
and in a similar one is the heat of his love and the light of
his wisdom. What then, if an angel should ascend even
towards the sun, and should enter into its fire 1 On ac-
couiit of the differences of the reception of the Lord by
the angels, the heavens also appear distinct from each
other. The highest heaven, which is caUed the third, ap
pears above the second, and this above the first : not that
the heavens are distant, but that they appear to be distant
from_ each other ; for the Lord is equally present with
those who are in the ultimate heaven, as He is with those
who are in the third : that which causes the appearance of
distance is in the subjects, which are the angels, not in the
Lord. 111. That it is so, can hardly he comprehended by a
natural idea, because in that there is space ; but it maybe
comprehended by a spiritual idea, because in it there is not
space : in this idea the angels are. This however, may be
comprehended by a natural idea, that love and wisdom, or,
what is the same, that the Lord, who is divine Love and
divine Wisdom, cannot progress through spaces, but that
He is with every one according to reception. That the Lord
is present with all. He teaches in Matthew xxviii. 20 ; and
that He makes an abode with those who love Him, John
xiv. 21.
112. But this may seem as of superior wisdom, because
it is confirmed by the heavens and by the angels ; but still
it is similar with men. Men, as to the interiors of their

56 ANGELIC WISDOM CONCEENING [PAET IL
mind, are warmed and illustrated by the same sun ; by its
heat they are warmed, and by its light they are illustrated,
so far as they receive love and wisdom from the Lord. The
difference between angels and men is, that angels are only
under that sun ; but men not only under that sun, but also
under the sun of the world : for the bodies of men, unless
they are under both suns^ cannot exist and subsist ; not so
the bodies of the angels, which are spiritual,
113. That the Angels are in the Lord, and the
Lord in them; and because the Angels are Recipients,
THAT the Lord alone is Heaven. — Heaven is called the
dwelhng of God, and also the throne of God ; and thence
it is beUeved, that God is there, as a king is in bis king
dom. But God, that is, the Lord, is in tbe sun above the
heavens, and by his presence in heat and light He is in the
heavens, as was shown in the last two articles; and although
the Lord is in that manner in heaven, still He is there as
in Himself; for, as was demonstrated just above, n. 108—
112, the distance between the sun and heaven is not dis
tance, but an appearance of distance : wherefore, since that
distance is only an appearance, it follows that the Lord him
self is in heaven, for He is in the love and wisdom of the
angels of heaven ; and because He is in the love and wis
dom of all the angels, and the angels constitute heaven.
He is in the universal heaven.
114. That the Lord not only is in heaven, but also that
he is heaven itself, is because love and wisdom make an
angel ; and these two are of the Lord with ¦ the angels :
hence it follows, that the Lord is heaven. For the ang«ls
are not angels from their proprium : their proprium is alto
gether like the proprium of man, which is evil. The reason
that this is the proprium of the angels, is because all an
gels were men, and that proprium is inherent in them from
nativity : it is only removed ; and as far as it is removed,
so far they receive love and wisdom, that is, the Lord into
themselves. Every one may see, if he only elevates the un
derstanding a little, that the Lord cannot dwell except ip
his own with the angels, that is, in his proprium, which is
love and wisdom, and not at all in the proprium of the an
gels, which is evil. Hence it is, that as far as evil is re
moved, so far the Lord is in them, and so far they are an
gels. The very angeUc of heaven is divine love and divine
wisdom ; this divine is called the angeUc, when it is in

page IL] THE DIVINE LOVE. 57
the angels. " Hence again it is manifest, that the angels are
angels from the Lord, and not from themselves ; conse
quently also heaven.
115. But how the Lord is in an angel, and an angel in
the Lord, cannot be comprehended, unless it be known
what their conjunction is. Conjunijtion is of the Lord with
an angel, and of an angel with the Lord ; wherefore it' is
a reciprocal conjunction. That on the part of the angel
is as follows ; the angel does not perceive otherwise than
that he is in love and wisdom from himself, in Uke manner
as man ; and hence as if the love and wisdom were of
himself or his own : unless he so perceived, there would
be no conjunction ; thus the Lord would not be in him, and
he in the Lord. Nor can it be?f that the Lord should be
in any angel or man, unless he, in whom He is with love
and wisdom, perceives and feels it as his own : by this He
is not only received, but also being received He is retained
and likewise loved again ; wherefore, by it an angel be
comes wise, and remains wise. Who can will to love the
Lord and his neighbor, and who can will to be wise, unless
he feels and perceives that which he loves, learns, and im
bibes, as his own ? Who can otherwise retain it with him
self? If it were not so, the love and wisdom flowing in,
would not have any seat, but would flow through without
affecting ; thus an angel would not be an angel, nor would
a man be a man ; yea, he would be only ijs something inani
mate. Hence it may be evident, that there ought to be re
ciprocation in order that there may be conjunction.
116. But how this is effected, that an angel perceives
and feels it as his own, and so receives and retains it, when
yet it is not his ; (for it was said above, that an angel is
not an angel from his own, but from the things which are
in him from the Lord,) shall now be told." The thing in
itself is thus : there is with every angel freedom and ra
tionality ; these two are with him in order that he may be
receptive of love, and wisdom from the Lord ; but both
freedom as well as rationality are hot his, but they both
are the Lord's with him : yet, because these two are inti
mately conjoined to bis life, so intimately that they may be
said to be injoined into the life ; therefore they appear as
his own : from them he can think and will, and speak
and act ; and what he thinks and wills, and speaks and
acts from them, appears as from himself; this makes re
ciprocation, by which there is conjunction. But still ai

58 ANGELIC WISDOM CONCERNING [PAET n.
far as an angel believes, that love and wisdom are in him,
and thus claims them to himself as his own, so'far the
angelic is not in him, and hence so far he has not con
junction with the Lord ; for he is not in the truth ; and
because the truth makes one, with the light of heaven,
so far he cannot be in heaven ; for thence he denies that
he lives from the Lord, and believes that he lives from him
self; consequently, that he has the divine essence. In
, these two things, freedom and rationality, consists the life,
which is called angelic and human. From these things,
it may be evident, that an angel has a reciprocal for the
sake of comunction with the Lord; but thatthe reciprocal
viewed in its faculty, is not his, but the Lord's. Hence
it is that if he abuses that reciprocal, by which he perceives
and feels as his, what is the Lord's, which is done by ap
propriating it to himself, be falls from the angelic. That
conjunction is reciprocal, the Lord himself teaches in John,
xiv. 20 — 24 XV. 4 — 6 : and that the conjunction ofthe Lord
with man, and of man with the Lord, is in the things
which are the Lord's, which are called His words, John
XV. 7.
117. There are some who think, that Adam was in
such freedom or free-agency, that of himself he was able to
love God and to be wise, and that his free-agency was lost
in his posterity: but this is an error; for man is not life
but a recipient of Ufe, as may be seen above, n. 4 — 6, 54,
60 ; and he who is a recipient of life, cannot, from any
thing of his own, love and be wise ; wherefore also he,
when he wished to be wise and to love from his own, fell
from wisdom and love, and was cast out of paradise.
118. The same that has now been said concerning an
angel may be said concerning heaven, which consists of
angels, since the divine in the greatest and least things is
the same, as was shown above, n. 77 — 82. The same that
has been said concerning an angel and concerning heaven,
may be said concerning a man and the church ; for an an
gel of heaven and a man of the cliurch act as one by con
junction ; and also a man of the church, as to the interiors
which are of his mind, is an angel: but by a man of the
church is understood a man in whom the church is.
119. That in the spiritual World the East is where
the Lord appears as a Sun, and th.it the other Quar
ters are thence. — The sun ofthe spiritual world and its
essence, and the heat and light of it, and the presence of

part IL] THE DIVINE LOVE. 59
the Lord thence, have been treated of; now also the quar
ters of that world will be treated of. The reason why that
Sun and that world are treated of, is because God is treated
of, , and love £\nd wisdom ; and to treat of them otherwise
than from the origin itself, would be to treat from effects
and not from causes ; and yet effects teach nothing but
effects, and these alone considered do not explain any
cause; but causes explain effects; and to know effects
from causes is to be wise ; but to inquire for causes from
effects is not to be wise, because then fallacies offer them
selves, which the inquirer calls causes, and this is lo infatuate
wisdom. For causes are things prior, and effects things
posterior ; and from things posterior things prior cannot be
seen, but things posterior can, from things prior: this is
order. This is the reason that the spiritual world is here
first treated of, for all causes are there ; and afterwards
the natural world, where all things which appear are effects.
120. The quarters in tbe spiritual world will now be
spoken of here. There are quarters there, in like manner
as in the natural world ; but the quarters of the spiritual
world, like the world itself, are spiritual ; but fhe quarters
of the natural world, like the world itself, are natural :
wherefore they differ so much, that they have nothing in
common. There are four quarters in both wprlds, which
are called east, west, south and north. These four quar
ters in the natural world are constant, being determined by
the sun in the south ; opposite is the north, on one side
is the east, on the other side is the west ; which qnnitcrs are
determined by the meridian of every place ; for the sun's
station in the meridian is always the same every where,
and tlius fixed. It is otherwise in the spiritual world ; the
quarters there are determined by ihe sun there, which con
stantly appears in its place, and where it ap])enrs is the
east: wherefore the determination of the quarters in that
world is not, as in the natural world, from the south, but
is from the east; opposite is the west, on one side is the
south, on the other is the north. But that these quarters
are not from the sun there, but from the inhabitants of that
world, who are angels and sjiirits, will be seen in what
follows. 121. Since these quarters from their origin, which is
the Lord as a sun, are spiritual, therefore the habitations
of angfdsand spirits, which are rdl according to these quar
ters, are also spiritual ; and they are spiritual, becaiise they

60 ANGELIC WISDOM CONCERNING [PAET IL
dwell according to the reception of love and wisdom from
the Lord. Those who ar« in a higher degree of love,
dwell in the east ; those who are in a lower degree of love, in
the west ; those who are in a higher degree of wisdom, in
the south ; and those who are in a lower degree of wisdom,
in the north. Hence it is, that in the word, by the east, in
the highest sense, is understood the Lord, and in'a respec
tive sense, love towards Him ; by the west, love towards
Him decreasing ; by the south, wisdom in the light ; and
by the north, wisdom in the shade ; or similar things in
regard to the state of those who are treated of.
122. Since it is the east from which all the quarters in
the spiritual world are determined, and by tbe east, in the
highest sense, is understood the' Lord, and also the divine
love, it is manifest, that it is the Lord, and love to Him,
from which all things are ; and that as far as any one is
not in that love, so far he is removed from Him, and dwells
either in the west, or in the south, or in the north, at dis
tances there according to this reception of love.
123. Since the Lord as a sun is cpnstantly in the east,
therefore the ancients, with whom all things of worship
were representative of spiritual things, in their adorations,
turned their faces to the east; and that they might do the
like in all worship, they turned their temples thither also :
from which it is, that the temples at this day also are built
in like manner.
124. That the Quarters in the spiritual World are
MOT prom the Lord as a Sun, but that they are from
the Angels according to Reception. — It has been said,
that the angels dwell distinct from each other, some in the
eastern quarter, some in the western, some in the southern,
and some in the northern ; and that those who dwell in the
eastern quarter, are in a higher degree of love ; those in
the western, in a lower degree of love ; those in the southern,
in the light of wisdom ; and those in the northern, in the
shade of wisdom. This diversity of habitations appears
as if it were from the Lord as a sun, when yet it is from
the angels: the Lord is not in a greater and less degree of
love and wisdom, or He as a sun is not in a greater and
less degree of heat and light, with one than with another ;
for He is every where the same : but He is not received
by one and by another in the same degree ; and this makes
them appear to themselves to be more and less distant from
Ceach other, and also variously, according to the quarters :

PAET II.] THE divine LOVE. 61
from which it follows, that the quarters in the spiritual
world are no other than various receptions of love and
wisdom, and thence of heat and light from the Lord, as a
sun. That it is so, is manifest from what was shown above,
n. 108 — 112, that distances in the spiritual world are ap
pearances. 125. Because the quarters are various receptions of
love and wisdom by the angels, the variety, from which
that appearance exists, shall be treated of. The Lord is in
an angel, and an angel in the Lord, as was shown in the
preceding article ; but because it appears as if the Lord
as a sun was out of him, it appears also that the Lord-
sees him from the sun, and that he sees the Lord in the sun,
which is almost as an image appears in a glass : where
fore, if it; is necessary to speak from that appearance, then
the. thing is thus ; that the Lord sees and looks at every one
face to face, hut that the angels in turn do not thus see the
Lbrd : those who are in love to the Lord from the Lord,
see Him directly, therefore they are in the east and west ;
but these Avho are more in wisdom, see the Lord obliquely
to the right ; and those who are less in wisdom, obliquely
to the left; therefore the former are in the south, and the
latter in the north. The reason that these are in oblique
aspect, is because love and -(visdom proceed as one , from
the Lord, but are not received as one by the angels, as was
said before ; and the.wisdom wliich abounds over the love,
appears indeed as wisdom, but still is not, because in the
superabundant wisdom there is not life from love. From
these things it is manifest, whence is the diversity of recep
tion, agreeably to which the habitations ofthe angels ap
pear according to the quarters in the spiritual world.
126. That the various- reception of love and wisdom
makes the quarter in the spiritual world, may be evident
from this, that an angel changes quarter according to the
incjease and decrease of love with him ; from which it
is manifest, that the quarter is not from the Lord as the sun,
but' that it is from the angel according to reception. It is
similar with man, as to his spirit ; he as to his spirit is in a
certain quarter of the spiritual world, in whatever quar
ter of the natural world he may be ; for, as was said above,
the quarters ofthe spiritual world have nothing in common
with the quarters of the natural world : in the latter, man
is as to the body ; but in the former, as to the spirit.
6

62 ANGELIC WISDOM CONCEENING [PAET II.
127. That love and wisdom with an angel and with a
man may make one, there are pairs in all things of his
body ; the eyes, ears, and nostrils are pairs ;~ the hands,
loins and feet are pairs ; the brain is divided into two hem
ispheres, the heart into two chambers, the lungs into two
lobes ; and so with the rest : thus in an angel and in a man,
there is a right and a left ; and all the right parts of them
have relation to love from which- is Wisdom, and all the left
parts, to wisdom from love ; or, what is the same, aU the
right parts to good from which is truth, and aU the left
parts to truth from good. Angels and men have these
pairs, in order that love and wisdom, or good and truth,
may act as one, and as one may look to the Lord. But
more on this subject in what follows.
128. From these things it may be seen, in what fallacy
and thence falsity those are, who think that the Lord be
stows heaven arbitrarily, or that He arbitrarily grants
that one may be wise and may love more than another ;
when yet the Lord wills equally that the one and the other
should become wise and be saved : for He provides means
for all ; every one, as he receives these and lives according
to them, is wise and is saved ; for the Lord is the same
with one and with another ; but the recipients, who are
angels and men, are dissimilar, from dissimilar reception
and life. That it is so, may be evident from what has now
been said concerning the quarters, and concerning the hab
itations of the angels according to them, viz. that that di
versity is not from the Lord, but from the recipients.
129. That the Angels always turn their Face to
THE Lord .\s the Sun, and so h.we the South to the
Right, the North to the Left, and the West behind.
All that is here said concerning the angels and their turn
ing to the Lord as a siin, is also to be understood of man
as to his spirit ; for man, as to his mind, is a spirit; and if
he is in love and wisdom, he is an angel : wherefore also
after death, when he puts off his externals, which he had
derived from the natural world, he becomes a spirit or an
angel. And because the angels always turn the face to
the rising of the sun, thus to the Lord, it is also said of a
man, whjp is in love and wisdom from the Lord, that he sees
God, that he looks to God, and that he has God before his
eyes ; by which is understood, that he lives as an angel. Such
things are said in the world, as weU because they actuaUy

PAET IL] THE DIVINE LOVE. 63
exist in heaven, as because they actually exist in the spirit
of man. Who does not look before him to God, to what
ever quarter his face is turned, when he prays.
130. That angels always turn their faces to the Lord as
a slin,. is because the angels are in the Lord and the Lord
in them ; and the Lord interiorly leads their affections and
thoughts, and turns them continually to Himself; hence
they cannot look otherwise than to the east, where the
Lord appears as a sun. Hence it is manifest, that the an
gels do not turn themselves to the Lord, but that the Lord
turns them to Himself: for when the Angels think inte
riorly' concerning the Lord, they do not then think of Him
otherwise than in themselves: interior thought itself does
not make distance, but exterior thought, which acts as one
with the sight of the eyes, makes it : the reason is, because
exterior thought is in space, but not interior' thought ; and
where it is not in space, as in the spiritual world, still it is
in the appearance of space. But these things can, be hut
little understood by a man, who thinks of God from space ;
for God is every where, and yet not in space ; thus He is
as well within as without an angel ; and hence an angel
can see God, that is, the Lord, both within himself and
without himself; ^within himself, when he thinks from love
and wisdom, without himself, when of -love and wisdom.
But these things will be spoken of particularly in the treat
ises on THE Lord* Omnipresence, Omniscience, and Om
nipotence. Let every one beware lest he fall into that
execrable heresy, that God has infiised Himself into men,
and that He is in them, and no longer in Himself ; when
yet God is every where, as well within man as without him ;
for He is in all space without space, as was shown above,
n. 7 — 10, and 69 — 72 : for if He were in man, He would
not only be divisible, but also included in space ; yea, man
also might then think himself to be God. This heresy is so
abominable i that in the spiritual world it stinks Uke
carrion. 131. The turning of the angels to the Lord is such, that
at every turn of their body, they look to the Lord as a sun
before them. An angel can turn himself round and round,
and thereby see the various things which are about him,
but still the Lord always appears before his face as a sun.
This may seem wonderfiil, but still it is the truth. It has
also been given me to see the Lord thus as a sun. I see
Him before my face ; and for many years, to whatever quar-

64 ANGELIC WISDOM CONCEENING [PAET II.
ter of the world I had turned myself, I have seen Him in
like manner.
132. Since the Lord as a sun, is thus the east, before
the faces of all the angels of Jieaven, it follows that to their
right hand is the south, to their left the north, and behind
them the west ; thus also at every turning of their body ;
for, as was said before, all the quarters in the spiritual
world are determined from the east : wherefore those who
have the east before their eyes, are in the very quarters ;
yea, they are themselves the determinations of them : for, as
was shown above, n. 124 — 128, the quarters are not from the
Lord as a sun, but from the angels according to reception.
133. Now because heaven consists of angels, and the
angels are such, it follows that the universal heaven turns
itself to the Lord, and that Heaven by that turning is gov
erned by the Lord as one man, like as heaven is also in the
sight of the Lord ; that heaven is in the sight of the Lord,
as one man, may be seen in the work concerning Heaven
AND Hell, n. 59^87. Thence also are the quarters of
heaven. 134. Since the quarters are thus inscribed, as it were
on an angel, and also on the universal heaven, therefore
an angel knows his own house and his own habitation,
wheresoever he goes otherwise than a man in the world. The
reason why a man does not know his house and habitation,
from the quarter in himself, is becauft he thinks from
space, thus from the quarters of the natural world, which
have nothing in common with the quarters in the spiritual
world. But still there is such a knowledge in birds and
animals, for it is inherent in them to know their homes and
habitations from themselves, as is known from much expe
rience ; a proof that it is so in the spiritual world : for all
things which exist in the natural world are effects, and aU
things which exist in the spiritual world are the causes of
those effects : nothing natural exists, which does not derive
its cause from something spiritual.
~ 135. That all the Interiors as well of the Mind
AS op THE Body op the Angels are turned to. the Lord
AS A Sun — The angels have understanding and wiU, and
they have a face and a body ; they have also the interiors
of the understanding and will, also of the face and the
body. The interiors of the understanding and will, are the
things which are of their interior affection and thought ;
the interiors of the face are the brains ; and the interiors

PAET II.] THE DIVINE LOVE. 65
of the body are the viscera, of which the primary are the
heart and lungs. In a word, theangels have all and each
ofthe things that men have in fhe earth. It is from these
that the angels are men : external form without those in
ternals does not make them to be men, but external form
together with them, yea, from them ; otherwise they would
be only images of man, in which there is not Ufe, be
cause within there is not a form of Ufe.
l36. It is known, that the will and the understanding
govern the body at pleasure, for that which the understand
ing thinks, the mouth speaks ; and that which the will wills,
the body does : from which it is manifest, that the body is
a form corresponding to the understanding and the will ;
and it is because form is also predicated of the understand
ing and will, that the form of the body corresponds to the
form of the understanding and the will : but of what kind
the one and the other form is, this is not the place to de
scribe : there are also innumerable things in each, and the
innifmerable things in both act as one, because they mu
tually correspond to each other. Hence it is, that the
mind, or the will and jmderstanding, governs the body at
pleasure, thus altogether as its very self. From these things
it follows, that the interiors of the mind act as one with the
interiors of the body, and the exteriors of the mind with
the exteriors of the body. The interiors of the mind will
be spoken of below, next after the degrees of life ; likewise
then the interiors ofthe body.
137. Since the interiors of the mind make one with the
interiors of the hody, it follows, that when the interiors of
the mind turn themselves to the Lord as a sun, the interi
ors of the body also do the same ; and because the exteri
ors of both, as well of the mind as of the body, depend upon
their interiors, it follows that those also do the same : for
that which the external does, it does from the internal ; for
a general derives its all from the particulars of which it
consists. From this it is manifest, that because an angel
turns the facp and body to the Lord as a sun, all the inte
riors of his mind and body are turned thither also. It is the
same with man, if he always has the Lord before his eyes,
which is done, if he is in love and wisdom : then he looks
to Him not only with the eyes and face, but also with the
whole mind and the whole heart ; that is, with all things of
the will and understanding, and at the same time with all
things of the body. 6*

66 ANGELIC WISDOM CONCERNING [PAET II.
138. This turning to the Lord is an actual turning ; it
is a kind of elevation : for one is elevated into the heat and
light of heaven, which is done by the interiors being opeped ;
and when these "are opened, love and wisdom flow in into
the interiors of the mind, and the heat and light of heaven
into the interiors of the , body ; thence there is elevation,
which is as from a cloud into the air, or from air- into
ether : and love and wisdom with their heat and light are
the Lord with man, who,' as was said before, turns him
to Himself. It is the contrary with those who are not in love
and wisdom, and still more with those who are contrary to
love and wisdom : their interiors, as well ofthe mind as the
body, are shut ; and when they are shut, the exteriors
react against the Lord ; for such is their nature : hence it
is, that they turn themselves back from the Lord, and to
turn themselves back, is to turn towai'ds hell.
139. Tliis actual turning to the Lord is from love and
at the same time from wisdom ; not from love alone, nor
from wisdom alone : love alone is like being without its ex
isting, for love exists in wisdom ; and wisdom without love
is like existing without its being, for wisdom exists from
love. There may be indeed love without wisdom, but that
love is man's and not the Lord's ; and there may be also
wisdom without love, but that wisdom is indeed from the
Lord, but it has not the Lord in itself; for it is like the light
in winter, which is indeed from the sun, but yet the es
sence of the sun, which is heat, is not in it.
140. That every Spirit,"^of whatever Quality he mjvy
be, in like manner TURNS HIMSELF TO HIS RULING LoVE.  It
shall first be told what a spirit is, and what an angel is
Every man after death first comes into the world of spirits,
which is in the midst between heaven and -liell,( and there
acts his times or his states, and according to Ms life is
prepared either for heaven or for hell. As long as he..stays
in that world, he is called a spirit : he who is elevated from
that world into heaven, is called an angel ; but he who is
cast down into hell, is called a satan or a devil. As long as
the same are in the world of spirits, he who is preparing for
heaven, is called an angelic spirit ; and he for hell, an in
fernal spirit. The angeUc spirit meanwhile is conjoined
with heaven, and the infernal spirit with hell. All the
spirits, who are in the world of spirits, are adjoined to
men ; because men, as to the interiors Pf their minds, are
in hke manner between heaven and hell ; and by those

PAET II.] THE DIVINE LOVE. 67
spirits they communicate with heaven or with hell, accord
ing to their life. It is to be known that the World op
Spirits is one thing, and the Spiritual World another.
The world of spirits is that, which is now spoken of ^ but
the spiritual world is in the complex both that world and
heaven and hell.
141. Something also shall be said concerning loves, be
cause the turning of angels and spirits from their loves to
their loves is treated of. The universal heaven is distin
guished into societies according, to all the differences of
loves ; in like manner hell ; and in like manner the world
of spirits. But heaven is distinguished into societies ac
cording to the differences of heavenly loves ; and hell
into societies according to the differences of hellish loves ;
but the world of spirits according to the differences of loves
as well heavenly as hellish. There are two loves, which
are the heads of all the rest, or tp which all the rest of the
loves refer themselves : the love which is the head, or to
which all the heavenly loves refer themselves, is love to the
Lord ; and the love which is the head, or to which all the
infernal loves refer themselves, is the love of ruling from
the love of self. Those two loves arc diametrically opposite
to each other.
142. Since those two. loves, love to the Lord, and the
love of ruling from the love of-self, are entirely opposite to
each other ; and because all who are in love to the Lord,
turn themselves to the Lord as a sun, as was shown in a
preceding article, it may, be evident, that all who are inthe
love of ruling from the love of self, turn themselves back
from the Lord. The reason that they thus turn them
selves opposite, is because those who are in love to the
Lord, love nothing more than to be led by the Lord, and
wish that the Lord alone may rule ; but those who are
in the love of ruling from the love of self, love nothing more
than to be led by themselves, and wish that themselves
alone may rule. It is said, the love of ruling from the love
of self, because there is given the love of ruling from the
love of doing uses ; which love, because it makes one with
love towards the neighbor, is spiritual love. But this love
cannot be called the love of ruling but the love of doing
uses. 143. The reason that every spirit, of whatever kind he
may be, turns himself to his ruling love, is because love
is the life of every one, as was shown in Part I. n. 1 — 3 ;

68 angelic wisdom concerning [PART IL
and the life turns its receptacles, which are called mem
bers, organs and viscera,- thus the whole man, to that socie
ty which is in a similar love with itself, thus where its own
love is.
144. Since the love of ruling from the love of self is en
tirely opposite to love to the Lord, therefore the spirits who
are in that love of ruUng turn the face back from the Lord,
and thence look with the eyes to the west of that world ;
and because they are thus turned the contrary way as to
th^ body, , the east is behind them, the north to their
right, and the south to their left. The east is behind
them, because they hold the Lord in hatred ; the north
is to their right, because they love fallacies and thence fals
ities: and the south is to their left, because they spurn
the light of wisdom. They can turn themselves round
and round, but all the things which they see around them,
appear similar to their love. All those are sensual natural,
and some are such, that they think that they alone Uve, and
look upon others as if images. They believe themselves
to be wise above all, although they are insane.
145. In the spiritual world there appear ways laid out
like the ways in the natural world ; some lead to heaven
and some to hell : but the ways which lead to hell, do not
appear to those who go to heaven ; nor do the ways which
lead to heaven , appear to those who go to heU ; there are
innumerable such ways, for there are some which tend to
every society of heaven, and to every society of hell : every
spirit enters the way which leads to the society of his own
love, nor does he see the ways which tend elsewhere.
Hence it is, that every spirit, as he turns himself to his rul
ing love, also proceeds.
146. That the divine Love and divine Wisdom,
which proceed from the Lord as a Sun, and make heat
AND Light in Heaven, is the Divine proceeding, which
is the Holy Spirit. — In the doctrine of the New Jerusa
lem concerning the Lord, it is shown, that God is one in
person- and essence, in whom there is a Trinity, and that
that God is the Lord ; also that his Trinity is called the
Father, the Son and the Holy Spirit ; and that the Divine
from which [are all things], is named the Father; the Di
vine Human, the Son ; and the Divine proceeding, the Holy
Spirit. It is called the Divine proceeding, and stiU no one
knows whence it is, that it is called proceeding : that it is not
known, is liecause it has hitherto been unknown, that the

PAET II.] THE DIVINE LOVE. , 69
Lord appears before the angels as a sun ; and that from
that sun proceeds heat, which in its essence is divine
love, as also light, which in its essence is divine wisdom :
so long as these things were unknown, it could not be
known but that the Divine proceeding was a Divine by
itself; wherefore also, in the Athanasian doctrine of the
Trinity, it is said, that ' there is one person of the Father,
another ofthe Son, and another ofthe Holy Spirit.' But
now, when it is known, that the Lord appears as a sun, a
just idea may be had concerning the Divine proceeding,
which is called the Holy Spirit ; that it is one with the
Lord, but that it proceeds from Him, as heat and light
from the sun,,: which also is, the cause, that as far as the
angels are in love and wisdom, so far they are in divine
heat and divine light. Without the knowledge, that the
Lord" appears in the spiritual world as a sun, and that his
divine thus proceeds, no one could ever know what is un
derstood by Proceeding ; as, whether it be only to pommu-
nicate those things which are of the Father and the Son,
or only to illustrate and teach : hut still it is not from en
lightened reason thus to acknowledge it as a Divine by
itself, and to call it God, and make a distinction ; when it
is also known, that God is one, and He omnipresent.
147. It was shown above, that God is not in space, and
that thereby he is omnipresent ; also that the Divine is the
same every where, but that its apparent variableness is in
angels and men from various reception. Now, because
the Divine proceeding from the Lord as a sun, is in light
and heat, and light and heat flow first into universal recip
ients, which in the world are cayed atmospheres, and these
are the recipients of clouds ; it may be evident that accor
ding as the interiors, which are of the understanding with
a man or an angel, are encompassed with such clouds, so
he is a receptacle of the Divine proceeding. By clouds
are understood spiritual clouds, which are thoughts ; which,
if they are from truths, agree with divine wisdom ; but if
from falses, they disagree. Wherefore also thoughts from
truths in 'the spiritual world, when they are presented to
the sight, appear as white clouds ; and thoughts from falses,
as black clouds. From this it may be evident, that the
Divine proceeding is indeed in every man, but that it is
variously veiled over by him.
148. Since the Divine itself is present in an angel and
in a man by spiritual heat and light, therefore it is ?aid

70 ANGELIC wisdom CONCEENING [PAET II.
concerning those, who are in the truths of divine wisdom,
and in the goods of divine love, when they are affected by
them and from affection think from them concerning them
that they grow warm with God, which also is sometimes
done, to perception and sensation, as when a preacher
speaks from zeal. Concerning the same it is also said,
that they are illustrated by God, because the Lord hy his
Divine proceedmg not only enkindles the wiU with heavenly
[celestial] heat, but also illustrates the understanding with
spiritual Ught.
149. That the Holy Spirit is the same with the Lord,
and that it is truth itself, from which man has illustration,
is manifest from these passages in the Word ; ' Jesus said.
When THE Spirit op Truth has come, he will lead you into
all Truth; he will not speak from himself, but whatever he
shall hear, he will speak,' John, xvi; 13. ' He will glorify
Me, because he will receive of mine, and will show it to you,'
xvi. 14, 15. ' That he will be with the disciples and in them,'
XV. 26. ' Jesus said. The words that I speak unto you, are
spirit arid are life,' vi, 63. From these it is manifest, that
the Truth itself, which proceeds from the Lord, is called
the Holy Spirit ; which, because it is in the flight, illustrktes.
150. The illustration, which is attributed to the Holy
Spirit, is indeed in man from the Lord, but still it is effect
ed by mediate spirits and angels ; but of what kind that me
diation is, cannot as yet be described ; only that angels and
spirits cannot in the least illustrate man from themselves,
because they, in like manner as man, are illustrated by
the Lord ; and because they are illustrated in like manner,
it follows that all illustration is from the Lord alone : that
it is effected by mediate angels or spirits, is because a man,
who is in illustration, is then placed in the midst of such
angels and spirits, as receive illustration from the Lord
alone more than others.
151. TuArTHB Lord created the Universe and all
Things of it by Means of the Sun, which is the first
Proceeding of the Divine Love and divine Wisdom.
By the Lord is understood God from eternity, or Jehovah,
who is called the Father and Creator, because He is one
with Him, as is shown in The Doctrine of the New Je
rusalem CONCERNING THE LoRD. Wherefore in what fol
lows, where also creation is treated of. He is called the
Lord. 152. That all things in the universe were created from

PAET II.] THE DIVINE LOVE. 71
divine Love and from divine Wisdom, was fully shown in
Part I. particularly, n. 52 — 53 : here it will now be shown
that it was by means of the sun, which is the first proceed
ing of the divine love and -divine wisdom. No one, who
can see effects from causes, and afterwards by causes ef
fects, in their order and series, can deny but that the sun
is the first of creation ; for all things, which are in its
world, subsist from it; and because they subsist from it,
they also existed from it ; the one comprises and testifies
the, other ; for they are all under its view, because it has
disposed that they should be, and to keep them under
that, is continually to dispose;, wherefore also it is said,
that subsistence is perpetual existence : if also any thing
should be withdrawn entirely from the influx of the sun
through the atmospheres^ it would immediately be dis
solved ; for the atmospheres, which are purer and purer,
and by the sun actuated in power, hold all things together
in connection. Now because the subsistence of the uni
verse, and of all things of it, is from the sun, it is manifest
that the sun is the first of creation, from which [are all
things.] It is said, from the sun, but it is meant, from the
Lord through the sun ; for the sun also was created from
the Lord.
153. There are two suns, by which all things were
created from the Lord, the sun of the spiritual world, and
the sun of the natural world. By the sun of the spiritual
world all things were created from the Lord, but not by
the sun of the natural world ; for this sun is far below that
sun ; it is in a middle distance ; above it is the spiritual
world, and below it is the natural world : and the sun of
the natural world was created, that it might bring subsidi
ary aid, which aid will be spoken of in what follows.
154. The reason why the universe and all things of it
were created from the Lord by means of the sun of the
spiritual world, is because that sun is the first proceeding
of the divine love and divine wisdom ; and from the divine
love and divine wisdom all things are, as was demonstrated
above, n. 52 — S2. There are three things which are in
every created thing, as well the greatest as the least, viz.
end, cause and effect ; a created thing, in which these
three are not, cannot be. These three, in the greatest, or
in the universe, exist in this order. In the sun, which is
the first proceeding of the divine love and divine wisdom,
is the end of all things ; in the spiritual world are the

72 ANGELIC WISDOM CONCEENING [PAET II.
causes of all things ; and in the natural world are the
effects of all things. But how these three are in the first
and last things, wiU be told in what follows. Now because
there cannot be a created thing, in which these three are
not, it follows that the universe, and all things in it, were
created from the Lord by the sun, where is the end of all
things. 155. Creation itself cannot be presented so as to be
comprehended, unless space and time be removed from
the thought ; but if they are removed, it may be compre
hended. Remove them, if you can, or as much as you
can, and keep the mind in an idea abstracted from space
and time, and you will perceive that the greatest of space
and the -least of space differ in nothing ; and then you can
only have a like idea of the creation of the universe, as of
the creation of the particulars in the universe ; and that
the diversity in created things exists from this, that there
are infinite things in God Man, and thence indefinite things
in the sun, which is the first proceeding from Him ; and
these indefinite things exist as in an image in the creatpd
universe : hence it is, that there cannot be any where one
thing the same with another ; thence is the variety of all
things, which is presented before the eyes together with
space in the natural world, and in the appearance of space
in the spiritual world ; and there is variety of generals and
also of particulars. These are the things which were de
monstrated in Part First, as. That in God Man infinite
things are distinctly one, n. 17 — ^22. That all things in
the universe were created from the divine love and divine
Wisdom, n. 52, 53. That all things in the created universe
are recipients of the divine love and divine wisdom of God
Man, n. 54 — 60. That the Divine is not in space, n. 7 —
10. That the Divine fills aU spaces without space, n. 69 —
72. That the Divine in the greatest and least things is the
same, n. 77 — 82.
156. The creation of the universe and all things of it
cannot be said to have been done from space to space, nor
from time to time, thus progressively and successively, but
from eternity and infinity ; not from eternity of time, be
cause this is not given, but from eternity not of time,
for this is the same with the Divine : nor from infinity
of space, because this neither is given ; but from infinity
not of space, which also is the same with the Divine. I
know that these things transcend the ideas of thoughts

PAET II.] THE DIVINE LOVE. 73
which are in natural light, but they do not transcend the
ideas of thoughts which are in spiritual light ; for in these '
there is nothing of space and time ; yea, neither do they
altogether transcend in natural light ; for when it is said,
that infinity of space is not given, this every one affirms
from reason: it is the same with eternity, for this is infini
ty, of time; if it is said to eternity, this is comprehended
from time, but not from eternity, unless time be removed.
157. That the Sun of the Natural World is pure
Fire, and thence dead ; and that Nature, because it
DERIVES its Origin from that Sun, is dead.; — Creation
itself can in nothing be ascribed to the sun of the natural
world, but all to the sun of the spiritual world ; since the
sun of the natural world is entirely dead, but the sun of
the spiritual world is ahve, for it is the first proceeding of
the divine love and divine wisdom ; and that which is dead
does not act at all from itself, but is acted upon : wherefore
to ascribe to it any thing of creation, would be' like as
cribing to the instrument, which is acted upon by the hands
of the artist, the work which the artist does. The sun of
the natural world is pure fire, from- which all of life is ab
stracted ; but the sun ofthe spiritual world is fire, in which
there is divine life. The angelic idea concerning the fire
of the sun of the natural world, and concerning the fire of
the sun of the, spiritual world, is this ; that the divine Ufe
is internally in the fire of the sun of the spiritual world,
but externally in the fire of the sun df the natural world.
From this it may be seen, that the actuality ofthe natural
sun is not from itself, but from the living power proceeding
from the sun of the spiritual world ; wherefore, if the liv
ing power of this sun were withdrawn or taken away, that
sun would perish. Hence it is, that the worship of the
sun is the lowest of all kinds of worship of God ; for it
is altogether dead like the sun itself; wherefore that wor
ship in the word is called abomination.
158. Since the sun of the natural world is piye fire,
and thence dead, therefore also the heat thence proceeding
is dead ; in like manner the Ught thence proceeding is dead ;
so too,- the atmospheres, which are called ether and air,
and receive in their bosom and transmit the heat and Ught
of that sun, are dead. Since these are dead, all and each
of the things of the globe, which he under them, and are
called earths, are dead. But still all and each of these
things are surrounded by spiritual things, which proceed
7

74 ANGELIC WISDOM CONCEENING [PAET IL'
and flow forth from the sun of the spiritual world ; and
unless-they were surrounded by them, the earths could not
be actuated, and produce forms of uses, which are vegeta
bles, nor forms of life, which are animals ; nor furnish the
materials, by which man exists and subsists.
159. Now, because nature begins from that sun, and
all that which exists and subsists from it is called natural,
it follows that nature, with all and every thing pf it, is dead.
That nature appears in man and in animals as aUve, is
from the life which accompanies and actuates.
160. Since the lowest things of nature, which make
the earths, are dead, and these are not changeable and va
riable according to the states ofthe affections and thoughts,
as in the spiritual world, but unchangeable and fixed, there
fore there are spaces there, and distances of spaces. Such
things are, because creation terminates there, and subsists
in its rest : hence it is manifest, that spaces are proper to
nature ; and because the spaces therein are not appear
ances of spaces according to states of life, as in the spirit
ual world, they also may be called dead.
161. Since times are in like manner stated and con
stant, they also are proper to nature ; for the time of a day
is constantly 24 hours, and the time of a year is constantly
365^ days. The very states of light and darkness, and of
heat and cold, which vary them, also return constantly.
The states which return eveiy day, are morning, noon,
evening and night ; and every year, are spring, summer,
autumn and winter. The states of the year also constantly
vary the states of the days. All these states, because they
are not states of life, as in the spiritual world, are also
dead ; for in the spiritual world there is continual light and
continual heat ; and the light corresponds to the state of
wisdom, and the heat to the state of love with the angels,
from which their states are alive.
162. Hence may be seen the stupidity of those, who
ascribe all things to nature. They who have confirmed
themselves in favor of nature, have brought upon them
selves such a state, that they no longer wish to elevate the
mind above nature ; wherefore their mind is shut above, and
opened below, and thus man becomes sensual natural,
which is spiritually dead : and because he then thinks only
from such things as he had imbibed from the senses of the
body, or through them from the world, he also in his heart
denies God. Then, because conjunction with heaven is

PAET 11.] THE'DIVINE LOVE. 75
broken, conjunction is made with hell, the faculty of think
ing and willing only remaining ; the faculty of thinking
from rationality, and the faculty of willing from freedom ;
which two faculties every man has from the Lord, nor are
they taken away. These two faculties devils have as
well as angels; but devils apply them to becoming insane
and to doing evil, but the angels to being wise. and to doing
good. 163. That without two Suns, one living and the
other dead, there could be no Creation. The universe
in general is distinguished into two worlds, the spiritual
and the natural : in the spiritual world are angels and
spirits, in the natural world are men. These two worlds
are entirely alike as to the external face ; so alike that they
cannot be distinguished : but as to the internal face they
are entirely unlike. The men themselves, who are in the
spiritual world, who, as was said, are called angels and
spirits, are spiritual ; and because they are spiritual, they
think spiritually and speak spiritually : hut the men, who
are in the natural world, are natural, and therefore they
think naturally and speak naturally ; and spiritual thought
and speech have nothing in common with natural thought
and speech. From this it is manifest, that those two
worlds, the spiritual and the natural, are entirely distinct
from each other, so much so that they can in no way be
together. 164. Now because these two worlds are so distinct, it
is necessary that there should be two suns, one from which
all spiritual things are, and another from which all natural
things are ; and because all spiritual things in their origin
are alive, and all natural things from their origin are dead,
and the suns are the origins, it follows that the one sun is
aUve and that the other sun is dead ; also that the dead sun
itself was created by the Uve sun from the Lord.
165. The reason why a dead sun was created, is, that
in the ultimates all things may be fixed, stated, and con
stant, and that thence those may exist which will be perma
nent and endure. Thus, not otherwise, is creation founded.
The terraqueous globe, in which, upon which, and about
which,; such things are, is as the basis and firmament ;
for it is the last work, into which all things terminate,
and upon which they rest : that it is also as the matrix, from
which effects, which are the ends of creation, are produced,
will be said in what follows.

76 ANGELIC WISDOM CONCEENING [PAET II.
166. That all things were created from the Lord by the
live sun, and nothing by the dead sun, may be evident from
this, that what is alive disposes what is dead to obedience
to itself, and forms it for uses, which are its ends ; but not
the reverse. None, unless deprived of reason, can think
that all things are from nature, ahd that life also is from
it ; such a one does not know what life is. Nature can
not dispense life to any thing, for nature in itself is al
together inert. That what is dead should act upon what is
living, or- a dead power upon a living power, or, what is
the same, natural upon spiritual, is entirely contrary to
order ; and hence to think so is contrary to the light of
sound reason. What is dead, or natural, may, indeed, in
many ways, by external aecidents, be perverted or changed;
but still it cannot act upon life, but life acts upon it, ac
cording to the change of form induced. This is the same
with physical influx into the spiritual operations of the
soul ; that this is not given, because it is not possible, is
known. 167. That the End op Creatioi^ exists in the Ulti
mates, Which is, that all Things may return to the
Creator, and th.it there may be Conjunction. — First
something shall be said concerning ends. There are three
things which follow in order, which are called the first end,
the middle end, and the last end ; and they are also called
end, cause, and effect. These three must be together in
every thing, that it may be any thing ; for a first end, without
a middle end, and at the same time a last end, is not given;
or, what is the same, end alone, without cause and effect,
is not given ; so neither is a cause given alone without an
end from which, and an effect in which ; so neither is an
effect given alone, or an effect without a cause and its end.
That it is so, may be comprehended, if it is thought that an
end without an effect, or separated from an effect, is not
any thing existing ; wherefore it is nothing but a
sound : for an end, that it may actually be an end, must be
terminated ; and it is terminated in the effect, in which it is
first called an end, because it is an end. It appears as if
an agent, or an efficient, existed by itself, but this is an ap
pearance from this, that it is in the effect ; but if it is sep
arated from the effect, it disappears in a moment. From
these things it is manifest, that these three, end, cause, and
effect, must be in every thing, that it may be anything.
168. Moreover, it is to be known, that the end is the aU

part IL] THE DIVINE LOVE. 77
in the cause, and also the all in the effect. Hence it is,
that the end, cause, and effect, are called the first, the mid
dle, and the last end. But that the end may be the all in
the cause, there must be something from the end in which
it shall be ; and that it may be the all in the effect, there
must be something from the end through the cause, in
which it shall be ; for the end cannot be in itself alone, but
it will be in something existing from itself, in which, as to
all its own, it can be, and by acting, effect, till it subsists :
that in which it subsists is the last end, which is called the
effect. 169. In the created universe, as well in its greatest as
in its least things, there are these three, viz. end, cause,
and effect. The reason why these three are in the great
est and least things, of the created universe, is because in
God the Creator, who is the Lord from eternity, are these
three. But because He is infinite, and infinite things in
the infinite are distinctly one, as was shown above, No. 17
— 22, therefore also those three in him, and in his infinite
things, are distinctly one. Hence it is, that the universe,
which was created from his being, and viewed as to uses is
an image of Him, obtained these three in all and every
thing of it.
170. The universal end,- or that of all things of creation,
is, that there may be an eternal conjunction ofthe creator
with the created universe,, and this is not given unless there
be subjects, in which his Divine can be as in itself, thus
in which it can dwell and remain ; which subjects, that they
maybe the dwellings and mansions of Himself, must he re
cipients of his love and wisdom as from themselves, thus
those who will elevate themselves to the Creator as of them
selves, and will conjoin themselves with him : without this
reciprocation conjunction is not given. These subjects are
men, who can elevate and conjoin themselves as of them
selves. That men are such subjects, and that they are re
cipients of the Divine as of themselves, has been many
times shown above. By this conjunction the Lord is pres
ent in every work created from Himself ; for every created
thing is finally for the sake of man : wherefore the uses of
all things, which were created, ascend by degrees from the
last to man, and through man to God the Creator, from
whom they are, as was shown above, no. 65—68.
171. Creation goes continuously to this last end through
these three, which are end, cause, and effect ; because these
7*

78 ANGELIC WISDOM CONCEENING, ETC. [PART II.
three are in the Lord the Creator, as was said just above :
and the Divine is in all space without space, no. 69 — 72; and
the same in the greatest and least things, no. 77 — 82 : from
which it is manifest, that the created universe, in the gen
eral progression to the last end, is respectively the middle
end ; for from the earth are, by the Lord the Creator,
raised up continuously forms of uses in their order even to
man, who as to the body is also thence. Man is next ele
vated by the reception of love and wisdom from the Lord :
and that he may receive love and wisdom, all means are
provided ; and he is made such that he can receive, if he
only wills. From whaf has now been said, it may be
seen, though as yet only generally, that the end of cre
ation exists in the ultimates, which is that all things may
return to the Creator, and that there may be conjunction.
172. That these three, end, cause, and effect, are in all
and each ofthe things that are created, maybe evident also
from this, that all effects, which are called last ends, become
again first ends in a continual series from the first, wliich
is the Lord the Creatpr, even to the last, which is the con
junction of man with Him. That all last ends become again
first ends, is manifest from this, that there is not any thing
so inert and dead, that there is nothing efficient in it ; even
from sand there exhales something which confers aid to
producing something, and thus to effecting something. .

ANGELIC WISDOM

COKCERKIIta

THE DIVINE LOVE

PART III.

173. That in the spiritual World there are At
mospheres, Waters and Earths, as in the natural
World ; but that the former aets spiritual, but
THE latter natural. — That the spiritual world and
the natural world are^alike, with the difference only, that
all and each of the things of the spiritual world are spirit
ual, and all and each of the things of the natural world are
natural, has been said in the preceding pages, and shown
in the work concerning Heaven and Hell. Since these
two worlds are alike, therefore in both there are atmo
spheres, waters and earths ; which are the generals by which
and from which the things all and each exist with infinite
variety. 174. As regards the atmospheres, which are called
ethers and airs, these, in both worlds, the spiritual and
the natural, are alike ; with the difference, that those in
the spiritual world are spiritual, and those in the natural
world, are natural. They are spiritual, because they exist
from the sun, which is the first proceeding of the divine
love and divine wisdom of the Lord ; and from Him they
receive into themselves divine fire which is love, and divine
light which is wisdom, and transmit both to the heavens
where the angels are ; and they make the presence of that
sun in the greatest and least things there. The spiritual
atmospheres are discrete substances, or the least forms,
originating from the sun ; and because they, each by itself,
receive the sun, the fire of the sun thence divided into 80

80 angelic wisdom concerning [paet hi.
many substances or forms, and as it were enwrapped by
them, and tempered by the enwrapments, becomes heat, at
length, equalized to the love of the angels in heaven, and of
the spirits under heaven : in like manner the light of the
sun." The natural atmospheres in this are similar to the
spiritual atmospheres, that they also are discrete substances
and the least forms, originating from the sun ofthe natural
world ; which also, each by itself, receive the sun, and
treasure up its fire in themselves, and temper it, and trans
mit it as heat to the earth, where men are ; and in like
manner the light.
175. The difference between the spiritual atmospheres
and the natural atmospheres is, that the spiritual atmos
pheres are receptacles of the divine fir« aud divine" Ught,
thus of love and wisdom ; for they contain these within in
themselves : but the natural atmospheres are not recepta
cles of the divine fire and divine light, but they are recep
tacles of the fire and hght of their own sun, winch in itself
is dead, as was shown above ; wherefore, within in them
there is not any thing from the sun of the spiritual world,
but still they are surrounded by the spiritual atmospheres
which are from that sun. That this is the difference be
tween the spiritual atmospheres and the natural atmos
pheres, is from angeUc wisdom.
176. That there are atmospheres in the spiritual world,
equally as in the natural, may be evident from tliis, that
angels and spirits breathe, and liliewise speak, and also
hear as well as men in the natui'al world ; and respiration
is made through the ultimate atmosphere, which is called
air ; in like manner speech and hearing : also from this,
that angels and spirits see equally as men in the natural
world ; and sight is not given except through an atmo
sphere purer than air : also from this, that angels and spir
its think and are affected equally as men in the natural
world ; and thought and affection are not given except by
means of still purer atmospheres : and lastly from this, that
all things of the body of angels and spirits, as well external
as internal, are held in connection, the externals by the
aerial atmosphere, and the internals by the etherial atmo
spheres : that without the circum pressure and action of
these atmospheres, the interior and exterior forms of the
body would be dissolved, is manifest. Since the angels are
spiritual, and each and all things of their body are held in
eonnection, form and order, by atmospheres, it follows.

PAET III.] THE DIVINE LOVE. 81
that those atmospheres are spiritual ; and they are spiritual,
because they originate from the spiritual sun, which is the
first proceeding of the divine love and divine wisdom of the
Lord. 177. That in the spiritual world there are also watesrs,
and likewise earths, as in the natural world ; with the dif
ference, that the waters and earths of the spiritual world
are spiritual, was said above, and shown in the work con
cerning Heaven and Hell ; which, because they are spir
itual, are actuated and modified by the heat and light of the
spiritual sun, by means of the atmospheres thence, jUst as
the waters and the earths in the natural world, by the heat
and light of the sun of their world, by means of its atmo
spheres. 178. Atmosphere's, waters and earths, are here spoken
of, because these three are the generals, by which and from
which things all and each exist with infinite variety : atmo
spheres are active powers, waters are mediate powers, and
earths are passive powersj from which all effects exist.
That these three are such powers in their series, is solely
from the life, which proceeds from the Lord as a sun, and
which causes them to be active.
179. That there are Degrees of Love and Wisdom,
and thence Degrees op Heat and Light, also Degrees
OP Atmospheres. — Unless it be known that there are de
grees, and also what they are, and of what quality, the fol
lowing things cannot be comprehended ; since there are
degrees in every created thing, thus in every form : where
fore, in this Part of the Angelic Wisdom, degrees will be
treated of. That there are degrees of love and wisdom,
may be manifestly evident from the angels of the three
heavens : the angels of the third heaven excel the angels
ofthe second heaven in love and wisdom, and these the
angels ofthe ultimate heaven, so much that they cannot be
together : the degrees of love and wisdom distinguish and
separate them. Hence it is, that the angels of the lower
heavens cannot ascend to the angels ofthe higher heavens ;
and if it is given them to ascend, then they do not see them
nor any thing that is with them. The cause that they do
not see them, is because their love and wisdom is in a higher
degree, which transcends their perception ; for every angel
is his own love and his own wisdom ; and love together
with wisdom is in its form a man, because God, who is love
itself and wisdom itself, is man. It has been given me

82 angelic wisdom concerning [PAET IIL
several times to see, that the angels ofthe ultimate heaven
ascended to the angels ofthe third heaven ; and when they
have got thither, I have heard them complaining, that they
did not see any one, and still they were in the midst of
them ; and afterwards they were instructed, that they were
invisible to them, because th( ir love and wisdom were im
perceptible to them, and that love and wisdom cause an
angel to appear as a man.
180. That there are degrees of love and wisdom, ap
pears still more manifestly, from the love and wisdom of
the angels relatively to the love and wisdom of men : that
the wisdom ofthe angels is respectively ineffable, is known:
.that it is also incomprehensible to men, when they are in
natural love, will be seen in what follows. The reason
that it appears ineffable and incomprehensible, is because
it is in a higher degree.
181. Since there are degrees of love and wisdom, there
are also degrees of heat and light. By heat and light, are
meant spiritual heat and light, such as the angels have in
the heavens, and such as men have as to the interiors
which are of their mind ; for men have a like heat of love and
a Uke light of wisdom, as the angels have. In the hieavens
it is thus : such and so great love as the angels have, such
and so great heat have they : in like manner light in rela
tion to wisdom. The reason is, because love is in tbe beat,
and wisdom in the light with them, as was shown before.
It is similar upon earth with men, with this difference,
however, that the angels feel that heat, and see that light,
but not men, by reason that men are in natural heat and
light : and so long they do not feel spiritual heat, except
by a certain delight of love ; nor do they see spiritual light,
except by the perception of truth. Now because man,
while he is in naturalheat and light, knows nothing ofthe
spiritual heat and light in himself, and this cannot be known
but by experience from the spiritual world, therefore the
heat and- light, in which the angels and their heavens are,
shall here be particularly spoken of: thence, and not from
elsewhere, is illustration given on this subject.
182. But the degrees of spiritual heat cannot be des
cribed from experience, because love, to which spiritual
heat corresponds, does not thus fall under the ideas of
thought ; but the degrees of spiritual light can be described,
because light does thus fall, for this is of thought : and from
the degrees of light, «ven the degrees of spiritual heat may

paet III.] the DIVINE LOVE. 83
be comprehended, for they are in an equal degree. As con
cerns spiritual light, therefore, in which the angels are, it
has been given to see this with my eyes. The Ught with
the angels ofthe higher heavens is so bright that it cannot
be described, not even by the whiteness of snow ; and also
so glittering red, that it cannot be described, not even by
the beams of the sun ofthe world: in a word, that light a
thousand times exceeds the meridian light upon earth.
But the light with the angels ofthe lower heavens may in
some measure be described by comparisons, but still it ex
ceeds the greatest light of our world. That the light of
the angels ofthe higher heavens cannot he described is, be
cause their light makes one with their wisdom ; and be
cause their wisdom, relatively to the wisdom of men, is
ineffable, so also is their light. From these few things it
may be evident, that degrees of light are given ; and be
cause wisdom and love are in a similar degree, it follows,
that similar degrees of heat are given.
183. Since atmospheres are the receptacles and' conti
nents of heat and'light, it follows; that there are as many de
grees of^ atmospheres as there are degrees of heat and light,
and also as many as there are degrees of love and wisdom.
That there are several atmospheres, and those distinguished
from each other by degrees, has been manifested to me by
much experience in the spiritual world ; especially from
this, that the angels ofthe lower heavens cannot breathe in
the region of the higher angels, and that they appear to
themselves to gasp for breath, as living things do, elevated
out of air into ether, or as living things out of water into
air: the spirits alsp below the heavens appear as in a cloud.
That there ai'e several atmospheres, and those distinguished
from each other by degrees, may be seen above, no. 176.
184. That there are Degrees of two Kinds, De
grees OP Altitude and Degrees op Latitude. — The
knowledge of degrees is as a key to open the causes of
things, and to enter into them : without that knowledge,
scarcely any thing of cause can be known, for the objects
and subjects of both worlds without it appear so univocal,
as if there was nothing in them, except such as is seen by
the eye ; when yet this, relatively to the things which
lie hid interiorly, is as one to thousands, yea to myriads.
The interior things, which do not appear-, can hy no
means be disclosed, unless degrees be known; foir the
exterior things go to the interior, and through these to

84 angelic wisdom concerning [part ni.
the inmost, by degrees ; not by continuous degrees, but by
discrete degrees. The decrements or ' decreases from
coarser to finer, or from denser to rarer, are called
continuous degrees ; or rather, as the increments and .in
creases from finer to coarser, or from rarer to denser,
just as of light to shade, or of heat to cold. But dis
crete degrees are entirely different : they are as things
prior, posterior, and postreme ; and as end, cause, and ef
fect. These degrees are caUed discrete, because the prior
is by itself, the posterior by itself, and the postreme by it
self; but still, taken together, they make one. There are
atmospheres, from the highest to the lowest, or from the
sun to the earth, which ere called ethers and airs, discreted
into such degrees ; and there are as it were simples, con
gregated from them, and again congregated from these,
which taken together are called a compound. These de
grees are discrete, because they exist distinctly, and are
undcrstood-by degrees of altitude; but the former degrees
are continuous, because they increase continuously, and
are understood by degrees of latitude.
185. All and each of the things which exist in the
spiritual world, and those in the natural world, coexist from
discrete degrees, and at the same time from continuous de
grees ; or from degrees of altitude and from degrees of lat-
itudcj. That dimension, which consists of discrete degrees,
is called altitude, and that which consists of continuous de
grees, is called latitude ; their situation with respect to the
sight ofthe eye, does not change the denomination. With
out a knowledge of these degrees, nothing can be known
concerning the difference betiveen the three heavens, nor
concerning the difference between the love and wisdom of
the angels there, nor concerning the difference between the
heat and light in which they are, nor concerning the differ
ence between the atmospheres whicli surround and contain
them. Also, without a knowledge of these degrees, nothing
can be known concerning the difference of the interior facul
ties which are ofthe mind with men ; thus neither concerning
their state as to reformation and regeneration ; nor con-
derning the diffarence of the exterior faculties, which are
of the body, as well with angels as with men ; and nothing
at all concerning the difference between spiritual and nat
ural, and thence nothing concerning correspondence ; yea,
nothing concerning any difference of life between men and
beasts, and concerning the difference between the more

paet III.] the divine love. 85
perfect, and the more imperfect beasts ; nor concerning
the differences between the forms of the-vegetable kingdom,
and between the materials ofthe mineral kingdom. From
which it may be evident, that those who are ignorant of
these degrees, cannot from any judgment see causes : they
see only effects, and judge of causes from them, which is
done for the most part from induction continuous with ef
fects ; when yet causes do not produce effects by conti
nuity, but by discreteness : for cause is one thing, and effect
is another ; there is a distinction as between prior and pos
terior, or as between the forming and the formed.
186. That it may be still better comprehended what,
and of what quality, discrete degrees are, and what is their
difference from continuous degrees, let the angeUc heav
ens be for an example. There are three heavens, and
these distinguished by degrees of altitude ; wherefore, one
heaven is under another, . nor do they communicate with
each other, otherwise than by influx, which is effected from
the Lord through the heavens in their order to the lowest^,
and not the reverse. But each heaven by itself is distin
guished not by degrees of altitude, but by degrees of lati
tude : those who are in the middle, or in the centre, are in
the light of wisdom ; hut those who are in the circumfer
ences, even to the boundaries, are in the shade of wisdom :
thus wisdom decreases even to ignorance, as light decreases
into shade, which is done by continuity. It is similar with
men ; the interiors which are of their mind are distinguished
into as many degrees as are the angelic heavens, and one
degree of them is above another ; wherefore the interiors
of men, which are of their mind, are distinguished by dis
crete degrees, or those of altitude : hence it is, that man
maybe in the lowest de'gree, or in a higher, and also in the
highest, according to the degree, of his wisdom ; and that
when he is only in the lowest degree, the higher degree is
shut ; and that it is opened, as he receives wisdom from
the Lord. There are also with man, as in heaven, contin
uous degrees or those of latitude. The reason why man is
similar to the heavens, is because he is, as to the interiors
of his mind, a heaven in the least form, so far as he is in
love and in wisdom from the Lord. That man, as to the
interiors of his mind, is a heaven in the least form, maybe
seen in the work concerning Heaven and Hell, n. 51-^-58.
187. From these few things it may be evident, that he
8

86 angelic wisdom conceening ¦ [paet m.
who does not know any thing concerning discrete degrees,
or those of altitude, cannot know any thing concerning the
state of man as to his reformation and regeneration, which
are effected by the reception of love and wisdom from the
Lord, and then by the opening of the interior degrees of
his mind in their order ; nor can he know any thing con
cerning the influx through the heavens from the Lord, nor
any thing concerning the order into which he was created :
for if any one thinks concerning these things, not from
discrete degrees, or those of altitude, but from continuous
degrees, or those of latitude, then he cannot see any thing
concerning them but from effects, and nothing from causes ;
and to see from effects alone, is to see from fallacies,
whence come errors, one after another, which may be so
multiplied by inductions, that at length enormous falsities
may be called truths.
188. I do not know whether any thing has hitherto be
come known concerning discrete degrees, or those of alti
tude, but only concerning continuous degrees or those of
latitude; and yet not any thing of cause- in its truth can
become known, without a knowledge of degrees Of both
kinds ; therefore they are to be treated of in the whole of
this part: for the end of this work is, that causes may be
disclosed, and from them effects may be seen, and thus the
darkness be dispeUed, in which the man of the church is,
concerning God, and concerning the Lord, and in general
concerning divine things, which are called spiritual. This
I can declare, that the angels are in sadness on account
of the darkness upon earth. They say, that scarcely any
where do they see light, and that men seize upon fallacies
and confirm them, and thereby multiply falsities upon fal
sities ; and to confirm them they investigate, by reasonings
from falses and from truths falsified, such things as cannot
be discussed on account "of the darkness concerning causes,
and on account of ignorance concerning truths : they es
pecially lament over the confirmations concerning faith
.¦separate from charity, and over justification thereby ; also
for the ideas concerning God, concerning angels and spir
its ; and for the ignorance of what love and wisdom are.
189. That the Degrees op Altitude are Homoge
neous, and one from another in Series, as are End,
Cause, and Effect. — Since degrees of latitude or contin
uous degrees are as of light to shade, of heat to cold, of

paet III.] the divine love. 87
hard to soft, of dense to rare, of thick to thin, &c. and these
degrees are known by sensible and ocular experience, but
not so the degrees of altitude or discrete degrees ; there
fore these are particularly to be treated of in this part : for
without a knowledge of these degrees, causes cannot be
seen. It is known indeed that end/ cause and effect follow
in order, like prior, posterior and postreme ; also that the
end produces the cause, and by the cause the effect, that
the end may exist ; and, also several other things concern
ing them ; but yet, to know them, and not to see them by
applications to existing things, is only to know things ab
stracted, which remain no longer than while there are met
aphysical analytics in the thought. Hence it is, that al
though end, cause and effect go by discrete degrees, yet
still Ut-tle if any thing is known in the world concerning
these degrees ; for the mere knowledge of abstract things
is Uke something aerial, which flies away ; but if abstract
things are applied to such things as are in the world, they
are like that which is seen by the eyes in the earth, and
remains in the memory.
190. AU things which exist in the world, of which a
threefold dimension is predicated, or which are called com
pound, consist of degrees of altitude or discrete degrees.
But let examples illustrate : it is known by ocular expe
rience, that each muscle in the human body consists ofthe
smallest fibres, and that these being disposed in fascicles,
make up the larger fibres, which are called moving ones ;
and that from bundles of these exists the compound,
which is called a muscle. It is similar with the nerves ;
in these from the smallest fibres are compacted larger ones,
which appear as filaments, and from these collected, the
nerve is compacted. The case is similar in the other com
pactions, confasciations and collections, of which the organs
and viscera consist ; for these are compositions from fibres
and vessels variously formed by similar degrees. It is sim
ilar also in all and every thing of the vegetable kingdom,
and in all and every thing of the inineral kingdom : in woods
there ^re compactions of filaments in a triple order: in
metals and s.tones there are congldbations ofthe parts also
in a triple order. Frqm these things it is manifest what
discrete degrees are ; viz. that one is from another, and by
the other a third, which is caUed a compound ; and that
each degree is discrete from another.
191. From these thiiigs it maybe concluded as to those

88 angelic wisdom concerning [PAET III.
things which do not appear before the eyes, because the thing
is the same with them : as with the organid substances,. which
are the receptacles and dwellings of the thoughts and af
fections in the brain ; with the atmospheres ; with heat and
Ught ; and with love and wisdom. Fpr the atmospheres
are the receptacles of heat and light, and heat and light are
the receptacles of love and wisdom ; wherefore, since there
are degrees of atmospheres, there are also similar degrees
of heat and light, and similar degrees of love and wisdom ;
for the relation of the latter is not different from that of
the former.
192. That these degrees are homogeneous, that is, of
the same character and nature; is evident from the things
now said.. The moving fibres of the muscles, the least, the
greater ahd the greatest, are homogeneous ; the nervous
fibres, the least, the greater and the greatest, are homoge
neous ; woody filaments, from the least to their compound,
are homogeneous ; stony and metallic parts of every kind,
in like manner :. the organic substances, which are the re
ceptacles and dwellings ofthe thoughts and affections, from
the most simple to the general congregate, which is the
brain, are homogeneous. The atmospheres, from pure ether
to air, are homogeneous : the degrees of heat and light in
series according to the degi-ees ofthe atmospheres, are ho
mogeneous ; and hence also 'the degrees of love and wis
dom are homogeneous. Those things, which are not ot
the same character and nature, are heterogeneous, and do
not agree with the homogeneous ; thus they cannot form
at the same time with them discrete degrees, but only with
their own, which are of the same character and nature,
with which they are homogeneous.
193. That these in their order are as ends, causes and
effects, is manifest ; for the first, which is the least, pro
duces its cause by the middle, and its effect by the ultimate.
194. It is to be known, that each degree is distinguished
from another by its proper coverings, and aU the degrees
together are distinguished by a common covering; and
that the common covering communicates with the interior
and inmost things in their order ; hence there is conjunc
tion and unanimous action of all.
195. That the first Degree is the all in all of the
following Degrees.- — The reason is, because the degrees
of every subject and of every thing are homogeneous ; and
they are homogeneous, because produced from the first de-

paet IIL] the divine love. 89
gree : for the formation of them- is such, that the first by
confasciations or conglobations, in a word, by collections,
produces another, and by this a third ; and distinguishes
each from another hy an overspread covering. Hence it is
manifest, that the first degree is the principal and the solely
reigning one in the following ones ; consequently, that the
first degree is the all in all ofthe following degrees.
196. It is said that degrees are such among themselves,
but it is meant that the substances are such in their degrees ;
the speaking by degrees is an abstract form of speaking,
which is universal, and thus applicable to any subject or
thing, which is in degrees of the same kind-
197. The apphcation may be made to all those things,
which were recited in the preceding article ; as to the mus
cles, nerves, materials and parts of both the vegetable and
mineral kingdom ; to the organic substances, which are
the subjects of the thoughts and affections in man ; to the
atmospheres, to heat and Ught, and to love and wisdom.
In aU, the first is the solely reigning one in the following,
yea it is the only in them ; and because it is the only in
them it is the all in them. That it is so, is also manifest -
from these things, which are known, viz. that the end
is the all of the cause, and that through the cause it is
the all ofthe effept ; and therefore the end, cause and effect,
are called the first, the middle and the ultimate end ; also
^that the cause ofthe cause is likewise the cause ofthe thing
caused; and that there is nothing essential in causes but
the end, and nothing essential in motion but the endeavor ;
also that there is only one substance, which is substance iu
itself. 198. From these things it may be clearly seen, that the
Divine, which is substance in itself, or the only and sole
one, is that from which each and all things are, that are
created; ,thus, that God is the aU in allof the universe, ac
cording to what was demonstrated in Part First ; as. That
the divine Love and divine Wisdom is Substance and Form,
n. 40 — 43. That the divine Love and divine Wisdom is
substance and form in itself, thus the Very and the Only,
n. 44 — 46. That all things in the universe were created
from the divine Love and divine Wisdom, n. 54 — 60.
That hence the created universe is an image of Him, n.
61 — 65. That the L6rd alone is heaven, where the angels
are, n. 113—118.
199. That all Perfections increase and ascend with
' 8*

90 angelic wisdom concerning [PAET m.
Degrees and according to them. — That there are degrees
of two kinds, degrees of latitude and degrees of altitude,
was shown above, n. 184 — 188 ; and that the degrees of
latitude are as of light verging to shade, or as of wisdom to
ignorance ; but that the degrees of altitude are as end,
cause and effect, or as prior, posterior, and postreme. Of
these degrees it is said, that they ascend or descend, for
they are of altitude ; but of the former it is said that they
increase or decrease, for they are of latitude. The latter
degrees differ so much from the former, that they have no
thing in common ; wherefore they are to be perceived dis
tinctly, and by no means to be confounded.
200. That all perfections increase and ascend with de
grees, and according to them, is because all predicates
follow their subjects, and perfection and imperfection are
general predicates ; for they are predicated of life-, of pow
ers, and of forms. -Perfection of Life is perfection of love
ahd wisdom ; and because the will and the understanding
are the receptacles of them, perfection of life is also per
fection of the will and understanding, and thence of the
affections and thoughts ; and because spiritual heat is the
continent of iPve, arid spiritual light is the continent of
wisdom, the perfection of these also may be referred to the
perfection of life. Perfection op Powers is the perfec
tion of all things which are actuated and moved by life, in
which however there is not life : such powers are the at
mospheres as to their actualities ; and such powers also are
the interior and exterior organic substances with man, as
also with animals of every kind ; such powers also are" all
things in the natural world, which share activities immedi
ately and mediately from the sun there. Perfection of
Forms and perfection of powers make one, for such as the
powers are, such are the forms ; with the difference only
that forms are substances, but powers are their activities :
wherefore they both have similar degrees of perfection.
Forms, which are not at the same time powers, are also
perfect according to degrees.
201. The perfections of Ufe, powers and forms, in
creasing or decreasing according to the degrees of lati
tude or continuous degrees, will not here be spoken of,
because these degrees are known in the world ; but the
perfections of life, powers and forms, ascending or de
scending according to the degrees of altitude, or discrete
degrees, wiU be ; because these degrees are not known in

paet ni.] THE DIVINE LOVE. 91
the world. But how perfections ascend and descend ac
cording to these degrees, can be but little known from the
things visible in the natural world, but clearly from the
things visible in the spiritual world. From the things visi
ble in the natural world, it' is only discovered, that the
tnore interiorly they are examined, the more wonderful
things occur ; as for example, in the eyes, in the ears, in
the tongue, in the muscles, in the heart, lungs, liver, pan
creas, kidneys, and in the other viscera ; also in seeds,
fruits and flowers; and also in metals, minerals and stones.
That in the latter and in the former more wonderful things
occur, the more interiorly they are examined, is known :
but yet from these things-it has been but little known, that
they are interiorly more perfect, according to the degrees
of altitude, or discrete degrees; ignorance of these degrees
has concealed this. But because the same degrees exist
manifestly in the spiritual world, for the whole of that
world from the highest to the lowest,is distinctly discreted
into them, therefore the knowledge of them may be drawn
from thence ; from which it may next be concluded as to
the perfections of powers and forms, which are in similar
degrees in the natural world.
202. Inthe spiritual world there are three heavens, ar
ranged according to the degrees of altitude. In the high
est heaven are angels in all perfection beyond the angels
in the middle heaven; and inthe middle heaven are angels
in all perfection beyond the angels of the lowest heaven.
The degrees of perfections are such, that the angels ofthe
lowest heaven caiinot ascbnd to the first threshold of the
perfections of the angels of the middle heaven ; nor these
to the first threshold of the perfections ofthe angels ofthe
highest heaven. This appears a paradox, but still it is
truth. The reason is, because they are consociated accor
ding to discrete degrees, and not according to continuous
degrees; By experience it has been made known to me,
that there is such a, difference between the affections and
thoughts, and thence the speech, ofthe angels of the high
er and lower heavens, that they hive nothing in common;
and tha,t communication is made only by correspondences,
which exist by immediate influx of the Lord into all the
heavens, and by mediate influx through the highest
heaven into the lowest. These differences, because they
are such, cannot be expressed by natural language, thus
not described ; for the thoughts of the angels do not fpll

92 ANGELIC WISDOM CONCEENING [PAET III,
into natural ideas, for they are spiritual. They can only
be expressed and described by themselves, by their own
language, words and writings ; and not by human ones.
From this it is that it is said, that the things heard and
seen in the heavens are ineffable. These differences may.
in some measure he comprehended by these things; that
the thoughts of the angels of the highest or third heaven,
are thoughts of ends, and the thoughts ofthe angels ofthe
middle or second heaven, are thoughts of causes, and the
thoughts of the angels of the lowest or first heaven, are
thoughts of effects. It' is to be known, that it is one
thing to think from ends, and another of ends ; also that
it is one thing to think from causes, and another of causes;
as also that it is one thing to think from effects, and an
other of effects. The angels of the lower heavens think
of causes and of ends, but the angels of the higher heavens
from causes and from ends ; and to think from these, is of
.superior wisdom ; but to think of those, is of inferior wis
dom. To think from ends, is of wisdom ; from causes, is
of intelUgence ; and from effects, is of science. From
this it is manifest, that all perfection ascends and descends
with degrees, and according to them.
203. Since the interiors of man, which are of his will
and understanding, are similar to the heavens, as to the
degrees, for man, as to the interiors, which are of his
mind, is a heaven in the least form ; therefore their perfec
tions also are similar. But those perfections do not ap
pear to any man, so long as he lives in the world, for then
he is in /the lowest degree ; and from the lowest degree
the higher degrees cannot be known, but after death they
are known : for then man comes into that degree, which
corresponds to his love and wisdom ; for then he becomes
an angel, and thinks and speaks things ineffable to his
natural man : for there is then an elevation of all things of
his mind, not in a simple ratio, but in a triplicate ratio ; in
the latter ratio are the degrees of altitude, but in the for
mer the degrees of latitude. But no others ascend and
are elevated into those degrees, but those who in the world
were in truths, and applied them to the life.
204. It appears as if things prior were less perfect
than things posterior, or simples than compounds ; but
still things prior, from which things posterior are, or sim
ples, from which compounds are, are the more perfect :
the reason is, because things prior or more simple are

PAET III.] THE DIVINE LOVE. 93
more naked, and less enwrapped with substances and mat
ters void of life ; and are as it were more divine, where
fore they are nearer to the spiritual sun, where the Lord
is ; for perfection itself is in the Lord, and thence in the
sun, which is the first proceeding of his divine love and
divine wisdom ; and thence in those things which next suc
ceed, and so in order even to the lowest ; which, accor
ding to their distance, are more imperfect. Unless there
were such eminent perfection in things prior and simple,
neither man, nor any animal, could exist from seed, and
afterwards subsist; neither could the seeds of trees and
shrubs vegetate and become prolific: for every thing prior,
according as it is prior, and every thing simple, according
as it is more simple, because it is more perfect, is more ex
empt from harm.
205. That in successive Order the first Degree
MAKES the highest, AND THE THIRD THE LOWEST; BUT
THAT IN SIMULTANEOUS OeDEK THE FIRST DeGREE MAKES
THE INMOST, AND THE THIRD THE ..OUTMOST.-^There is SUC-
cessive/ order, and simultaneous order. The successive
order of these degrees is from -highest' to lowest, or from
top to bottom. In this- order are the angelic heavens ; the
third heaven there is the highest, the second js the middle,
and the first is the lowest ; such is their situation among
themselves. In similar successive older are the states of
love and wisdom there with the angels, as also Pf heat and
-light, and likewise of the spiritual atmospheres: in simi
lar order are all perfections of forms and powers there.
When the degrees of altitude, or discrete degrees, are in
successive order, then they may be compared to a columri
divided, into three degrees, by which ascent and descent is
made; in the higher mansion of which are most perfect
and most beautiful things ; in the middle, less perfect and
beautiful ; butin the lowest, still less perfect and beautiful.
But simultaneous order, which consists of similar degrees,
is in another appearance ; in this the highest things of
successive order, which, as was said, are the most perfect
and most beautiful, are in the inmost ; the lower, in the
middle ; and the lowest, in the border. They are as in
a solid consisting of those three degrees ; in the mid
dle or centre of which are the finest parts, round about it
parts less fine, and in the outmosts, which make the
border, are parts compounded from these, and hence
coarser. It is like that column, of which jiist above, sub-

94 ANGELIC WISDOM CONCEENING [PAET III.
siding into a plane, whose highest makes the inmost, the
middle makes the middle, and the lowest makes the out
most. 206. Since the highest orsuccessive order becomes the
inmost of simultaneous order, and the lowest becomes the
outmpst, therefore in the Word, by higher is signified inte
rior, and by lower is signified exterior : the like by upwards
and downwards ; also, by high and deep.
207. In every ultimate are discrete degrees in simulta
neous order. The moving - fibres in every muscle, the
fibres in every nerve, also the fibres and vessels in every
viscus and organ, are in such order : innlostly in them are
the most simple, which are the most perfect ; the outmost
is compounded of them. A similar order of those degrees
is in every seed, and in every fruit, as also in every metal
and stone ; such are the parts of these from which is the
whole : the inmost, middle and outmost things of the parts
are in those degrees, for they are successive compositions,
or confasciations arid conglobations from simples, which
are their first substances or materials.
, 208. In a word, such degrees are in every ultimate,
thus in every effect ; for every ultimate consists, of things
prior, and these of things first ; and every effect consists
of a cause, and this of an end, and the end is the all ofthe
cause, and the cause is the all of the effect, as was demon
strated above ; and the end makes the inmost, the cause
the middle, and the effect the ultimate. That it is the
same with the, degrees of love and wisdom, of heat and
light, also with the organic forms of the affections and
thoughts with man, will be seen in what follows. The se
ries of these degrees in successive order and in simulta
neous order is also treated of in the Doctrine of the
New Jerusalem concerning the Sacred Scripture, n.
38, and elsewhere ; it is shown, that there are similar de
grees in all and every thing of the Word.
209. That the ultimate Degree is the Complex,
Continent and Basis of the prior Degrees. — The doc
trine of degrees, which is delivered in this Part, has been
thus far illustrated by various things, which exist in both
worlds, as by the degrees of the heavens where the angels
are, by the degrees of heat and -light with them, and by the
degrees of the atmospheres, and by various things in the
human body, and also in the animal and mineral kingdom.
But this doctrine is of broader extension ; its extension is

paet III.] the divine love. 95
not only to natural things, but also to civil, moral and
spiritital things, and to all and each of them. The caused
that the doctrine of degrees extends itself also to such
things, are two. The first is, because in every thing, of
which any thing can be predicated, there is a trine", which
is called end, cause and effect ; and these three are, with
respect to each other, according to the degrees of altitude.
The second is, because every thing civil, moral and spirit
ual, is not anything abstracted from substance, but they
are substances ; • for as love and wisdom are not abstract
things, but are a substance, as was demonstrated above,
n. 40 — 43, so in like manner are all things, which are
called civil, moral and spiritual : these indeed may be
thought of abstractedly fropi substances, but still in them
selves they are not abstracted; as for example, affection
and thought, charity and faith, will and understanding.
For it is with these thp same as it is with love and wisdom,
viz. that they are not given without subjects, which are
substances, but that they are states of the subjects or sub
stances. That there are changes of these, which produce
variations, will he seen in what follows. By substance is
also 'understood form, for a substance without form is not
given. "210. From this, that the will and understanding, and
affection and thought, also charity and faith, could be
thought of, and have- been thought of, abstractedly from
the substances, which are their subjects, it has come to
pass, that the just idea concerning them has perished ;
which is, that they are states of substances or forms ; alto
gether as sensations and actions are, which neither are
things abstracted from the organs of sensation and motion ;
abstracted or separated from these, they are nothing but
ideal entities ; for they are like sight without the eye,
hearing without the ear, taste without the tongue, &c.
211. Since all civil, moral and spiritual things proceed
by degrees, in like manner as natural things, not only by
continuous degrees, but also by discrete degrees, and the
progressions of discrete degrees are as the progressions of
ends to causes, and of causes Jo effePts, I chose to illustrate
and confirm the present subject, (which is, that the ultimate
degree is the complex, continent and basis ofthe prior de
grees,) by the. things above mentioned, viz. by those which
are of love and wisdom, of will and understanding, of af-.
fection and thought, and of charity and faith.

96 ANGELIC WISDOM CONCEENING [PAET IIL
212. That the ultimate degree is the complex, continent
and basis of the prior degrees, is manifestly evident from
the progression of ends and causes to effects. That the
effect is the complex, continent and basis ofthe causes and
ends, may be comprehended by enUghtened reason ; but
not so clearly, that the end, with all things of it, and the
cause, with all things of it, actually are in the effect, and
that the effect is the full complex of them. That the thing
is so, may be evident from what has been said before in
this Part ; particularly from these things ; that one is from
the other in a triplicate series ; and that the effect is no
other than the end in its ultimate ; and because the ulti
mate is the complex, it follows that the ultimate is the con
tinent, and also the basis.
213. As regards love and wisdom, love is the end, wis
dom is the cause by which, and use is the effect ; and use
is the complex, continent and basis of wisdom and love ;
and use is such a complex and such a continent, that aU
things of love and all things of wisdom may be actually in it ;
it is the simultaneous of them. But it is well to be known,
that all things of love and wisdom, which are homogeneous
and concordant, are in use, according to What was said and
shown above, in article n. 189 — 194.
214. In a series of similar degrees are also affection,
thought and action ; because aU affection refers itself to
love, thought to wisdom, and action to use. In a series of
similar degrees are charity, faith and good works ; for
charity is of affection, faith is of thought, and good works
are of action. In a series of similar degrees are also the
will, understanding and exercise ; for the will is of love
and thence of affection, the understanding is of wisdom
and thence of faith, and exercise is of use and thence of
work. Therefore as aU things of wisdom and love are in
use, so all things of thought and affection are in action, all
things of faith and charity are in good works, &c. ; but aU
homogeneous, that is, concordant.
215. That the ultimate of each series, which is use, ac
tion, work and exercise, is the complex and continent of all
things prior, is not yet known : it appears as if there was
nothing more in use, action, work and exercise, than such
as is in motion : but still all the prior things are actually in
them, and so fully, that nothing is wanting : they are in
closed in them as wine in its vessel, and as utensils in their
house. That these do not appear, is because they are only

PAET in.] the divine love. 97
viewed exteriorly ; and viewed exteriorly they are only ac
tivities and motions. It is as when the arms and" hands
move themselves, and it is not known that a thousand
moving fibres concur in every motion of them, and that to
the thousand moving fibres a thousand things of thought
and affection correspond, which excite the moving fibres ;
which, because they act inriiostly, do not appear to any
sense of the body. This is known, that nothing is done
in the body, or by it, except from the will by thought ; and
because both act, it cannot but be, that all and every thing
of the will and thought are in action ; they cannot be sep
arated. Hence, it is, that from deeds, or works, it is judged
by others, concerning the thought of a man's will, which is
called intention. This has been made known to me, that
the angels, from a man's deed or work alone, perceive and
see the all of the will and thought of him who does it ; the
-angels of the third heaven, from the will, the end- for
which ; and the angels of the second heaven, the cause by
which the end acts. - Hence it is, that in the "Word, works
and deeds are so often enjoined, and that it is said that
man is known by therii.
216. It is from angelic wisdom, that unless the will and
¦understanding, or affection and, thought, also charity and
faith, invest and involve themselves in works or deeds,
whenever it is possible, they are only as aerial things
which pass away, or like images in tlie air, which perish;
and that they then first remain with man, and become of
his life, when a man works and does them. The reason is,
becau'se the ultiipate is the complex, continent and basis of
things prior. Such an aerial thing and such an image is
faith separate from good works, and also such is faith and
charity without their exercises ; with the difference only,
that those who maintain faith and charity, know how and
can will to do good, but not those who are in faith separate
from charity,
217. That the Degrees of Altitude in their ulti
mate ARE IN Fullness and in Power. — In the preceding
article it was shown, that the ultimate degree is the com
plex and continent of the prior degrees ; hence it follows,
that the prior degrees in their ultimate are in fullness; fof
they are in their effect, and every effect is the fullness of
the causes.
218. That these ascending and descending degrees,
which are also called prior and posterior, likewise degrees
9

98 angelic wisdom concerning [part iii.
of altitude or discrete degrees, are in their power, in their
ultimate, may be confirmed by aU those things, wliich have
been adduced for confirmations, from things sensible and
perceptible in the preceding pages. But here I wish only
to confirm them by the efforts, powers, and motions, in
dead subjects and in living subjects. It is known, that ef
fort of itself does nothing, but by powers corresponding to
itself, and that by them it produces motion ; and that
thence it is, that effort is the all in powers, and by the
powers in motion ; and because motion is the ultimate de
gree of effort, that by this it exerts its power. Effort,
power and motipn are not conjoined otherwise than ac
cording tp the degrees of altitude, whose conjunction is not
by continuity, for they are discrete, but by correspond
ences ; for effort is not power, neither is power motion ;
but power is produced by effort, for power is effort ex
cited ; and motion is produced by power : wherefore there
is not any potency in effort alone, nor in jiower alone, but
in motion, which is the product of them. That it is so, ap
pears still as doubtful, because not illustrated by appUca-
tions to things sensible and perceptible in nature ; but still
such is their progression into potency.
219. But let there be an application of them to Uving
.effort, and to living power, and to Uving motion. The liv
ing effort in man, who is a living subject, is his will united
to the understanding ; tbe living powers in man are what
internally constitute his body, in all of which there are
moving fibres variously interwoven ; and Uving motion in
man is action, which is produced through those powers, by
the will united to the understanding. For the interiors,
which are of the will and understanding make the first de
gree, the interiors which are of the body make the second,
and the whole body, which is the complex of them, makes
the third degree. That the interiors which are of the mind
are in no potency except liy the powers in the body, and
that the powers neither are in potency except by the action
of the body itself, is known. These three do not act by
continuity, but by discreteness ; and to act by discreteness
is to act hy correspondences. The interiors which are of
the mind correspond to the interiors of the body, and tbe
interiors of the body correspond to its exteriors, by which
actions exist ; wherefore the two former are in potency by
the exteriors of the body. It may seem as if effort and
powers in man, are in some potency, although there is not

paet IIL] THE DIVINE LOVE. 99
action, as in sleep and in states of rest; but still then the
determinations of the efforts and powers are to the general
moving principles of the bodyj which are the heart and
lungs ; but when the action of these ceases, the powers also
cease, and with the powers the effort.
220. Since the whole, or the body, has determined its
powers principally to the arms and the hands, which are
ultimates, therefore by arms arid hands, in the Word,
is signified power, and by the right hand superior power.
Since the evolution and exertion of the degrees into power
is such, therefore from action alone,. which is done hy the
hands, it is known by the angels who are with man, and in
the correspondence of all things of him, what a man is as
to his understanding and will, also as to charity and faith,'
thus as to the internal life which is of his mind, and as to the
external life which is from it in the body. • I have often won
dered, that the angels have such knowledge froiri the mere
action of the body by the hands ; but still it has been shown
several times by lively experience, and it has been said, that
it is'thence, that inaugurations into the ministry are made
by the imposition of hands, and that by touching with the
hand is signified to communicate ; besides other similar
things. From these things a conclusion was made, that
the all of charity and faith is in works, and that charity
and faith without works are like rainbows about the sun,
which vanish and are dissipated by a cloud ; wherefore so
often in the word are works spoken of, and doing is spoken
of, and that tlip salvation of man depends upon them ; also
he who does, is called wise, and he who does not, is called
foolish. But it is to be known, that 'by works here are un
derstood uses, which are actually done ; for in them and
according to them is the all of charity and faith ; there is
this correspondence with uses, because that correspond
ence is spiritual, but it is effected by substances and mat-
¦ters, whieh are the subjects.
221. Here two arcana, which faU into, the understand
ing by what has been said above, may be- revealed. The
FIRST arcanum is, that the Word in the sense of the letter
is in its fullness and in its power ; for there are in the Word
three senses according to the three degrees, the heavenly [ce
lestial] sPrise, the spiritual sense, and the natural sense. Since
these senses in the Word are according to the three degrees
of altitude, and the conjunction of them is made by corres-

1 00 ANGELIC WISDOM CONCEENING [PAET Hi.
pondences, therefore the ultimate sense, which is the nat
ural, and is caUed thfe sense of the letter, is not only the
complex, continent and basis of tbe interior corresponding
senses, but also the Word in its ultimate sense is in its full
ness and in its power. That it is so, is abundantly shown
and confirmed in the Doctrine op the New Jerusalem
CONCERNING THE Sacred Scripture, u. 27 — 35, 36^-49,
50 — 61, 62^ — 69. The other arcanum is ; that the Lord
came into the world, and assumed the human, that He
.might put himself into the power of subjugating the heUs,
and of reducing aU things to order, as well in the heavens
as in the earths. This Human He superinduced upon his
former Human. The Human which he superinduced in
the world, was like the human of a man in the world ; yet
both were divine, and hence infinitely transcending the
finite humans of angels and men. And because He fully
glorified the natural Human even to its ultimates, therefore
He rose again with the whole body, otherwise than any
man. By the assumption of this human He put on the di
vine omnipotence, not only of subjugating the hells and of
reducing the heavens to order, but also of holding the hells
subjugated to eternity and of saving men. This power is
understood by his sitting at the right hand ofthe power and
virtue of God. Since the Lord, by the assumption of the
natural Human, made Himself divine Truth in ultimates,
therefore He is called the Word ; and it is said that the
Word was made flesh ; and divine Truth in the ultimates
is the Word as to the sense of the letter i this He made
Himself, by the fulfilling of all things ofthe Word concern
ing Himself in Moses and the Prophets. For every man
is his own good and his own truth ; not from elsewhere is
man man : but the Lord, by the assumption of the natural
Human, is divine Good and divine Truth itself; or, what
is the same. He is divine Love and divine Wisdom itself, as
well in first principles as in ultimates. Hence it is, that in
the angelic heavens He appears as a sun, after his coming
into the world with stronger effulgence and in greater
splendor, than before his coming. This is an arcanum
which by the doctrine of degrees may fall into the under
standing. His omnipotence before his coming into the
world, will be Spoken of in what follows.
222. That there are Degrees of both Kinds in the
GREATEST AND LEAST OF ALL ThINGS THAT WERE CREATED. 

paet III.] THE DIVINE LOVE. 101
That the greatest and least of all things consist of discrefe
and continuous degrees, or those of altitude and of latitude,
cannot be illustrated by examples from visible things, be
cause the least things are not visible to the eyes, and the
greatest, which are visible, do not appear distinguished into
degrees ; on which account it is not proper to demonstrate
this matter, except by universals ; and because the angels
are in wisdom from universals, and thence in science con
cerning particulars, it is proper to deliver their maxims
concerning these things.
223. The maxims ofthe angels on this subject are these ;
that there cannot be any thing ever so small, in which there
are not degrees of both kinds ; as, not the least thing in any
animal, nor the least thing in any vegetable, nor the least
thing in any mineral, nor the least thing in the ether or air ;
and because ether and air are receptacles of heat and light,
that there cannot be the least of heat and light ; and be
cause spiritual heat and spiritual light are receptacles of
love and wisdom, that neither is there given the least of
these, in which there are not degrees of both kinds. It is
also according to the maxims ofthe angels, that the least
of affection, and the least df thought, yea that the least of
an idea of thought, consists of degrees of both Idnds, and
that the least which does not consist of them, is nothing;
for it has not form, thus not quality, Uor any state which
can be changed and varied, and thereby exist. The angels
confirm it by this truth, that the infinite things in God the
Creator, who is the Lord from eternity, are distinctly one,
and that there are infinite things in his infinites, and that
in infinitely infinite things there are degrees of both kinds,
which also in Him are distinctly one ; and because these'
things are in Him, and all things were created by Him, and
the things which were created, in a certain image resemble
the things which are in Him, it follows that there is not
given the least finite thing, in which there are not such de
grees. That these degrees are equally in the least and in
the greatest things, is because the divine in the greatest and
least things is the same. That in God Man infinite- things
are distinctly one, may be seen above, n. 17 — 22; and
that the Divine in the greatest and least things is the same,,
n. 77 — 82 ; which are further illustrated, n. 159, 169, 171.
224. That there is not given the least of love and wis
dom, nor the least of affection and thought, nor the least of
an idea of thought, in which there are not degrees of both
9*

102 ANGELIC WISDOM CONCEENING [PAET IIL
kinds, is because love and wisdom are substance and form,
as was shown above, n. 40 — 43 ; in like manner affection
and thought ; and because there is not given a form, in
which these degrees are not, as was said above, it follows
that similar degrees are in them : for to separate love and
wisdom, also affection and thought, from substance in form,
is to annihilate them, because they are not given out of
their subjects ; for the states of these, perceived by man in
their variation, are what constitute the former.
225. The greatest things, in which there are degrees of
both kinds, are the universe in its whole complex ; the nat
ural world in its complex ; and the spiritual world in its
complex ; every empire and every kingdom in its complex ;
every thing civil, every thing moral, and every thing spirit
ual of them, in their complex ; the whole animal kingdom,
the whole vegetable kingdom, and the whole mineral king
dom, each in its complex; all the atmospheres of both
worlds taken together, also their heat and light. In like
manner, things less general, as man in his complex, every
animal in its, every tree and every shrub in theirs, also
every stone and every metal in theirs. The forms of these
are similar as to this, that they consist of degrees of both
kinds. The reason is, because the Divine, by which they
were created, is the same in the greatest and least things,
as was demonstrated above, n. 77 — 82. The particular
and most particular of all these things, are similar to the
general and the most general in this, that they are forms
of both kinds of degrees.
226. By reason that the greatest and least things arp
forms of both kinds of degrees, there is a connection of
them from first principles to ultimates, for similarity con
joins them. But still there is not given any the least thing
that is the same with another : thereby there is a distinc
tion of all things particular and most particular. That
there is not given any the least thing, in any form, dr
among any forms, which is the same, is because in the
greatest things there are similar degrees, and the greatest
consist of the least when such degrees are in the greatest
things, and according to them there are perpetual differ
ences from the highest to the lowest, and from the centre
to the circumference, it follows, that there are not given
any less and least things of them, in which there are simi-
. lar degrees, that are the same.
227. It is also according to angelic wisdom, that the

PAET IIL] THE DIVINE LOVB. 103
perfection of the created universe is from the similarity of
things general and particular, or of things greatest and
least as to these degrees ; for then one respects the other
as its like, with which it may be conjoined for every use,
and present every end in an effect.
228. These things, however, may seem as paradoxes,
because they are not shown by applications to visible things :
but still abstract things, because they are universal, are
usually better comprehended than things applied ; for these
are of perpetual variety, arid va.riety obscures.
229. It is asserted by some, that there is given a sub
stance so simple, that it is not a form from less forms ; and
that from that substance by coacervation exist things sub
stantiated or compound, and at length the substances which
are called matter. But still such most simple substances*
are not given ; for what is a substance without a form 1 It
is such that nothing can be predicated of it ; and from an
entity, of which nothing can be predicated, there cannot
any thing be formed by coacervations. That there are in
numerable things in fhe first created substances of aU,
which are the least and most simple, will. be seen in what
follows, where forms are treated of.
230. That there are three infinite and uncreated
Degrees of Altitude in the Lord, and that there are
THREE FINITE AND CREATED DeGREES IN MaN.  The rCaSOD
why there are three infinite and uncreated degrees of alti
tude in the Lord, is because the Lord is Love itself and Wis^
dom itself, as has been demonstrated in the " preceding
pages ; and because the Lord is love itself and wisdom it
self, therefore also He is Use itself; for love for its end has
use, which it produces by wisdom ; for love and wisdom
without use have no bound nor end, or they have not their
abode ; wherefore it cannot he said that they are and exist,
unless there is a use in which [tbey are]. These three con
stitute the three degrees of altitude in subjects of life.
These three are like the first end, the middle end, which is
called the cause, and the ultimate end, which is called the
effect. That end, cause and effect constitute the three de
grees of altitude, has been shown above, and abundantly
confirmed. 231. That those three degrees are in man, may be evir
dent from the elevation of his mind, even to the degrees of
love and wisdom, in which the angels of the second and
third heaven are ; for all angels were born men ; and man.

104 ANGELIC WISDOM CONCEENING [PAET IIL
as to the interiors which are of his mind, is a heaven in
the least form. Therefore, as many heavens as there are,
so many degrees of altitude are there with man from crea
tion, man also is an image and likeness of God ; wherefore
those three degrees are inscribed on man, because they are in
God Man, that is, in the Lord. That these degrees in the
Lord are infinite and uncreated, and that in man they are
finite and created, may be evident from what was demon
strated in Part First, as from these things, that the Lord
is love and wisdom in Himself; and .that man is a recipient
of love and wisdom from the Lord ; also that of the Lord
nothing can be predicated but infinite, and of man nothing
but finite.
232. These three degrees with the angels are named.
Heavenly, [celestial,] spiritual, and natural ; and
with them the heavenly [celestial,] degree is the degree of
love, the spiritual degree is the degree of wisdom, and the
natural degree is the degree of uses. The reason why
these degrees are so named, is because the heavens are
distinguished into two kingdoms, and one kingdom is nam
ed heavenly [celestial,] and the other spiritual, to which is
added a third kingdom, in which men in the world are,
which is the natural kingdom. Also the angels, of which
the heavenly [celestial] kingdom consists, are in love ; and
the angels, of which the spiritual kingdom consists, are in
wisdom ; but men in the world are in uses : and therefore
these kingdoms are joined together. How it is to be un
derstood, that men are in uses, wiU be told in, the Part
following. 233. It has been told me from heaven, that in the Lord
from eternity, who is Jehovah, before the assumption of
the human in the world, were the two former degrees
actually, and the third degree in potency, such as they are
also with the angels ; but that after the assumption ofthe
human in_the world. He put on also the third degree, which
is called natural, and that thereby He became Man like a
man in the world, with the difference, however, that this
degree, like the former ones, is infinite and uncreated,
but that those degrees in angel and in man are finite and
created. For the Divine, which had filled all spaces with
out space, n. 69 — 72, penetrated also to, the uftimates of
nature ; but before the assumption of the human, the divine
influx into the natural degree was mediate through the
angehc heavens, but after the assumption, immediate from

PAET IIL] THE DIVINE LOVE. 105
Himself: which is the cause, that all the churches in the
world, before his coming were representative of spiritual-
and heavenly [celestial] things, but after his coining, they
became spiritual and heavenly [celestial] natural, and
that representative worship was abolished ; which was also
the cause, that the sun of the angelic heaven, which is as
was said above, the first proceeding of his divine love and
divine wisdom, after the assumption of the human shone
forth with more eminent effulgence and splendor, than
before the assumption. This also is understood by these
words in Isaiah ; ' In that day, the light of the mooti shall
be as the light of the sun, and the light of the sun shall be
seven-fold, as the light of seven days,^ xxx. 26. This was
said concerning the state of heaven and the churph after
the Lord's coming into the word. And in the Revelation ;
' The. face of the Son of Man seemed as the suit shineth in
his power,' i. 16 : and elsewhere, as Isaiah Ixv 20. H. Sam.
xxiii. 3, 4. Matt. xvii. 1, 2. The mediate illustration of.
men through the angelic heaven, which , was before the
coming of the Lord, may he compared to the light of the
moon, which is the mediate light of the sun ; and because
this after his coming was made immediate, it is said, in
Isaiah, 'That the light of the moon shall be as the light
of the sun ; ' and in the Psalms, ' In his day shall the
righteous flourish, and much peace until there is no moon,'
Ixxii. 7. This also is concerning the Lord.
234. The reason why the ¦ Lord from eternity, or Jeho
vah, put on this third -degree by the assumption ,of the
human in the world, was because He could not enter into
it except by a nature similar to human nature, thus only
by conception from his divine, and by nativity from a
virgin ; fo^ thus he cpuld put off nature, which in itself is
dead, and still a receptacle of the divine, and put on the
divine. This is understood by the two states of the Lord
in the world, which are called the state of exinanition
and the state of glorification, which are treat:ed of in
THE Doctrine op the New Jerusalem concerning the
Lord. 235. These things are said in general concerning the
triple ascent of the degrees of altitude, but because these
degrees are in the greatest and least things, as was said in
the article next preceding, nothing can here be said of
them in particular ; only this, that there are such degrees
in all andevery thing of love, and thence such degrees in

106 ANGELIC WISDOM CONCEENING [PAET III.
all and every thing of wisdom, and from them, such de
grees in all and every thing of uses ; but that all those in
the Lord are infinite, but in angel and in man are finite.
But how those degrees are in love, in wisdom, and in uses,
cannot be described and unfolded except in series.
236. That those three Degrees op Altitude are
IN EVERY Man from nativity, and that they can be
opened successively, and that as they are opened,
MAN is in the Lord, and the Lord in him. That there
are three degrees of altitude in every man, has not hitherto
been known : the reason is because these degrees were not
known ; and" so long as these degrees lay hid, no other
degrees could be known, than continuous degrees; and
when these degrees only are known, it may be beUeved
that love and wisdom with man increase only by continuityi
But it is to be known, that with every man from nativity
there are three degrees of altitude, or discrete degrees, one
above or within another ; and that each degree of altitude,
or discrete degree, has also degrees of latitude, or con
tinuous, degrees, according to which it increases by con
tinuity ; for there are degrees of both kinds in the greatest
and least of all things, as was shown above, n. 222—229 ;
for there cannot be given a degree of one kind without
the other.
237. These three degrees of altitude are named natural,
spiritual and heavenly [celestial,] as was said above, n.
233 : man, at his birth, first comes into the natural degree,
and this increases in him by contiriuity according to the
sciences, and according to the understanding acquired by
them, to the summit of understanding which is called ra
tional: nevertheless the other degree, which is called
spiritual, is not thereby opened ; this is opened by -the
love of uses from things intellectual, but by the spiritual
love of uses, which love is love towards the neighbor ;
this degree in like manner may increase by degrees contin
uously to its summit, and it increases by knowledges of
truth and good, or by spiritual truths. But still by these
thP third degree, wbich.is called heavenly [celestial] is not
opened, this degree being opened by the heavenly [celestial]
love of use, which love is love towards the Lord, and loye
towards the Lord is nothing else hut to apply the com
mandments of the Word to Ufe, the sum of which is, to
fly frPm evils because they are infernal and diabolical,
and to do goods because heavenly [celestial] and divine.

PAET UL] THE DIVINE LOVE. 107
These three degrees are thus successively opened with
man. 238. Man, so long as he lives in the world, does not
know any thing ofthe opening of these degrees with him
self; the reason is, because then he is in the natural
degree, which is the ultimate, and from it he then
thinks, wills, speaks and acts; and the spiritual degree,
which is interior, does not communicate with the natural
degree by continuity, but by correspondences, and commu
nication by correspondences is not felt. But still, when
man puts off the natural degree, which is done when he
dies, then he comes into that degree, which was opened
with him in the world ; he with whom the spiritual degree
was opened, into the spiritual degree ; arid'he in whom the
heavenly [celestial] was opened, into the heavenly [celes
tial] : he who comes into the spiritual degree after death, no
longer thinks, wills, speaks and acts naturally, but spirit
ually ; and he who comes into the heavenly, [celestial]
thinks, wills, speaks and acts according to his degree : and
because the communication of the three degrees with each
other is given only by correspondences, therefore the dif
ferences of low*, wisdom and use, as to those degrees, are
such, that they have nothing in common by any thing con
tinuous among, themselves. Hence it is manifest, that man
has three degrees of altitudte, and that they can be opened
successively. 239. Since three degrees of love and wisdom, and thence
of use, are given with man, it follows, that three degrees
of will and uriderstanding, and thence of conclusion, and
.thus of determination to use, are given with him : for the
will is the receptacle of love, and the understanding is the
receptacle of wisdom, and conclusion is of use from them:
from which it is manifest, that with every man there is a
natural, spiritual and heavenly [celestial] will and under
standing, in potency from nativity, and in act while they
are opening. In a word, the mind of man, which consists
of will arid understanding, from creation, and thence from
nativity, is of three degrees, so that man has a natural
mind, a spiritual inind, and a heavenly [celestial] mind ;
and that man thereby may be elevated into angelic wisdom,
and possess it while he lives in the world ; but still he does
not come into it except after death, if he becomes an angel,
and then he speaks things ineffable and to the natural man
incomprehensible. I knew a man moderately learned in

108 ANGELIC WISDOM CONCEENING [PAET IIL
the world ; and after death I saw him and spoke with him
in heaven, and I clearly perceived that he spake as an an
gel, and that the things which he spake were imperceptible
to the natural man. The reason was, because in the world
he had applied the precepts of the Word to life, and had
worshiped the Lord, and hence was elevated by the Lord
into the third degree of love and wisdom. It is important
that this elevation of the human rnind should be known, for
on it depends the understanding of what follows.
240. There are two faculties from the Lord with man,
by which man is distinguished from beasts ; One faculty is,
that he can understand what is true, and what is good ; this
faculty is called rationality, and is the faculty of his^under-
standing. The other faculty is, that he can do truth and
good ; this faculty is called liberty, and is the faculty of his
will. For man can, from his rationality, think whatever
he pleases, as well with God as against God, and with the
neighbor and against the neighbor : and he can also will
¦and do what he thinks ; but when he sees evil and fears
punishment, he can from liberty desist from doing it. Man
is man, and is distinguished from beasts, from these two
faculties. These two faculties man has from the Lord, and
he has them from Him continually ; nor are they taken
away from him ; for if they should be taken away, his hu
man would perish. In these two faculties the Lord is with
every man, as well with the good as with the evil ; they are
the mansion of the Lord in the human race ; hence it is,
that every man, both good and evil, lives to eternity. But
the mansion of the Lord is nearer with man, as man by
means of these faculties opens the higher degrees ; for by
the opening of these he comes into higher degrees of love
and wisdom, and thus nearer to the Lord. Hence it may
be evident, that, as these degrees are opened, so man is in
the Lord, and the Lord in him.
241. It was said above, that the three degrees of altitude
are as end, cause and effect, and that according to tliese
degrees sucPeed love, wisdom and use ; wherefore here it
shall be said, in few words, of love, that it is the end, of wis
dom, that it is the cause, and of use, that it is the effect.
Every one, who consults his reason, while it is in the Ught,
may see, that- man's love is the end of all things of him;
for what he loves, this he thinks, this he concludes, and
this he does, consequently he has it for an end. Man can
also from his reason see, that wisdom is the cause, for he.

paet III.] THE DIVINE LOVE. 109
or his love, which is the end, seeks in the understanding
for means, by which he may arrive at his end ; thus he
consults his wisdom, and those means make the cause by
which : that use is the effect, appears without explanation.
But the love with one man is not the same as that with
another, thus neither is the wisdom with one the same as
that with another, therefore neither the use ; and because
these three are homogeneous, as was shown above, n. 189
— 194, it follows, that such as the love with a man is, such
is the wisdom with hirii, and such is the use. It is here
said wisdom, but that which is of his understanding is
meant. 242. That spiritual Light plows in with Man by
THREE Degrees, but not spiritual Heat, except so far
AS Man shuns Evils as Sins, and looks to the Lord. —
From what has been shown above, it is evident, that from
the sun of heaven, which is the first proceeding ofthe di
vine love and the divine wisdom, which was treated of in
Part Second, proceeds- hght and heat ; from his wisdom
Ught, and from his love heat ; and that light is the recep-'
tacle of wisdom, and heat the receptacle of lovfe ; and that
as far as man comes into wisdom, so far he comes into that>
divine light, and as far as he comes into love, so far into
that divine heat. From what has been shown above it is
also evident, that there are three degrees of light and three
degrees of heat, or three degrees of wisdom and three de
grees of love, and that these degrees were formed with
man, that man might be a receptacle of divine love and di
vine wisdom, thus Pf the Lord. Here now it is to be de
monstrated, that spiritual light flows in by these three
degrees with man, but not spiritual heat, except so far as
man shuns evils as sins, and looks to the Lord ; or, what is
the same, that man can receive wisdom even to the third
degree, but not love, unless he shuns evils as sins, and looks
to the Lord ; or, what is still the same, that the understand
ing of man can be elevated into wisdom, but not his will,
except so far as he shuns evils as sins.
243. ' That the understanding can be elevated into the
light of heaven, or into angelic wisdom, and that his wiU
cannot be elevated into the heat of heaven, or into angelic
love, unless he shuns evils as sins, and looks to the Lord,
has been evidently manifested td me from experience in
the spiritual^, world. I have several times seen and per
ceived, that simple spirits, who only knew that there is a
10

1 10 angelic WISDOM CONCEENING [PAET HL
God, and that the Lord was born a man, and scarcely any
thing besides, fully understood the arcana of angeUc wis
dom, almost like the angels ; nor they only, but also many
of the diabolical crew; yet they understood wheri they
heard, but not when they thought with themselves ; for
when they heard, light entered from above, but when they
thought with themselves, then no other light could enter,
than what corresponded to their heat or love ; wherefore
also, after they heard those arcana, and perceived them,
when they turned away their ears, they retained- nothing ;
yea, those who were of the diabolical crew, then rejected
and utterly denied them. The reason was, because the fire
of their love and its light, which were delusive, induced
darkness, by which the heavenly light entering from above
was extinguished.
244. The like takes place in the world : a man, who is
not quite stupid, and who had not from the pride of his pro
per intelligence confirmed falses in himself, when he hears
persons speaking upon a more elevatied subject, or when he
reads such things, if he is in any affection of knowing, then
he understands them, and also retains, and afterwards can
confirm them : a bad man can do so as well as a good one ;
also a bad man, although in heart he denies the divine
things which are of the church, still can understand
them, and also speak and preach them, also confirm them
learnedly in writing : but yet when he thinks while left to
himself, from his infernal love he thinks against them and
denies them : from which it is manifest, that the under
standing may be in spiritual Ught, although the will is not
in spiritual heat. From which also it follows, that 'the un
derstanding does not lead the will, or that wisdom does not
produce love, but that it only teaches and points out the
way : it teaches how a man should live, and shows what
way he should go. And it also follows, that the will leads
the understanding, and causes it to act as one with itself;
and that the love which is of the will, calls that wisdom in
the understanding, which is concordant. In what follows
it will be seen, that the will does nothing by itself without
the understanding, but every thing that it does, it does in
conjunction with the understanding ; yet that the will asso
ciates the understanding into feUowship with itself by in
flux, but not the reverse.
245. It shall now be told of what quaUty the influx of
Ught is int« the three degrees of life, which are ofthe mind.

PAET IIL] THE DIVINE LOVE. Ill
with man. The formsj which are the receptacles of heat
and light, or of love and wisdom with him, and which, as
has been said, are in a triple order, or of three degrees,
from nativity are transparent, and transmit spiritual Ught,
as a crystal glass does natural light : hence it is, that man
as to wisdom may he elevated even into the third degree.
But still these forms are not opened, except when spiritual
heat conjoins itself to spiritual light, or love to wisdom ;
by this conjunction these transparent forms are opened
according to the degrees. This is similar with the light
and heat of the sun of the world, as to the vegetables upon
the earth : the light of winter, which is equally as bright as
the Ught of summer, does not open any thing in a seed or
a tree ; but when the vernal heat conjoins itself to the
light, then it does open. The thing is similar ; for spiritual
light corresponds to natural light, and spiritual heat corres
ponds to natural heat.
246. This spiritual heat is not acquired otherwise, than
by shunning evils as sins, and then looking to the Lord ;
for so long as a man is in evils, he is also in the love of
them, for he is in lust after them ; and the love of evil, and
lust, is in a love opposite to spiritual love and affection;
and that love or lust cannot be removed, but by shunning
evils as sins: and because man cannot, shun them from
himself, but from the Lord, therefore he must look to Him,
When therefore he shuns them from the Lord, then the
love of evil and its heat is removed, and in place of it is in
troduced the love of good and its heat, by which a higher
degree is opened ; for the Lord flows in frpm above, and
opeiis it, and then conjoins love or spiritual heat to wisdom
or spiritual light ; from which conjunction man begins to
flourish spiritually, like a tree in the time of spring.
247. By the influx of spiritual light into all the
three degrees of the mind, man is distinguished from
beasts ; and man, above beasts, can think analytically,
and see not only natural but also spiritual truths; and
when he sees them he can acknowledge them, and so be
reformed and regenerated. The faculty ' of receiving
spiritual light is what is understood by rationality, of which
above, which every man has from the Lord, and which is
not taken away from. him; for if it were takeii away, he
could not be reformed. From that faculty, which is called
rationality, it is, -that man not only can think, hut also
speak from thought, otherwise than beasts, and then from

112 ANGELIC WISDOM CONCERNING [PAET III.
his Other faculty, which is called liberty, of which also
above, he can do those things which he thinks from under
standing. Because these two faculties, rationality and
liberty, which are proper to man, have been treated of
above, n. 240, therefore nothing more will be said of them
here. 243. That Man, if the higher Degree with him,
WHICH IS THE spiritual, BE NOT OPENED, BECOMES NATURAL
AND SENSUAL. — It wag shown abovc, that there are three
degrees of the human mind, which are called natural, spir
itual, and heavenly [celestial], and that these degrees with
him may be successively opened: it was also shown, that
the natural degree is first opened, and afterwards, if be
shuns evils as sins, and looks to the Lord, the spiritual de
gree is opened, and at length the heavenly [celestial].
Since these degrees are opened successively according to
the life of man, it follows, that the two higher degrees may
even not be opened, and that man then remains in the nat
ural degree, which is the ultimate. It is also known in the
world, that there is a natural man and a spiritual man, or
an external man and an internal man ; but it is not known,
that the natural man becomes spiritual by the opening of
any higher degree with him, and that the opening is ef
fected by a spiritual life, which is a life nccording to the
divine precepts ; and that without a life according to them,
man remains natural.
249. There are three kinds of natural men : one kind
is of those, who know nothing of the divine precepts ; the
second, of those who know that there are such precepts,
but think nothing of a life according to them ; and the
third, of those who despise and deny them. As concerns
the first kind, which is of those who know nothing of the
divine precepts, they cannot but remain natural, because
they cannot be taught from themselves. Every man is
taught concerning the divine precepts by others, who know
them from religion, and not by immediate revelations ; on
which subject, see the Doctrine of the New Jerusalem
CONCERNING THE SaCRED ScRIPTURE, n. 114  118. ThosC
who are ofthe second kind, who know that there are divine
precepts, but think nothing of a life according to them,
also remain natural, nor care for any other things but
what are of the world and of the body : these after death
become domestics and servants according to the uses which
they can perform to those who are spiritual ; for the natu-

PAET IIL] THE DIVINE LOVE. 113
ral man is a domestic and a servant, and the spiritual man
is a master and a lord. Those who are of the third
kind, who desjiise and deny the divine precepts, not only
remain natural, but also become sensual, according to
their contempt and denial. The sensual are the lowest
natural, who cannot think above the appearances and
fallacies ofthe senses ofthe body : these after death are in
hell. 250. Because it is not known in the world what the
spiritual man is, and what the natural, and by many he is
called spiritual who is merely natural, and the reverse ;
therefore concerning these it shall he told distinctly, 1. What
the natural man is, and what the spiritual man. 2. What
the natural man is, with whom the spiritual degree is
opened. 3. What the natural man is, with whom the
spiritual degree is not opened, but still not shut. 4. What
the natural man is, with whom the spiritual degree is en
tirely shut. 5. Lastly, what the difference is, between the
Ufe of a merely natural man and the Ufe of a beast.
251. I. What the natural man is, and what the spiritual
man. — Man is not man from the face and body, but from
the understanding and will ; Wherefore by the natural man
and the spiritual man, is meant his understanding and will,
that they are either natural or spiritual. The natural man,
as to his understanding and his will, is like the natural
world, and may also be called a world, or microcosm ; and
the spiritual man, as to his understanding and his will, is
like the spiritual world, and may also be called that world,
or a heaven. Hence it is manifest, that the natural man,
because he is, in a certain image, a natural world, loves
those things which are of the natural world ; and that the
spiritual man, because he is, in a certain image, a spiritual
world, loves those things which are of that world or of
heaven. The spiritual man indeed also loves the natural
world, but riot otherwise than as a master loves his servant,
through whom he renders uses : according to uses also the
natural. man becomes like the spiritual, which is done when
the natural man feels the delight of uses from the spirit
ual ; this natural man may be called spiritual-natural. The
spiritual man loves spiritual truths : he loves not only to
know and understand them, but he also wills them ; but the
natural man loves to speak and also to do those truths ; to
do truths, is to rerider uses. This subordination is from
the conjunction of the spiritual world and the natural
10*

1 14 ANGELIC WISDOM CONCEENING [PAET UI
world ; for whatever appears and is done in the natural
world, derives its cause from the spiritual world. Hence
it may be evident, that the spiritual rrian is entirely distinct
from the natural man, and that no other communication
intervenes, than such as is between cause and effect.
252. II. What the natural man is with whom the spiritual
degree is opened, is manifest from what has been said above ;
to which is to be added, that the natural man is a fuU
man, when the spiritual degree with him is opened ; for he
is then consociated with angels in heaven, and at the same
time consociated with men in the world ; and as to both,
he lives under the auspices of the Lord ; for the spiritual
man derives commands through the Word from the Lord,
and executes them by the natural man. The natural man,
to whom the spiritual degree is open, does not know that
he thinks and acts from his spiritual man, for it appears as
from himself, when yet it is not from himself, but from the
Lord. Neither does the natural man, whose spiritual de
gree is open, know, that by his spiritual man he is in
heaven ; when yet his spiritual man is in the midst of the
angels of heaven : sometimes also he appears to the angels ;
but because he withdraws himself to his natural man, after
a short delay there, he disappears. Neither does the nat
ural man, with whom the spiritual degree is open, know
that his spiritual mind is fijled with a thousand arcana of
wisdom, and a thousand dehghts of love by the Lord ; and
that he comes into them after death, when he becomes an
angel. The reason why the natural man does not know
these things, is because the communication between the
natural and the spiritual man is made by correspondences ;
and communication by correspondences is not perceived
otherwise in the understanding, than that truths are seen
in the light ; and in the will, than that uses are rendered
from affection.
253. III. Wliat the naturalman is, with whom the spiritual
degree is not opened, but still not shut. — The spiritual degree
is not opened, but stiU not shut with those who have led
any life of charity, and yet have known but little of genuine
truth. The reason is, because that degree is opened by the
conjunction of love and wisdom, or of heat with light: love
alone, or spiritual heat alone, does not open it ; nor does
wisdom alone, or spiritual light alone, but both in con
junction : wherefore if genuine truths;^ from which is
wisdom or light, are not known, love is not able to open

PAET. III.] THE DIVINE LOVE. 115
that degree, but only holds it in the power that it may be
opened ; which is meant by its not being shut. This is
done similarly as in the vegetable kingdom ; that heat alone
does not give vegetation to seeds and trees, but heat in
conjunction with light operates tliis^. It is to be known that
all truths are of spiritual light, and all goods are of spirit
ual heat, and that good by truths opens the spiritual de
gree ; for good by truths operates uses, and uses are the
goods of love, which derive their essence from the conjunc
tion of good and truth. The lot of those with whom the
spiritual degree is not opened, and still not shut, after
death, is, that because they are still natural and not spirit
ual, they are in the lowest parts of heaven, where they
sometimes suffer hard things; or that they are in some
higher heaven in the boundaries, where they are as if in
the light of evening ; for, as was said above, in heaven,
and in each society of it, the light decreases from the mid
dle to the bcmndaries, and that those are in the middle who
are more than others in divine truths, and those in the
boundaries who are in few truths ; and those are in few
truths, who know nothing more from leligion, than that
there is a God, and that the Lord suffered for them, also
that charity and faith are the essentials ofthe church ; but
are not inquisitive to know what faith and what charity
are : when yet faith is in its essence truth, diid truth is
irianifold ; and charity is every work of duty, that man
does from the Lord; which he then does from the Lord,
when he shuns evils as sins. It is just as was said before-,
that the end isthe all ofthe cause, and the effect is the all
ofthe end through the cause ; the end is charity or good,
the cause is faith or truth, and the effect is good works or
uses : from which it is manifest, that from charity no mord
can be introduced in works, than as far as charity is con
joined to the truths, which are called those of, faith : by
these charity enters into, works, and qualifies them.
, 254. IV. What the natural man is, with whom the spiritual
degree is entirely shut. — The spiritual degree is shut with
those. Who are iri evils as to life, and more with those who
from evils are in falses. This is similar as with the fibril of
a nerve, which contracts itself on the slightest touch of any
thing heterogeneous ; in like manner every moving fibre of a
muscle, yea the muscle itself, as also the whole body from
the touch of any thing hard or cold ; so also do the sub
stances or forms of the spiritual degree with man, from

116 ANGELIC WISDOM CONCEENING [PART m.
evils and thence falses : for these are heterogeneous : for the
spiritual degree, because it is in the form of heaven, admits
nothing but things good, and -truths which are from good ;
these are homogeneous to it ; but evils, and falses which
are of evil, are heterogeneous to i^. This degree is con
tracted, and by contraction is shut, particularly with those
who in the world are in the love of ruling from the love of
self; since this love is opposite to love to the Lord. It is
shut also with those, who from love of the world are in the'
inordinate cupidity of possessing the goods of others, but
not so much. The reason that these loves shut the spirit
ual degree, is because they are the origins of evils. The
contraction or shutting of this degree is Uke the twisting of
a spiral the contrary way ; which is the cause that, after
that degrPe is shut, it reflects the light of heaven ; hence,
instead ofthe light of heaven, there is thick darkness there ;
wherefore truth, which is in the light of heaven, becomes
nauseous. With these, not only that degree itself is shut,
but also the higher region ofthe natural degree, which is
called rational ; untU at length the lowest region of the
natural degree only stands open, which is called the sen
sual ; for this is next to the world and the external senses
of the body, from which that man afterwards thinks, speaks
and reasons. The natural man, who has become sensual
by evils and thence falses, in the spiritual world in the light
of heaven, does not appear as a man, but as a monster, also
with a nose turned up ; -vrby with a nose turned up, is be
cause the nose corresponds to the perception of truth. He
also does not bear a ray of the light of heaven : they have
in their caverns no other light than as fhe light from live
coals or ignited charcoals. From these things it is mani
fest, who and what they are, with whom the spiritual de
gree is shut.
255. V. What the difference is between the life of a natural
man and the life of a beast. — This difference will be spoken
of in particular in what follows, where life is spoken of;
here only observing, that the difference is, that man has
three degrees of the mind, or three degrees of understand
ing and will ; and that these degrees can be successively
opened ; and because they are transparent, man can, as to
the understanding, be elevated into the light of heaven,
and see truths, not only civil and moral, but also spiritual,
and from many seen, conclude truths in order, and so per
fect the understanding to eternity. But beasts have not

PAET IIL] THE DIVINE LOVE. 117
the two higher degrees,, but have only the natural degrees ;
which, without the higher degrees, are in no faculty of
thinking concerning any thing civil, moral and spiritual;
and because their natural degrees are not capable of being
opened, and thence elevated into superior light, they can
not think in successive order, but in simultaneous order;
which is not to think, but to act from a science correspond
ing to their love; and because they cannot think analytically,
and see lower thimght from any higher one, therefore they
cannot speak, but only make sounds agreeably to the sci
ence of their I6ve.- But still the sensual man, who is the most
deeplv natural, does not differ from a beast, only in that he
can fill the memory with scientifics, and think and speak
from them; which he derives from a faculty proper to
every man, which is, that he can understand truth, if he
wills ; this faculty distinguishes ; but still njany, by the
abusP of this faculty, have rendered themselves inferior to
beasts.
256. That the natural Degree op the human Mind
in itself considered is continuous, but that by corres
PONDENCE WITH THE TWO HIGHER DeGKEES, WHILE IT IS
ELEVATED, IT APPEARS AS IP IT WERE DISCRETE. — Tllis, al
though it can hardly be comprehended by those who are
not yet in the science of the degrees of altitude, is never
theless to be revealed, because it is of angelic wisdom ;
which wisdom, although it cannot be thought by the natu
ral man, in the same manner as by the angels, yet it may
be comprehended by the understanding, while this is ele
vated even to the degree of light in which the angels are ;
for the understanding can be elevated so far, and illustrated
according to elevation. But the illustration ofthe natural
mind does not ascend by discrete dpgrees, but increases by
a continuous degree ; then as it increases, so it is illustrated
from within by the light of the two higher degrees. How
this is done, may be comprehended from a perception of
the degrees of altitude, that one is above another, and that
the natural degree, which is the ultimate, is as the common
covering of the two higher degrees ; then, as the natural
degree is elevated to the degree of th4 higher, so the higher
from within acts into the natural exterior, and illuminates it.
The illumination is made indeed from within from the light
of the higher degrees, but it is received by continuity by
the natural degree which covers over and surrounds, thus
more clearly and purely according to ascent ; that is, the

118 ANGELIC WISDOM CONCEENING [PAET UI.
natural degree is illustrated from within from the light of
the higher degrees discretely, but in itself continuously.
From this it is manifest, that man, so long as he lives in
the world, and is thereby in the natural degree, cannot be
elevated into wisdom itself, such as it is with the angels,
but only into superior light even to the angels, and receive
illustration from their light, which flows in from within
and illuminates. But these things cannot as yet be more.
clearly described ; they may be comprehended better from
effects, for effects place causes, provided these are pre
viously somewhat known, in Ught in themselves, and thus
illustrate them.
257. The effects are, 1. That the natural, mind can be
elevated even to the light of heaven, in which the angels
are, and perceive naturally what the angels do spiritually,
thus not so fully ; but still the natural mind of mar cannot
be elevated into angelic light itself. 2. That man, by his
natural mind elevated to the light of heaven, can think
with angels, yea, speak ; but then the thought and speech
of the angels flow in into the natural thought and speech
of the man, and not the reverse ; wherefore the angels
speak with man in natural language, which is the man's
vernacular. 3. That this is done by spiritual influx into
the natural, and not by any natural influx into the spirit
ual. 4. That human wisdom, which is natural so long as
a man lives in the world, can in no degree be exalted into
angelic wisdom, but only into a certain image of it; the
reason is, because the elevation ofthe human mind is made
by continuity, as from shade to light, or from grosser to
purer. But still a man, with whom the spiritual degree is
open, comes into tha,t wisdom when he dies, and may also
come into it by the putting asleep of the sensations ofthe
body, and then by influx from above into the spirituals of
his mind. 5. The natural mind of man consists of sjiirit-
ual substances, and at the same time of natural substances ;
from its spiritual substances becomes thought, but not from
the natural substances ; these substances recede when a
man dies, but not the spiritual substances : wherefore that
same mind after deatfc, when a man becomes a spirit or an
angel, remains in a form. similar to that in which it was in
the world. 6. The natural substances of that mind, which,
as was said, recede by death, make the cutaneous envelope
of the spiritual body, in which spirits and angels are. By
such envelope, which is taken from the natural world, their

PAET III.] ' THE DIVINE LOVE. 119
Spiritual bodies subsist ; for the natural is the containing
ultimate. Hence it is, that there is not any spirit or angel,
who was not born a man. These arcana of angelic wis
dom are here adduced, that it may be known what the nat
ural mind with man is, which is also further treated of in
what follows.
258. Every man is born into the faculty of understand
ing truths even to the inmost degree, in which are the an
gels of the third heaven ; for the human understanding,
rising by continuity aroimd the two higher degrees, receives
the light of the wisdom of those degrees, in that manner
which was stated above, n. 256. Thence it is, that man
can become rational according to elevation ; if he -is ele
vated to the third degree, he becomes rational from the
third degree ; if he is elevated to the second degree, he
becomes rational from the second degree ; and if he is not
elevated, he is rational in the first degree. It is said that
he becomes rational from those degrees, because the natural
degree is the common receptacle of their light. The
reason that man does not become rational even to the high
est, as he might become, is because love, which is ofthe
will, cannot be elevated in Uke manner as' wisdom, which
is of the understanding : love, which is of the will, is ele
vated only by shunning evils as sins, and then by the goods
of charity, which are uses, which man then affords from
the Lord; wherefore, if love, which is of the will, is not
elevated at the same time, wisdom, which is ofthe under
standing, however it may have ascended, still relapses to
its love. Hence it is, that man, if his love is not at the
same time elevated to the spiritual degree, is still not
rational except in the ultimate degree. From these things
it may bo evident, that the rational of man is in appear
ance as of three degrees, the rational from the heavenly
[celestial], the rational from the spiritual, and the rational
from the natural ; also that rationality, which is the fac
ulty by which one can be elevated, whether he is elevated
or not, is still with man.
259. It was said that every man is born into that faculty,
or into rationality ; but it is meant every man, with whom
the externals are not injured by any accidents, either in the
womb, or after birth by disease, or from a wound inflicted
on the head, or from some inordinate love breaking out
and relaxing restraints ; with these the rational cannot be
elevated ; for the Ufe, which is ofthe will and understand-

120 ANGELIC WISDO.M CONCEENING THE [PAET HL
ing, with these has no boundaries in which it terminates, so
disposed that it can perform ultimate acts according to or
der; for it acts according to ultimate determinations, but
not from them. That it cannot be given in infants and
children, may be seen below, n. 266, at the end.
260. That the n.itural Mind, because it is the
Covering and Continent of the higher Degrees op the
HUMAN Mind, is a Reagent, and that if the higher De
grees ARE NO-r opened, IT ACTS AGAINST THEM, BUT IF THEY
ARE OPENED, IT ACTS WITH THEM. — lu the preceding article
it was shown, that the natural mind, because it is in the
ultimate degree, covers over and incloses the spiritual mind
and the heavenly [celestial] mind, which are higher as to
degrees. Here it now comes to be demonstrated, that the
natural mind reacts against the higher or interior minds.
The reason -why it reacts, is because it covers over, in
closes and contains them, and this cannot be done without
reaction; for unless it reacted, the interiors or things in
closed, wpuld relax themselves, and protrude outward, and
so would fall away. It would be as if the coats around the
human body were not in reaction, and the viscera, which
are the interiors of the body, would push themselves out,
and so he dispersed ; and it would he as if the membrane,
which covers the moving fibres of a muscle, should not re
act against the powers of those fibres in actions, when not
only action would cease, but also the interior textures
would all be dissolved. It is the same with every ultimate
degree of the degrees of altitude ; consequently with the
natural mind in respect to the higher degrees : for, as was
said above, iheve^ are three degrees ofthe human mind, the
natural, the spiritual, and the heavenly [celestial], and the
natural mind is in the ultimate degree. The cause also
that the natural mind reacts against the spiritual mind,
is because the natural mind consists not only of sub
stances of the spiritual world, but also of substances of the
natural world, as was said above, n. 257, and the substances
ofthe natural world, from their nature, react against the
substances ofthe spiritual world; for the substances ofthe
natural world in themselves are dead, and are acted upon
from without by the substances ofthe spiritual world; and
the things which are dead, and are acted upon from with
out, from their nature resist, and thus from their nature re
act. Hence it may be evident, that the natural man reacts
against the spiritual man, and that there is a combat. It

PART IIL] THE DIVINE LOVE. 121
is the same, whether it is said the natural and spiritual mian,
or the natural and spiritual mind.
261. From these thin ^s it may be evident, that if the
spiritual mind is closed, tne natural mind continually acts
against those things which are of the spiritual mind, and
fears'that something may flow in thence, which would dis
turb its states. All that which flows in through the spirit
ual mind is from heaven, for the spiritual mind is in form
a heaven ; and all that which flows into the natural mind is
from the world, for the natural mind is in form a world ;
from which it follows, that the natural mind, when the
spiritual mind is" closed, reacts against all things of heaven,
nor does it admit them into itsplf, except so far as they are
to it as means for procuring to itself and for possessing the
things which are of the world ; and when the things which
are of heaven also serve as means to the natural mind for
its own ends, then those means, although they appear
heavenly, still become natural ; for the end qualifies them,
for they become like the scientifics ofthe natural man, in
which there is internally nothing of Ufe. But because heav
enly things cannot be so conjoined to natural things, that
they may act as one, therefore they separate themselves,
and the heavenly things with merely natural men dispose
themselves without in the precincts round the natural things
which are within. Hence it is, that a merely natural man
can speak and preach heavenly things, and also by acts
feign them, although inwardly he thinks against them : tbe
latter he does when he is alone, but the former when he
is in company. But of these things more in what follows.
262. The natural mind or man, by reaction connate
with himself, acts against the things which are Ofthe spir
itual mind or man, when he loves himself and the world
above all things: then also he feels delight in evils of
every kind, as in adulteries, in fraud, in revenges, in blas
phemies, and in other like things. And then also he ac
knowledges nature as the creator of the universe ; and con
firms all things by his rational ; and after confirmations,
he either perverts, or suffocates, or reflects -the goods and
truths of heaven and the church, and at length either shuns
them, or loathes, or has them in hatred ; this he does in his
spirit) and so far in the body as from his spirit he dares to
speak with others without fear ofthe loss of reputation, on
account of honor and gain. When a man is such, then he
successively shuts the spiritual mind closer and closer ;
11

122 angelic wisdom concerning [Paet hi.
confirmations of evils by falses especially shut it. Hence
it is, that confirmed evil and falsity cannot be extirpated
after death ; it is extirpated only in the world by repentance.
263. But there is altogether another slate ofthe natural
mind, when the spiritual mind is opened : then the natural
mind is disposed to obedience to the spiritual mind, and is
subordinated; fur the spiritual mind acts from above or
from within into the natural mind, and removes the things
which react there ; and adapts to itself those things which
act in like manner with itself; thence the too great reaction
is successively removed. It is to be known, that in the
greatest and least things of the universe, as well Uving as
dead, there is action and reaction ; thence there is an
equiUbrium of all things; this is taken away when action
exceeds reaction, and the reverse. It is similar with the
natural mind and with the spiritual mind; when the natu
ral mind acts from the delights of its love, and from the
pleasures ofits thought, which in themselves are evils and
falses, then the reaction of the natural mind removes the
things which are of the spiritual mind, and -blocks up the
doors lest they should enter, and causes action to take
place from such things as accord with its reaction ; thus
there becomes action and reaction of the natural mind,
which is opposite to the action and reaction ofthe spiritual
mind ; thence there becomes a clo'sing of the spiritual
mind like the untwisting of a spiral. But if the spiritual
mind is opened, then the action and reaction ofthe natural
mind is inverted ; for the spiritual mind acts from above or
from within, and at the same time by the things which are
disposed to obedience to it in the natural mind from below
or from without, and untwists the spiral in which is the ac
tion and reaction ofthe natural mind; for this mind from
nativity is in opposition to the things which are of the
spiritual mind ; this it derives by inheritance from parents,
as is known. Such is the change of state, which is called
reformation and, regeneration. The state of the natural
mind before reformation may be compared to a- spiral
twisting or turning itself around downwards ; but after re
formation, it may be compared to a spiral twisting or turn
ing itself around upwards : wherefore a man before re
formation looks downwards to hell, but after reformation
he looks upwards to heaven.
264. That the origin of Evil is from the Abuse op
The Faculties, which are proper to man, and are

paet IIL] THE DIVINE LOVE. 123
CALLED Rationality and. Liberty. — By rationality ¦ is
meant the faculty of understariding truths and thence falses,
and goods and thence evils; and by liberty is meant the
faculty of thinking, willing, and doing them freely. From
what precedes it may be evident, and fiom what follows it
will be more evident, that every man has these two facul
ties from creation and thence from nativity ; and that they
are from the Lord ; and that they are not taken away ;
and that from them there is the appearance that -man
thinks, speaks, wills and acts as frorii himself; and that
the Lord dwells in those faculties with every man; and
that man from that conjunction lives to eternity ; and that
man by them, and not without them, can be reformed and
regenerated ; also that man by them is distinguished from
beasts. 265. That the origin of evil is from the abuse of those
faculties, will be stated in this order. 1. That a bad man
enjoys these two faculties equally as a good man. 2. That
a bad man abuses them to confirm evils and falses, and
that a good man uses them to confirm goods and truths.
3. That evils and falses confirmed with man remain, and
become of his love and thence of his life. 4.' That those
things which have become ofthe love and of the life, are
ingenerated in the offspring. 5. That all evils, as well
those ingenerate as those superinduced, reside in the natu
ral mind.
266. I. That a. bad man enjoys those two faculties equally
as a good man. — That the natural mind can, as to the un
derstanding, be elevated even to the light, in which the
angels ofthe third heaven are, and see truths, acknowledge
them, and then speak them, was shown in the preceding
article : from which it is manifest, that because the natural
mind can be so elevated, a bad man, equally as a good
man, enjoys that faculty, which is called rationality ; and
because the natural mind can be so far elevated, it follows
that he can also think and speak those truths. But that
he can will and do them, although,he does not will and do,
this reason and experience testify. Reason : Who cannot
will and do the things which he thinks ? but that he does
not will and do, is because he does not love to will and do
them. That he can will and do, is liberty, which every
man has from the Lord ; but that he does not will and do
good, when he can, is from the love of evil, which combats ;
which however he can resist, and also many do resist. By

124 angelic wisdom concerning [FAET III.
experience this has been confirmed several times in the
spiritual world. I have heard evil spirits, who inwardly
were devils, and who rejected the truths of heaven and the
church in the world ; when the affection of -knowing, in
which every man is from childhood, was excited by a glory,
which surrounds every love like the splendor of fire, they
then perceived the arcana of angelic wisdom equally as
well as the good spirits perceived them, who were inwardly
angels ; yea, those diabolical spirits said, that thisy could
indeed will and do according to them, but that they did
not will. When it was said to them, that they would will
them, provided they would shun evils as sins, they said that
they could do that^ also, but that they did not will ; from
which it was manifest, that the evil equaUy as the good
have the faculty which is called liberty. Let any one con
sult himself, and he will perceive that it is so. That man
can will, is because the Lord, from whom that faculty is,
continually gives that he can ; for it was said above, the
Lord dwells in these two faculties with every man, thus in the
faculty or in the power that he can will. As concerns the
faculty of understanding, which is called rationaUty, this
is not given with man, before his natural mind comes to its
age ; in the mean time it is Uke seed in unripe fruit, which
cannot be opened in the ground, and grow into a shrub.
Neither is that faculty given with those treated of above,
n. 259. ' > ,
267. II. That a bad man abuses these faculties to confirm
evils and falses, and a good man uses them to confirm goods
and truths. — From the intellectual faculty, which is called
rationality, and from the voluntary faculty, which is called
liberty, man derives the power of confirming whatever he
>vifehes ; for the natural man can elevate his understanding
to superior lights as far as he desii-es ; but he who is in
evils and thence in falses, does not elevate it higher than
into the higher region of his natural mind, and rarely to
the region of the spiritual mind : the reason is, because he
is in the delights ofthe love of his natural mind, and if he
elevates it above that, the delight of his love perishes. If it
is elevated higher, and he sees truths opposite to the de
lights of his life, or to the principles of his own intelligence,
then he either falsifies them, or passes by them, and from
contempt leaves them, or retains them in memory, that
they may be subservient to the love of his life, or to the
pride of his own intelligence as means. That the natura}

PAET -III.]* THE DIVINE LOVE. 125
man can confirm whatever he wishes, appears manifest
from so many heresies in the Christian world, each of
which is confirmed by its adherents. Who does not know
that evils and falses of every kind can be confirmed 1 It
may be confirmed, and also is confirmed by the evil with
themselves, that there is not a God, and that nature is all,
and that it created itself;' that religion is only a means,
by which simple minds may be held in chains ; that human
prudence does every thing, and that Divine Providence
does, nothing, except that it-maintains the universe in the
order in which it was created ; also that murders, adulteries,
thefts, frauds and revenges are allowable, according to
Machiavelli and his followers. These and many like things
the natural man can confirm, yea, fill books with confirm
ations ; and wheri they are confirmed, then those falses
appear in their infatuating light, and truths in such shade,
that they cannot be seen, except as phantoms in the time
of night. In a word, take the most false thing, and put it
into a proposition^ and say to an ingenious man, confirm •
it, and he will confirm it even to the full extinction of the
light of truth ; but lay aside the confirmations, return, and
view the proposition itself from your rationaUty, and you
will see its falseness in its deformity. From these things
it may be evident, that man can abuse those two faculties,
which are with him from the Lord, to confirm evils and
falses of every kind. This no beast can do, because it does
not enjoy those faculties; wherefore a beast is born into all
the order of its life, and into all the knowledge of its natu
ral love, otherwise than man.
268. III. That the evils , and falses confirmed witli man
remain, arid become of his love and of his life. — Confirmations
of evil and falsity are no other than removals of good and
truth, and if they incl'ease they are rejections ; for evil re
moves and rejects good, and falsity truth. Hence also con
firmations of evil and falsity are closures of heaven, for
every good and truth flows in from the Lord through
heaven; and 'when heayen is closed, then man is in hell,
and there in a society where similar evil and falsity reigns,
from which he cannot afterwards- be withdrawn. It has
been given me to speak with some, who ages before had
confirmed with themselves the falsities of their religion,
and I saw that they remained in the same, just as they
were in them in the world. The reason is, because all
things which man confirms with himself, become of his love
11*

126 angelic wisdom conceening [PAET III.
and life ; they become pf his love, because they become of
his will and understanding, and the will and understanding
make the life of every one ; and when they become of the
life of mauj "they become not only of his whole mind, but
also of his whole body. Hence it is manifest, that a man,
who has confirmed himself in evils and falses, is such from
head to foot ; and when he is wholly such, he cannot by
any inversion or retortion be brought back into a state op
posite to it, and thus be drawn out of hell. From these
and the preceding things in this article, it may be seen,
whence is the origin of evil.
269. IV. That the things which become of the love, and
thence ofthe life, are ingenerated in the offspring. — It is
known, that man is born into evil, and that be derives it as
hereditary from parents ; and by some it is beUeved, that
it i^ not from the parents, but through the parents from
Adam ; but this is an error. He derives it from the father,
from Avhom he has the soul, which is clothed with a body
in the mother ; for the seed, which is from the father, is the
first receptacle of life, but such a receptacle as it was with
the father, for it is in the form of his love, and the love- of
every one in the greatest and least things is like itself, and
there is in it an endeavor towards the human form, into
which also it successively goes. Hence it follows, that the
evils, which are called hereditary, are derived into the pro
geny from fathers, thus from grandfathers and great grand
fathers successively. This also experience teaches ; for
there is in nations a similarity as to the affections with
their first progenitor, and a greater similarity in famUies,
and a still greater similarity in houses ; yea, such a simi
larity, that generations are known from each other, not only
by their minds, but by their faces. But concerning the in-
generation of the love of evil from parents into children,
more will be said in what follows, when on the correspond
ence ofthe mind, or ofthe will and understanding, with the
body and its members and organs : here only these few
things are adduced, that it may be known, that evils are
derived successively from parents, and that by accumula
tions of one after another they increase, so far that man
from nativity is nothing but evil : and that the malignity of
evil increases according to the degree ofthe closure ofthe
spiritual mind, for thus the natural mind also is closed
above ; and that this in the posterity is not restored except
by shunning evils as sins, from the Lord ; thus and n ot

PAET III.] THE DIVINE LOVE. 127
Otherwise is the spiritual mind opened, and thereby the
natural mind is reduced into a corresponding form.
270. V. That all evils and thence falses, as well ingener
ate as superinduced, reside in the natural mind. — That evils
and thence falses reside in the natural mind is because
that mind is in form or in image a world, but the spiritual
mind is in form or in image a heaven, and evil cannot'
lodge in heaven; wherefore this mind from birth is not
opened, but only in the power of being opened : the natural
mind derives its form also in part from substances of the
natural woijd, but the spiritual mind only from substances
ofthe spiritual world, which is preserved in its integrity by
the Lord, that man may be able to become man ; for he is
borip an animal, but he becomes a man. The natural mind,
with all things of it, is turned about into curves frorii right
to left, but the spiritual mind into curves from left to right ;
thus these minds are in a contrary turning towards each
other; an indication that evil resides in the natural mind,
and that from itself it acts against the spiritual mind; and
the curving round from right to left is turned downwards,
thus towards hell, but the curving round from left to right
goes upwards, thus towards heaven. , That it is so, was
manifested to me from this experience, that an evil spirit
cannot curve round his body from left to right, but from
right to left ; whereas a good spirit can hardly curve round
the body from right to left, but easily from left to right : the
curving round follows the flow of the interiors, which are
ofthe mind.
271. That Evils and Falses are in all opposition
TO Goods and Truths, because Evils and. Falses are
diabolical and infernai., and Goods and Truths are
DIVINE AND heavenly. — That evil and good are opposites,
also the false of evil and the truth of good, every one, when
he hears it, acknowledges ; but because those who are in
evil, do not feel, and thence do not perceive otherwise,
than that evil is good, for evil delights their senses, espe
cially the sight and hearing, and thence also delights the
thoughts and thus the perceptions, therefore they acknow
ledge indeed that evil and good are opposites, but when
tbey are in evil, from the delight of it they say that evil is
good, and the reverse. For example ; he who abuses his
liberty to thethinking and doing of evil, calls it liberty, and
its opposite, which is to think good which is good in itself,
slavery ; when yet this is truly free, but that slavish. He

128 ANGELIC WISDOM CONCEENING [PAET IIL
who loves adulteries, calls committing adulteries . free, but
not to be allowed to commit adultery he calls slavish, for
he feels in lasciviousness a delight, and in chastity an un-
delight. He who is in the love of ruling from the love of
self, feels in that love a delight of life exceeding other de
lights of every kind, hence every thing which is of that love
he calls good, and declares every thing evil winch is con
trary to it, when yet it is opposite. It is similar with every
othiir evil ; wherefore, although every one acknowledges
that evil and good are opposites, still those who arc in
evils cherish a contrary idea concerning that opposition,
and no others a just one but those who are in goods. No
one, while he is in evil, can see good; but he who is in
good can see evil : evil is below as in a cavern, good is
above as. on a mountain.
272. Now because it is not known by many, what evil
is, and that it is altogether opposite to good, and yet it is
important that it should be known, therefore this subject
will be considered in this order. 1. Thatthe natural mind,
which is in evils and thence in falses, is a form and image
of hell. 2. That the natural mind, which is a form and
image of hell, descends by three degrees. 3. That the
three degrees of the natural mind, whiph is a form and
image of hell, are opposite to the three degrees of the
spiritual mind, which is a form ,and image of heaven. 4.
That the natural mind, which is hell, is in all opposition to
the spiritual mind, which is heaven.
273. I. That the natural mind, which is in evils, and
thence in falses, is a form and image of hell. — -What the
natural mind is, in its substantial form with man, or what
it is in its form inwoven from the substances of both
worlds in the brain, where that mind resides in its jirinci-
ples, cannot be described here : a universal idea concernino'
that form will be given in what follows, where the corres
pondence of the mind and body is treated of. Here only
something will be said concerning its form as to states and
their changes, by which are produced perceptions, thoughts,
intentions, volitions, and the things which are of them;
for', as to them, the natural mind, which is in evils and
thence in falses, is a form and image of hell : this form
supposes a substantial form as a subject ; for changes of
state without a substantial form which is the subject cannot
be given, just as sight cannot without the eye, and hearing
without the ear. Thprefore, as relates to the form or

PAET IIL] THE DIVINE LOVE. 129
image, in which the natural mind resembles hell, that form
and image is such, that the reigning love with its concu
piscences, which is the universal state of this mind, is as a
devil is in hell, and that the thoughts of falsity arising from
that reigning love, are as the devil's crew: by the devil
and his crew nothing else is meant in the Word. The
thing is also similar ; for in hell, the love of ruling from
the love of self is the reigning love ; this is there called the
devil, and the affections of falsity, arising with the thoughts
from that love, are called his crew. It is similar in each
society of hell, with differences, such as are the specific
differences of one genus. In a similar form also is the
natural mind," which is in evils, and thence in falses;
-wherefore also the natural man, who is such, after death
comes into a society of hell hke himself, and then in aU
things and in every thing he acts as one with it ; for he
comes into his own form, that is, into the states of his own
mind. There is also another love, which is called satan,
subordinate to the former love, which is called the devil;
this is the love of possessing the goods of others by what
ever evil art ; ingenious frauds and knaveries are his crew.
Those who are in this hell, are in general called satans,
and those who are in the former, are in general called
devils ; and those who do not act clandestinely there, do
not deny their name : hence it is, that the hells in the com
plex are called the devil and satan. That there are two
hells distinguished in general according to those two loves,
is because all the heavens are distinguished into two king
doms, the heavenly [celestial] and spiritual, according to
two loves, and the diabolical hell corresponds by opposition
to the heavenly [celestial] kingdom, and the satanic hell
corresponds by opposition to the spiritual kingdom. That
the heavens are distinguished into two kingdoms the heav
enly [celestial] and the spiritual, may be seen in the work
concerning Heaven and Hell, n. 26 — ^28. That the nat
ural mind, which is such, is in form a hell, is because
every spiritual form, in the greatest and least things, is like
itself; hence it is, that every angel is a heaven in a less
form, as is also shown in the wprk concerning Heaven
and Hell, n. .51 — 58 : from this also it follows, that every
man or spirit, who is a devil or a satan, is a hell in a less
form. 274. II. That the natural mind, which is a form or image
of hell, descends by three degrees. — That in the greatest and

130 angelic wisdom concerning [Paet iil
least of all things there are degrees of two kinds, which
are called those of altitude and of latitude, may be seen
above, n. 222 — 229 ; thus also the natural mind in its
greatest and least things. The degrees of altitude are here
understood. The natural mind from its two faculties,
which are called rationality and liberty, is in such a state,
that it can ascend by three degrees and descend by three
degrees. It ascends from goods and truths, and descends
from evils and falses ; and when it ascends, the lower de-f
grees which tend to hell are closed ; and when it descends,
the higher degrees which tend to heaven are closed : the
reason is, because they are in reaction. These three
higher and lower degrees are not open nor shut in man
recently born ; for he is tlipn in ignorance of good and
truth, and of evil and falsity; but as he puts himself into
them, so the degrees are opened and shut either on the one
part or on the other. When they are opened towards hell,
then the highest or inmost place is shared by the reigning
love, which is of the will, the second or middle place is
shared by the thought of falsity, which is of the under
standing from that love : and the lowest jilace is shared by
conclusion, of love by the thought, or ofthe will by the un
derstanding. It is also the same here, as it is with the de
grees of altitude, of which before, that they are in order,
as end, cause, and effect, or as the first, the middle, and
the last end. The descent of these degrees is towards the
body; thence in descent they thicken, and become mate
rial and corporeal. If truths from the Word are called
in the second degree to form it, then those truths from
the first degree, which is the love of evil, are falsified, and
are made servants and slaves ; from which it may be evi
dent, what the truths of the church from the Word become
with those who are in the love of evil, or whose natural'
mind is in form a hell ; that because they serve the devil
as means, they are profaned ; for the love of evil reigning
in the natural mind, which is hell, is the devil ; as was said
above. 275. III. That tlie three degrees of the natural mind,
which is a form and image of hell, are opposite to the three
degrees of the spiritual mind, ivhich is a form and image of
heaven. — That there are three degrees ofthe mind, which
are called natural, spiritual and heavenly [celestial], and
that the human mind, consisting of those degrees, looks
towards heaven and turns itself about thither, was shown

paet III.] THE DIVINE LOVE. 131
above ; hence it may be seen, that the natural mind, when
it looks downwards, and turns itself about towards hell, in
like manner consists of three degrees, and that each degree
of it is opposite to a degree of the mind which is heaven.
That it is so, was clearly manifested to me from things
which were seen in the spiritual world, which are, that
there are three heavens, and these distinguished according
to three degrees of altitude ; and that there are three hells,
and these also-distinguLshed according to three degrees ot
altitude or depth ; and that the hells in all and every thing
are opposite to the heavens ; also that the lowest hell is
opposite to the highest heaven, that the middle hell is op
posite to H:he middle heaven, and that the highest hell is
opposite to the ultimate heaven. It is similar with the nat
ural mind, which is in the form of hell ; for spiritual forms
are like themselves in the greatest and in the least things.
That the heavens and the hells are thus in opposition, is
because their loves are thus opposite. Love to the Lord,
and thence love towards the neighbor, make the inmost
degree in the heavens ; but the love of self and the love ot
the world make the inmost degree in the hells ; wisdom
and intelligence from their loves make the middle degree
in the heavens, but foolishness and insanity, which appear
as wisdom and intelligence, from their loves make the
middle degree in the hells ; hut the conclusions from their
two degrees, which are either laid up in the memory as
sciences, or are determined in the body into acts, make
the ultimate degree in the heavens ; and the conclusions from
their two degrees, which either become sciences, or become
acts, make the outmost degree in the hells. How the
goods and truths of heaven are turned in the hells into
evils and false^, thus into the opposite, may be evident from
this experience : I heard that a certain divine truth flowed
down from heaven into hell, and I heard that in the way
in descent by degrees, it was turned into falsity, thus in
the lowest hell into altogether the opposite ; from wdiich it
was manifest, that the hells, according to degrees, are in
opposition to the heavens as to all goods and truths, and
that they become evils and falses by influx into forms turned
contrariwise ; for it is known, that every thing flowing in
is perceived and felt according to the recipient forms and
their states. That they are turned into tbe opposite, was
manifested to me also from this experience. It was given
me to see the hells in their situation with respect to the

132 ANGELIC WISDOM CONCEENING [PAET III
heavens, and those who were there appeared inverted, with
the head downwards and the feet upwards ; but it was
said, that still they appear to themselves erect upon the
feet ; which may be compared with the antipodes. From
these proofs of experience it may be evident, that the three
degrees ofthe natural mind, which in form and image is
a hell, are opposite to the three degrees of the natural
mind, which in form and image is a heaven.
276. IV. That the natural mind which is a hell, is in all
opposition to the spiritual mind which is a heaven. — When
loves are opposite, then all things which are of perception
becoriie opposite ; for from love, which makes the very life
of man, all other things flow, as rivers from their source ;
those things which are not thence, in the natural mind
separate themselves from the things which are thence,
those things which are from its reigning love are in the
middle, and the rest at the sides; these, if they are truths
of the church from the Word, are sent away from the mid
dle more remotely to the sides, and at length are extermi
nated, and then the man, or the natural mind, perceives
evil -as good, and sees falsity as trjith, and the reverse :
from this it is, that he believes fraud to be wisdom, insanity
intelligence, cunning prudence, evil arts ingenuity ; and
then also he makes nothing of the divine and heavenly
things which are ofthe church and of worship, and corpo
real and worldly things he makes of the greatest import
ance. Thus he inverts the state of his life, so that what is
of the head he makes of the sole of the foot, and tramples
on it ; and what is of the sole of the foot, he makes of the
head. Thus man, from being ahve, becomes dead : he is
said to be alive, whose mind is a heaven, and dead, whose
mind is a hell.
277. That all the Things, which are of the three
Degrees of the natural Mind, are included in Works,
which are done by the Acts of the Body. — By the sci
ence of degrees, which is delivered in this Part, this arca
num is disclosed, that all things ofthe mind, or ofthe wUl
and understanding of man, are included in his acts, or in
his works, scarcely otherwise than the things visible and
invisible in seed, in fruit, or in an egg. Acts or works
themselves dp not appear otherwise than as they are in the
externals, but still in the internals are things innumerable ;
for there are the powers ofthe moving fibres ofthe whole
body which concur, and there are all things of the mind

PAET m.] the divine love. 133
which excite and determine those powers, which are of
three degrees, as was shown above ; and because there are
all things of the mind, there are all thirigs of the will, or
all the affections of man's love, which constitute the first
degree ; there are all things of the understanding, or all
the thoughts of his perception, which make fhe second de
gree; and there are all things of the memory, or all the
ideas of thought, which is next to the speech, taken from
thence, which form the third degree : from these things de
termined into action works exist, in which, seen in the ex
ternal form, the prior things do not appear, which yet are
actually in them. That the ultimate is the complex, cpn-
tinent and .basis of things prior, may be seen above, n. 209
— 216 ; and that the degrees of altitude in their ultimate
are in fullness, n. 217 — ^221.
278. The reason why acts of the body, viewed by the
eye appear so simple and uniform Uke seeds, fruits and
eggs, in the external form; and like nuts and almonds- in
tbe shell, and yet contain in themselves all the prior things
from which they exist, is because every ultimate is covered
over, and is thereby distinguished from things prior ;- each
degree also is inclosed in a covering, and^thereby distin
guished from another. Wherefore the things whicbrare of
the first degree are not known from the second degree,
neither are those which are pf this degree known from the
third. As for example ; the love of the wiU, which is the
first degree of the mind, is not known in the wisdom of
the understanding, which is the second degree ofthe mind,
except by a certain delight of the thought of a thing :
the first degree, which, as was said, is the lote of the will,
is not known in the science of tbe memory, which is the
third degree, except by a certain pleasure of knowing and
speaking. From these things it follows, that a work, which
is an act of the body, includes all those things, although,
in the external form, it appears simple as one.
279. This is confirmed by these thirigs ; that the angels,
who are with man, perceive severally the things which
are from the mind in an act ; the spiritual angels the
things which are. therein from the understanding, and
the heavenly [celestial] angels the things which are therein
from the will. This appears as a, paradox, but still it is
true. It is however to be known, that the things of the
mind, which are of the subject proposed or present, are in
the middle, and the rest round about according to afiSnities.
12

134 angelic wisdom conceening [paet iil
The angels say, that from a single work it is perceived
what a man is, but in a various similitude of his love, ac
cording to its determinations into affections and thence into
thoughts. In a word, every act or every work of a spirit
ual man is, before the angels, as a deUcious fruit, useful
and beautiful, which being opened and eaten gives flavor,
use and delight. That the angels have such a perception
of the acts, and works of man, may also be seen above, n.
220. ¦280. It is similar with the speech of man : the angels
from the sound of the speech know a man's love, from the
articulation of the sound liis wisdom, and from the sense
of the vrords-his science. And they further say, that these
three are in every word, because a word is as a conclusion ;
for there is therein sound, articulation and sense. It was
said to me by the angels of the third heaven, that from
every word of a person speaking in series, they perceive
the general state of his mind, and also some particular
states. That in each word of the Word there is a spiritual,
which is of divine wisdom, and a heavenly [celestial]
which is of divine love, and that these are perceived by the
angels, when the Word is read devoutly by man, has been
abundantly shown in the Doctrine of the New Jerusa
lem concerning the Sacred Scripture.
281. From these things it is concluded, that in the
works of a man, whose natural mind descends by three de
grees into hell, ther& are all his evils and falses of evil ;
and that in the works of a man, whose natural mind
ascends into heaven, there are all his goods and truths ;
and that both the former and the latter are perceived by
the angels from the mere speech and the mere action of
a man. Hence it is, that in the Word it is said, that man
is to be judged according to his works ; and that he is to
render an account of his words.

ANGELIC WISDOM

CONCERNING

THE DIVINE LOVE.

PART IV.

282. That the Lord prom Eternity, who is Jehovah,
CRE.\TED THE UnIVERSS .IND ALL ThINGS OP IT, FROM HlM-
SELF, AND NOT FROM NoTHING.  It is kuOWU thrOUghoUt
the world, and acknowledged by every wise man from in
terior perception, that there is one God, who is the Creator
of the universe ; and it is known from the Word, that God
the Creator of the universe is caUed Jehovah, from Being,
because He alone is. That the Lord from eternity is that
Jehovah, is demonstrated by many passages from the
Word, in the Doctrine op the New Jerusalem concern
ing THE Lord. Jehovah is called the Lord from eternity,
because Jehovah assumed the Human, that He might save
men from hell ; and He then commanded the disciples that
they should call Him Lord. Wherefore in tbe New Tes
tament Jehovah is called Lord ; as may be evident from
this, ' Thou shalt love Jehovah thy God from thy whole
heart and from thy whole soul,' Deut. vi. 5 ; and in the New
Testament: ' Thou shalt love the Lord thy Gor> from thy
whole heart and from thy whole soul :' Matt; xxii. 35. In
like manner in other passages taken from the Old Testa
ment in the Evangelists.
283. Every one who thinks from clear reason, sees that
the universe was not created out of nothing, since he sees
that any thing cannot be made out of nothing; for nothing
is nothing, and tP make any thing out pf nothing is contra
dictory ; and what is contradictory, is contrary to the light
of truth, which is from the divine wisdom; and whatever
is not from divine wisdom, is not from the divine omnipo
tence. Every one who thinks from clear reason, also sees
that all things were created out of a substance, which is
substance in itself, for this is Being itself, from which all

136 angelic wisdom concerning [PAET rv.
things, that are, can exist ; and because God alone is sub
stance in itself, and thence Being itself, it is evident
that the pxistence of things is not from else-where. This
many have seen, because reason gives tP see it ; but they
durst not confirm it, fearing that thus they might perhaps
come into the thought, that the created universe is God,
because from God, or that nature is from itself, and thus
that its inmost is what is called God. Hence it is, that al
though many have seen, that the existence of all things is
from no other Source than from God und from his Being,
still have not dared to advance beyond the first thought
concerning it, lest they should perplex their understanding
with the Gordian knot so called, from which they might
not afterwards be able to extricate it. The reason why
they would not be able to extricate the understanding, is
because they thought concerning God, and concerning the
creation of the universe by God, from time and space,
which are proper to nature-; and from nature no one can
perceive God and the creation of the universe ; but every
one, whose understanding is in any interior Ught, can per
ceive nature and its creation from God, because God is not
in time and space. That the Divine is not in space, may
be seen above, n. 7 — 10. That the Divine fills all spaces
of the universe without space, n. 69 — 72. And that tbe
Divine is in all time without time, n. 72 — 76. In what
follows it will be seen, that although GPd created the uni
verse and all things of it from Himself, still there is nothing
at all in the created universe, which is God ;. besides other
things, which will put this matter in its own Ught.
284. In Part First of this work it was treated of God,
that He is Divine Love and Divine Wisdom, and that He
is Life, also that he is Substance and Form which is the
very and only being. In Part Second the spiritual sun
and its world was treated of, and the natural suh and its
world ; and that by both suns the universe -with all things of
it was created by God. In Part Third the degrees in
which each and every thing is, that is created, were treated
of. In this Fourth Part the creation of the universe by
God will now be treated of. The reason that these things
are treated of, is because the angels hive lamented before
the Lord, that when they look into the world they see no
thing but darkness, and with men no knowledge concern
ing God, concerning heaven, and concerning the creation
of nature, upon which their wisdom may rest.
t

paet IV.] THE DIVINE LOVE. 137
285. That the Lord from Eternity, or Jehovah,
could not have created the universe and all things
OP IT, UNLESS He were Man. — Those who have a cor
poreal natural idea concerning God as Man, cannot at
all comprehend, hoW God as Man could create the Uni
verse and all things of it ; for they think With themselves.
How can God as Man wander over the universe from space
to space and create ; or how can he from his place say the
word, which being said, they were created ! Such things
fall into the ideas, when it is said that God is man, with
those who think of God Man the same as of a man of the
world, and who think of God from nature, and its proper
ties, which are time and space. But those who think of
God Man, not from a man of the world, and not from na
ture and its space and time,. clearly perceive that the uni
verse could not have been created, unless God were Man.
Put your thought into the angeUc idea concerning God,
that He is Man, ahd remove as much as you can the idea
of space, and in thought you will come near to, the truth.
Some of the learned also perceive, that spirits and angels
are not in space, because they perceive what is spiritual
without space ; for it is as thought, which, although it is in
man, still man can by it be as if present elsewhere, in any
place even tbe most remote. Such is the state of spirits and
angels, who are men also as to their bodjes ; they appear in
the place where their thought is, since spaces and distances
in fhe spiritual world are appearances, and act as one with
thought from their affection. From vvhich it may be evi
dent, that God, who appears far above the spiritual world
as a sun, to whom there cannot be any appearance of
space, is not to be thought of from space ; and that then
it may be comprehended, that He created tbe universe not
out of nothing, but out of himself; also that neither can
his human body be thought great or small, or of any stature,
because this also, is of space ; and hence, that in the first
and the last things, and in the greatest and the least, He
is the same ; and moreover, that the human is the inmost
in every created thing, but -without space. That the Di
vine in the greatest and least things is the same, may be
seen above, n. 77— .82. — And that the Divine fills all spaces
without space, n. 69 — 72. And because the Divine is not in
space, neither is it continuous, as the inmost of nature is.
286. That God could not have created the universe and
all things of it* unless He were Man, may be very clearly
12*

138 ANGELIC WISDOM CONCEENING [PAET IV.
comprehended by an intelligent man from this, that he
cannot deny in himself, biit thatin God there is love and
wisdom, that there is mercy and clemency, that there is
goodness and truth itself, because they are from Him ; and
because he cannot deny these, neither can he deny but that
God is Man ; for not any one of them can be given abstract
ed from man, for mari is the subject of them ; and to sep
arate them from their subject, is to say that they are not.
Think of wisdom, and place it out of man ; is it any thing 1
Can you conceive of it, as something etherial, or as some
thing flamy ! You cannot, unless perhaps in those things,
and if in them, it will be wisdom in a form such as man
has ; it will be in every form of him, not one thing can be
wanting, that wisdom may be in it : in a word, the form of
wisdom is man; and because man is the form of wisdom,
he is also the form of love, mercy, clemency, good and
truth, because these act as one with wisdom. That love
and wisdom cannot be given except in a form, may be
seen above, n. 40 — 43.
287. That love and wisdom are man, may also be evi
dent from the angels of heaven, who as far as they are in
love and thence in wisdom from the Lord, so far in beauty
they are men. The same may be evident from this, that
in the Word it is said of Adam, that he was created into
the likeness and into the image of God, Gen. i. 26; be
cause into the form of love and wisdom. Every man of
the earth is born into the human form as to the body ; the
reason is, because his spirit, which is also called the sonl,
is man ; and this is man because it is receptive of love and
wisdom from the Lord ; and as far as the spirit or soul of
man receives, so far he becomes a man after the death of
the material body which he has carried around ; and as far
as he -does not receive, so far he becomes a monster, which
derives somefhing.of man from the faculty of receiving.
288. Since God is Man, therefore the angeUc heaven
in the complex resembles one man ; and it is distinguished
into regions and- provinces according to the members, vis
cera, and organs of man ; for there are societies of Hea
ven which make the province of all things of the brain,
and of all the organs of the face, also of all the viscera of
the body, and these provinces are distinct from each other,
just as those things are in man. The angels know also in
what provi nee of man they are. The universal heaven is in
this effigy, because God is Man ; and God is heaven, be-

PAET IV.] THE DIVINE LOVE, 139
cause the angels wlio constitute heaven, are recipients of
love and wisdom from the Lord, and recipients are images.
That heaven is in the form of all things of man, is shown
in the Arcana Ccelestia, at the end of several chapters.
289. From these things may be seen the emptiness of
the ideas with those, who think of God otherwise than of
a Man, and of the divine attributes otherwise thari that
they are in God as Man, because, separated from man,
they are purely imaginary entities. That God is very
Man, from whom every man is a man according to the re
ception of love and wisdom, may be seen above, n. 11—13.
The same is Uere confirmed for the sake of what follows,
that the creation of the universe by God, because he is
Man, may be perceived.
290. That the LoRb from Eternity, or Jehovah,
from himself PRODUCED THE SuN OP THE SPIRITUAL
World, and prom that created the Universe, and
ALL things of it. — The Sun of the spiritual world was
treated of in Part Second of this^ -work, and there the fol
lowing things were shown ; that the divine love and divine
wisdom appear inthe spiritual world as a sun, n. 83 — 88.
That from that sun proceed spiritual heat and spiritual
light, n. 89 — 92. That that sun is not God, but that it is a
proceeding from the divine love and divine wisdom of God
Man ; in like manner, the heat and Ught from that sun, n,
93 — 98. That the sun of , the spiritual world is in a middle
altitude, and appears distant from tbe angels, as the sun
ofthe natural world from men, n. 103 — 107. That in the
spiritual world, the east is where the Lord appears as a
sun, and that the other quarters are thence, n. 119 — 124 ;
125 — 128. That the angels always turn their face to the
Lord as the sun, n. 129— 134 ; 135—139. That the Lord
created the universe, and all things of it, by mearis of that
sun, which is the first proceeding of the divine love and
divine wisdom, n. 151 — 156. That the sun of the natural
world is pure fire, and that nature, which derives its origin
from that sun, is thence dead; and that the sun ofthe nat
ural world was created, that the work of creation might
be concluded and finished, n. 157 — 162. That withofit
two suns, the- one alive and the other dead, there can be
no creation, n. 163 — 166.
291. Among the things which were shown in Part
Second, is also this : that that sun is not the Lord, tut it
was shown that it is a proceedii^ from his divine love and
divine wisdom. It is called a proceeding, because that sun

140 angelic wisdom conceening [PAET IV,
was produced from divine love and from divine wisdom,
which in themselves are substance and form, and by it the
divine proceeds. But because human reason is such, that
it does not acquiesce, unless it sees a thing from its cause,
thus unless it also perceives how, here how the sun of the
spiritual world, which is not the Lord, but a proceeding
from Him, was produced ; therefore, concerning this also
something shall be said. On this subject I have spoken
much with the angels, who said, that they perceive this
clearly in their spiritual Ught, but that they Can hardly set
it before man in his natural light, because there is such a
difference between the two lights, and the thoughts thence.
They said, however, that this is similar to the sphere of
affections, and of thoughts thence, which encompasses
every angel, whereby his presence is manifested to those
who are near and remote ; and that this encompassing
sphere is not the angel himself, but that it is from all and
every thing of his body, from which substances continuaUy
emanate, as a stream, and the things that emanate sur
round him, and that these substances being contiguous to
his body, and continually actuated by the two fountains of
the motiori of his life, the heart and the lungs, excite the at
mospheres into their activities, and thereby produce a per
ception as of bis presence with others ; and thus that there
is not another sphere of affections, and of thoughts thence,
although it is so called, which goes forth and is continued,
beCausethe affections are the mere states of the forms of
the mind in him. They said, moreover, that there is such
a sphere around every angel, because it is around the
Lord, and that that sphere around the Lord is in Uke
manner from Him, and that that sphere is their sun, or
the sun of the spiritual world.
292. It has often been given to perceive that there is
such a sphere around an angel and a spirit, and also a
common sphere around many in society ; and it has also
been given to see it under various appearances ; in heaven
sometimes under the appearance of thin flame, in hell un
der the appearance of thick fire ; and sometimes in hea
ven under the appearance of a thin and bright cloud, and
in hell under the appearance of a thick and black cloud ;
and it has also been given to perceive those spheres under
various species of odors and stenches. — From which I was
confirmed, that there is diffused around every one in hea
ven, and every one in hell, a sphere consisting of substan
ces resolved and separated froni their bodies.

PAET IV.] THE DIVINE LOVE. 141
293. It was also perceived, that a sphere diJQfuses itself,
not only from angels and spirits, but also from all and
each of the things which appear in that world, as from the
trees and from their fruits there, from shrubs and from
their flowers, from herbs and from grasses, yea, from
earths and from every thing of them ; from which it was ev
ident, that this is universal as weU in things living as dead,
that every thing is surrounded by something similar to that
which is within in it, and that this is continually exhaled
from it. That it is siiriilar in the natural world, is known
from the experience of many ofthe learned ; as th^t a con
tinual stream of efiluvia flows forth from a man, also from
every animal, and Ukewise from trees, fruits, shrubs, flow
ers, 3>^ea, from metals and stones. This the natural world
derives from the spiritual world, and the spiritual worH
from the Divine.
294. Since the things which constitute the sun of the
spiritual world, are from the Lord, and not the Lord',
therefore they are not life in themselves, but are void of
life in themselves ; just as the things which flow forth froiti
an angel or a man and make the spheres around tbem, are
not the angel or the man, but are from therii, void of their
life ; which do not make one with the angel or man, otlier-
wise than that they accord with them, because taken from
the forms of their body, which were the forms of their life
in them. This is an arcanum, which the angels by their
spiritual ideas can see in thought, and also express in
speech, but not men by their natural ideas ; since a thou
sand spiritual ideas -make one natural idea,, and one nat
ural idea cannot be resolved by man into any spiritual idea-^
much less into so many. The reason is, because they differ
according to the degrees of altitude, of which in Part
Third. 295. That there is Such a difference lietween the
thoughts of angels and men, was made known to me by
this experience. They were told to think spiritually con
cerning some subject, and afterwards to tell me what they
thought ; when this was done, and they wished to tell me,
they could not, saying that they could not utter them:
it was similar with their spiritual speech, and similar
with their spiritual writing ; there was not any word
of spiritual speech, which was like a word of natural
speech, nor any thing of spiritual writing like natural
writing, except the letters, each of which contained an

142 ANGELIC WISDOM CONCEENING [PAET IV-
entire sense. But, what is wonderful, they said, that
they seem to themselves to think, speak, and write in
a spiritual state, in the same manner as man does in a
natural state, when yet there is nothing similar ; from
which it was manifest that natural and spiritual differ ac
cording to the degrees of altitude, and, that they do not
communicate with each other except by correspondences.
.296. . That there are three things in the Lord
WHICH ARE THE LoRD, THE DiVINE OF LoVE, THE DiVINE
OF Wisdom, and the Divine of Use ; and that these
THREE ARE PRESENTED IN -APPEARANCE OUT OF THE SuN
OF TH'E Spiritual World, the Divine of Love by Heat,
THE Divine op Wisdom by Light, and the Divine op
Use by the Atmosphere, which is their Continent. —
That from the sun of the spiritual world proceed heat and
Ught, and that heat proceeds from the divine love of the
Lord, and Ught from his divine wisdom, may be seen
above, n. 89—92, 99—102, 146—150. Here now it shaU
be said, that the third thing which proceeds from the sun
there, is the atmosphere, which is the continent of heat
ahd Ught, and that this proceeds from the. Divine of the
Lord, which is called use.
297. Every one, who thinks in any illustration, can
see, that love has for an end and intends use, and that it
produces use by wisdom ; for love from itself cannot pro
duce any use, but by means of wisdom ; yea. What is love,
unless there be something which is loved ? this something
is use ; and because use is that which is loved, and it is.
produced by wisdom, it follows that usfr is the continent of
•wisdom and love. That these three, love, wisdom and
use, follow in order according to the degrees of altitude,.
and that the ultimate degree is the complex, continent and
basis of the prior degrees, was shown, n. 209 — 216, and
elsewhere. Hence it may be evident, that these three,
the Divine of love, , the Divine of wisdoiri", and the Divine-
of use, are in the Lord, and that they are the Lord in
essence. 298. That man considered as to.his exteriors and as
to his interiors is a. form of all .uses, and that all the uses in
the created universe correspond tp those Uses, will be fully
demonstrated in what follows : here it is only to be men
tioned that it may be known, that God as Man is the very
form of all uses, from which all the uses in the created
universe derive their origin ; and thus that the created uni-

paet IV.] THE DIVINE LOVE. 143
verse viewed, as to uses, is an image of Him. Those
things are called uses, which are from God Man, that is,
from the Lord, by creation in order ; but those things are
not called uses, which are from man's proprium, for this is
hell, and they are contrary to order.
299. Now because these three, love, wisdom and use,
are in the Lord, and are the Lord, and because the Lord
is every where, for he is omnipresent ; and because the
Lord cannot put Himself present to any angel or man, as
He is in Himself, and as He is in his sun, therefore
He presents Himself by such things as can be received,
and He presents Himself as to love by heat, as to wisdom
by light, and as to use by the atmosphere. That the Lord
presents Himself as tP use by the atmosphere, is because
the atmosphere is the continent of heat and light, as use
is the continent of love and wisdom ; for the light and heat
which proceed from the divine sun, cannot proceed in
nothing, thus not in a vacuum, but in a continent, which
is the subject ; and this continent we call the atmosphere,
which encompasses the sun; and receives it in its bosom,
and transmits it to heaven where the angels are, and
thence to the world where men are, and thus exhibits the
presence of the Lord every where.
300. That in the spiritual world therP are atmospheres
as well as in the natural world, was shown above, n. 173 —
178, 179 — 183 ; and it was said, that the atmospheres of
the spiritual world are spiritual, and the atmospheres of
the natural world are natural : now from the origin of the
spiritual atmosphere next encompassing the spiritual sun,
it may be evident, that every part of it is in its essence
such as the sun is in its essence. That it is so, the angels,
by their spiritual ideas, which are without space, declare
by this, that there is one only substance from which all
things are, and that, the sun of the spiritual world is that
substance ; and because the Divine is not in space, and
because in the greatest and least things it is the same, that
in like manner, is that sun, which is the first proceeding of
God Man : and riioreover, that that only substance, which
is the sun, proceeding by means of the atmospheres ac
cording to continuous degrees, or those of latitude, and
at the same time according to discrete degrees, or those
of altitude, preserits the varieties of all things in the crea
ted universci The angels said, that these things, unless
spaces are removed from the ideas, cannot be at all com-

144 ANGELIC WISDOM CONCEENING [PAET; IV.
prehended ; and that if they are not removed, it cannot be
but that appearances should induce fallacies ; which nev
ertheless cannot be induced, when it is thought that God
is Being itself, from which aU things are.
301. . Moreover, from the angelic ideas^ which are
without space, it manifestly appears that in the created
universe nothing lives, except God Man alone, that is, the
Lord, and that nothing is moved, but by Ufe from Him;
and that nothing is, but by the sun from Him ; thus that it
is a truth, that in God we live, move and are.
302. That the Atmospheres, which are three in
both Worlds,' the Spiritual and the Natural, in their
Ultimates terminate in Substances and Matters, such
AS there are in the Earths. — That there are three at
mospheres in both worlds, the spiritual and the natural,
which are distinguished from each other according to the
degrees of altitude, and which in proceeding towards lower
things decrease according to the degrees of latitude, was
shown in Part Third, n. 173 — 176; and because the at
mospheres in proceeding towards lower things decrease, it
foUows that they become continually more compressed and
more inert, and at length in ultimates so compressed and
inert, that they are no longer atmospheres,- but substances
at rest, and in the natural world fixed, such as are in
the earths, and are called matters. From which origin
of substances and matters, it follows, first, that those sub
stances and matters are also of three degrees : secondly,
that they are contained in mutual connection by the cir
cumambient atmospheres : thirdly, that they are accom
modated to producing all uses in their forms.
303. That substances or matters, such as are in the
, earths, were produced from the sun by its atmospheres, who
does not aflSrm, who thinks that there are perpetual medi
ations from the first to the ultimates ; and that nothing can
exist but from something prior to itself, and at length from
a first ; and the first is the sun of the spiritual world, and
the first of that sun is God Man, -or the Lord. Now, be
cause the atmospheres are those prioTjthings by which that
sun presents itself in the ultimatesj and" because those
prior things continually decrease in activity and expan
sion even to ultimates, it follows, that when their activity
and expansion ceases in ultimates, they become substan
ces and matters such as are in the earths ; which retain in
themselves from the atmospheres, from which they origin-

paet IV.] THE, divine LOVE. 145
ated, an effort and endeavor to produce uses. Those who
do not establish the creation of the universe and of all
things of it, by continuous mediations from the first, can
not but build hypotheses broken and severed from their
causes, which, when they are examined by a mind which
looks interiorly into things, appear not as houses, but Uke
a heap of rubbish.
304. From this universal origin of all things in the
created universe, the particulars therein derive a Uke, that
they proceed from their first to ultimates, which are re
spectively in a state of rest, that they may terminate and
subsist : in the human body, the fibres thus proceed from
their first forms until they become tendons ; also fibres
with vessels, from their first-forms till they become cartil
ages and bones ; upon which they may rest and subsist.
Because there is such a progression from firsts to lasts of the
fibres and vessels in a man, therefore there is a similar
progression of their states ; their states are. the sensations,
thoughts and affections ; -these also from their firsts,
where they are in light, go through to jiltimates, where
they are in shade; or from their firsts, where they
are in heat, to ultimates where they are not in heat.
And because there is such a progression of these, there is
also such a progression of love and of all things of it, and
of wisdom and of all things of it ; in a word, there is such
a progression of all things in the created universe. This is
the same with what was demonstrated above, n. 222—229,
that there are degrees of two kinds in the greatest and least
of all things that were created. That there are also degrees
of both kinds in the least of all things is, because the spir
itual sun is the only substance, from which all things are,
according to the spiritual ideas of the angels, n. 300.
305. That in the Substances 'and Matters, of
which Earths are, there is nothing of the Divine
in itself, but that still they are from the Divine
IN ITSELF. — From the origin of earths, of which in the
preceding article, it may be evident, that in their substan'-
ces and matters, there is nothing of the Divine in itself,
but that they are dffltitute.of all Divine in itself; fpr they
are, as was said, the ends and terminations of the atmo
spheres, the heat -pf which has terminated in cold, the
light in darkness, and the activity in inertness ; but still
they have brought by continuation from the substance of
the spiritual sun that which was there from the Divine,
13

146 ANGELIC WISDOM concerning [PAET IV.
which, as was said above, n. 291 — 298, was a sphere sur
rounding God Man or the Lord ; from this sphere by con
tinuation from the sun originated, by means of the atmo
spheres, the substances and matters from which are the
earths. 306. The origin of the earths from the spiritual sun
by means of the atmospheres, cannot be otherwise de
scribed by words flowing from natural ideas, but it can by
words from spiritual ideas, because these are without
space ; and because they are without space, they do not
fall into any words of natural language. That spiritual
thoughts, speech and writing, differ so much from natural
thoughts, speech and writing, that they have not any thing
in common, and that they communicate only by corres
pondences, may be seen above, n. 295. Therefore it is
enough that the origin of ths earths may in some manner
be perceived naturally.
307. That all Uses, which are the Ends of
Creation, are in Forms, and that they receive
Forms from Subst.inces and Matters, such as are in
the Earths. — All the things which have hitherto been
spoken of, as the sun, the atmospheres and earths, are
only means to ends ; the ends of creation are the things
which are> produced from the Lord as a sun by the atmo
spheres out of the earths, and these ends are called uses ;
and these are in their extension all things of the vegetable
kingdom, and all things of the animal kingdom, and at
length the human race, and from that the angelic heaven.
These are called uses, because they are recipients of the
divine love and divine wisdom ; also because they look to
God the Creator from whom [they are,] and thereby con
join Him to his great work, and by conjunction cause
themselves to subsist as they existed from Him. It is said
that they look to God the Creator from whom [they are,]
and conjoin Him to his great work, but this is said from
appearance, for it is meant that God the Creator causes
them as it were to look to Him and conjoin themselves to
Him of themselves ; but how they look and thereby con
join, will be told in what follows. On these subjects some
thing has been said before, in their proper places, as that
the divine love and divine wisdom cannot but be and exist
in other things created from itself, n. 47 — 51. That all
things in the created universe are recipients of the divine
love and divine wisdom, n. 54 — 60. That the uses of all

PAET IV.] THE DIVINE LOVE. 147
things which were created, ascend by degrees to man, and
through man to God the Creator from whom [they are,]
n. 65—68.
308. That the ends of the creation are uses, who does
not clearly see, when he thinks, that from God the Crea
tor nothing else can exist, and thence nothing else be cre
ated but use ; and that it must be for others, in order that
it may be use ; and that a use for one's_ self is also for oth
ers, for a use for one's self is that he may be in a state to
be of use to others. He. who thinks this, can also think,
that use which is use cannot exist from man, but with man
from Him, from whom all that exists is use, thus from the
Lord. 309. But because the forms of uses are here treated of,
they shall be spoken of in this order. 1. That in the
earths there is an endeavor to produce uses in forms, or
forms of uses. 2. That in all forms of uses there is a, cer
tain image of the creation of the universe. 3. That in all
forms of uses there is a certain image of man. 4. That
in all forms of uges there is a certain image of the infinite
and the eternal.
310. I. That in the Earths there is an endeavor io produce
uses informs, or forms of uses. — That in the earths there is
this endeavor, is evident from their origin, in that the sub
stances and matters from which the earths are, are the
ends and terminations of the atmospheres, which proceed
as uses from the spiritual sun, as may be seen above, n.
305, 306; and because the substances and matters from
which the earths are, are from that origin, and their accu
mulations are held in connection by the circumpressure of
the atmospheres, it follows that they have thence a perpet
ual endeavor of producing forms of uses ; -the quality itself
of being able to produce they derive from their origin,
which is, that they are the ultimates of the atmospheres,
with which therefore they agree. It is said that that en
deavor and that quality are in the earths, but it is meant
that they are with those substances and matters from
which the earths are, whether they are in the earths, or
are exhaled from the earths in the atmospheres : that the
atmospheres are full of such things is known. That there
is such endeavor and such quality in the substances and
matters of the earths, is clearly manifest from this, that
seeds of every kind being opened even to their inmost '¦by
means of heat, are impregnated by most subtle substances,

148 ANGELIC WISDOM CONCEENING [PART IV.
which cannot, unless they were from a spiritual'Origin, and
thereby in the power of conjoining themselves to use, from
which is their prolific principle, and then by conjunction
with matters from a natural origin, produce forms bf uses,
and then send them forth as from the womb, that they may
also come into the light, and so germinate and. grow.
This endeavor is afterwards continuous from the earths
by the root even_ to the ultimates, and from the ulti
mates to the firsts, in which use itself is in its origin:
thus uses pass into forms ; and from use, which is as
a soul, forms in the progression from firsts to ultimates,
and. from ultimates to firsts, derive that aU and each of
the things of them is of some use. It is said that use is
as the soul, because its form is as a body. — That there
still is a more interior endeavor, which is the endeavor
of producing uses by germinations for the animal king
dom, also follows, for animals of every kind are nour
ished from them. That there is also an inmost endeavor
in them, which is an endeavor of affording use to man
kind, also follows. From this these things follow : —
1. That there are ultimates, and in ultimates all prior
things are together in their order, according to what has
been shown abdve throughout. 2. That there are degrees
of both kinds in the greatest and least of all things, as was
shown above, n. 222 — ^229; in Uke manner in that en
deavor. 3. That aU uses are produced by the Lord from
ultimates ; wherefbre in ultimates there will be an endea
vor towards them.
311. But still all these endeavors are not living, for they
are endeavors of the ultimate powers of life ; in which
powers, from the life from whicli they are, there is at
length an effort to return to their origin by means offered.
The atmospheres in their ultimates become such powers,
by which substances and matters, such as are in the earths,
are actuated into forms, and contained in forms as well
within as witiiout. But there is not time to demonstrate
these things more fully, because it is a great work.
312. The first production from those earths, when they
were still recent, and in their simplicity, was the produc
tion of seeds ; the first endeavor in them could not be any
other. 313. II. That in all forms of uses there is a certain im
age of creation.- — Forms of uses are of three kinds ; forms
of uses of the mineral kingdom ;^ forms of uses of the veg-

PAET IV.] THE DIVINE LOVE. 140
etahle kingdom ; and forms of uses of the animal kingdom.
The forms of uses of the mineral kingdom cannot be de
scribed, because they do not appear to the sight ; the first
forms are the substances and matters from which the earths
are, in their least particles ; the second forms are aggre
gates from them, which are of infinite variety ; the third
forms are from vegetables decayed to dust, and from dead
animals; and from continual evaporations and exhalations
from them, which add themselves to the earths, and make
their ground. These forms of the three degrees of the
mineral kingdom in an image present creation in this, that
being actuated by the sun through the atmospheres and
their heat and light, they produce uses in forms, which
were the ends of creation. This image of creation lies
concealed in their endeavors, of which above,, n. 310.
314. In the forms of uses of the vegetable kingdom
an image of creation appears in this, that they proceed
from their firsts to their ultimates, and from ultimates
to firsts ; their firsts are seeds, their ultimates are stems
clothed with bark ; and by the bark,, which is the ul
timate of the stems, they tend to seeds, which, as was
said, are thpir first principles. The stems covered with
barks represent the globe covered with earths, from which
the creation and formation of all uses exists. That vege
tations are effected by the barks, the philyras and tu-
nioS, by making effort through the envelopes of the roots
continued around the stems and branches into the begin
nings of the fruits, and in like manner through the fruits
into seeds, is known to many. An, image of creation, in the
foriris of uses is extant in the progression of their formation
from firsts to ultimates, and from- ultimates to, firsts ;
also that in all the progression there is an end of pro
ducing fruits and seeds, which are uses. From what
has been said above it is manifest, that the progression of
the creation of the universe was from its First, which is the
Lord girded with the sun, to ultimates which, are earths,
and from, these by uses to their First, or the Lord ; also
that the ends of the whole creation were uses.
315. It is to be Imown, that the heat,, light and atmo
spheres of the natural world conduce nothing, at all to this
image of creation, but only the heat, light and atmospheres
of the sun of the spiritual world ; these carry with them
that image, and put it into the fornis of uses pf the vege
table kingdom. The heat, light and atmospheres of the
13*

ISO ANGELIC WISDOM CONCEENING [PAET IV.
natural world only open seeds, keep their productions in
expansion, and induce in them matters which fix them ;
but this not by powers from their own sun, which consid
ered in themselves are none, but by powers from the spir
itual sun, by which they are perpetually actuated to those
things ; but they contribute nothing at all towards giving
to those things an image of creation : for the image of
creation is spiritual ; but that it may appear and perform
use in the natural world, and that it may stand fixed and
endure, it must be materiated, that is, stuffed with materi
als of that world.
316. In the forms of uses of the animal kingdom, there
is a similar image of creation, as that from seed infused
into the womb or egg, a body is formed, which is its ulti
mate, and that this, when it grows up, produces new
seeds. This progression is similar to the progression of
the forms of uses of the vegetable kingdom ; seeds are the
beginnings, the womb or egg is as the earth ; the state be
fore birth is as the state of seed in the earth, while itis
taking root ; the state after birth even to prolification is as
the germination of a tree even to its state of fructification.
From this parallelism it is manifest, that as there is a
Ukeness of creation in the forms of vegetables, there is
also in the forms of animals, viz. that there is a pro
gression from, firsts to ultimates, and from ultimates to
firsts. A similar image of creation exists in each of the
things- whiph are in man, for there is a similar progression
of love by wisdom into uses, thence a similar one ofthe will
by the understanding into acts, and a similar one of
charity by faith" into works ; the wiU and the understand
ing, also charity and faith are the firsts ; from which,
acts and works are the ultimates : from these by the de
lights of uses there is made a return to their firsts,
which, as was said, are the will and the understand
ing, or charity and faith ; that the return is effected by the
delights of uses, is plainly manifest from the deUghts per
ceived in acts and works, which are of any love, in that
they flow back to the first of love from which, and
that thereby there is conjunction : the delights of acts
and works, are the delights which are called uses. A
similar progression from firsts to ultimates, and from
ultimates to firsts, exists in the most purely organic
forms of the affections and thoughts with man : in his
brains these forms are as it were starry, which are called

P.VET IV.] THE DIVINE LOVE. 151
cineritious substances ; from them go out fibres through
the medullary substance across the neck into the body,
which proceed to the uhimates there, and from the ul
timates return to their firsts : the return of the pbres
to their firsts, is made through the blood-vessels. There
is a similar progression of all the affections and thoughts,
which are changes and variations of the state of those-
forms and substances ; for the fibres proceeding from
those forms or substances are comparatively as the at-.
mospheres from the spiritual sun, which are continents.
of heat and light ; and acts from the body are hke
the things which are produced from the earths by the
atmospheres, the delights of whose uses return to the ori-.
gin from which [they are],. But that there is such a pro
gression of these things, and that in this progression there
is an image of creation, can hardly be comprehended
by a full understanding, because thousands and myriads of
powers operating in an act appear as one ; and because the
deUghts of uses do not present ideas in thought, but only
affect without distinct perception. On this subject may be
seen what" has been said and shewn before, viz. That the
uses of all things which were, created, ascend by degrees
pf altitude to man, and through man to God the Creator from
whom [they are], n. 65 — 68. And that the end of crea
tion exists in ultimates, which is, that all things may return
totheOreator and that there may be conjunction, n. 167
— 172. But these things will appear in a still clearer "light
in the following Part, where the correspondence bf the
will and the understanding with the heart and lungs will be
treated of.
317. III. That in all fm-ms of uses there is a certain
ifhage of man, — ^was shown above, n. 61-^64. That all
uses from the first to the Isfst; and from the last to the first,
have relation to all things of man and correspondence with
them, and hence that man is in a, certain image a universe ;
and the reverse, that the universe viewed as to uses, is in
image a man, will be seen in the following article.
318. IV. That in all fornis cfi uses tlii&e is a certain
image of the infinite and the efier»aZ,-=.A'n image of the infi
nite in those forms is manifest; from an endeavor and pow
er of filling the spaces of the whole- world, and also of
many worlds, to infinity \ for from one seed is produced a
tree, shrub, or plant, which fills its ^ace; from eacli tree,
shrub, or, plant, are produced seeds, from some several
thousands,, which being sown and germinating, fill their

152 ANGELIC WISDOM CONCERNING [PAET IV.
spaces, and if from each of their seeds so many new
products again and again should exist, in course of years
the whole world would be .fiUpd ; and if the productions
should be still continued, many worlds would be fiUed,
and this to infinity: reckon a thousand from one seed,
and multiply a thousand into a thousand, ten, twenty, to a
hundred times, and you will see. There is also a simQar
image of the, eternal in tbem ; seeds are propagated firom
year to year, and their propagations never cease ; they
have not ceased hitherto from the creation of the world,
nor do they cease to eternity. These two are standing
proofs arid testifying signs, that all things of the universe
were created by a God infinite and eternal. Besides these
images ofthe infinite and eternal, there is still an image of
the infinite and eternal in varieties, in that there can never
be given a substance, state, or thing, in the created universe,
the same with another, neither in the atmospheres nor in
the earths, nor in the forms originating from them, thus
not in any of the thirigs which fill the universe, can "any
same be produced to eternity. This is obviously seen in
the variety of tbe faces of all men, in that not one is
given the same, in the whole world, and that neither
can one be given the same to eternity i_ consequently, not
a same mind, the type of which is the face.
319. That all things of the created Universe,
VIEWED FROM USES, REPRESENT MaN. IN AN ImAGE ; AND
THAT THIS TESTIFIES THAT GoD IS MaN.  Man by the
ancients was called a microcosni, from his resembling the
macrocosm, which is the universe in the whole complex ;
but at this day it is not known whence it is that man was
so called by the ancients, for there appears in him nothing
more of the universe, or macrocosm, than that from 'its
animal kingdom, and from its vegetable kingdom, he is
nourished and lives as to his body, and that from its heat he
is kept in a state of living, by its light sees,, and by its at
mospheres hears and br.eathfes. But these things do not
cause man to be a microcosm, as the universe with all
things of it, is a macrocosm. But that the ancients called
man a microcosm, or little universe, they derived from the
science of correspondences, in which the most ancient
were, and from communication with the angels of heaven ;
for the angels of heaven know from the visible things
around them, that all things of the universe, viewed as to
uses, represent man in an image.
320, Rut that man is a microcosm, or Uttie universe,

PART IV.] THE DIVINE LOVE. 153
because the created universe, viewed as to uses, is in image
a man, cannot enter into the thought and thence into the
knowledge of any one from the idea of the universe view
ed in the spiritual world ; wherefore this cannot be con
firmed isxcept by an angel who is in the spiritual world, or
by some one to whom it has been given to be in that world,
and to see the things which are there ; because this has
been given to me, I can from things seen there, reveal this
arcanum. 321. It is to be known, that the spiritual world in
external appearance, is altogether similar to the natural,
world ; there appear there lands, mountains, hills, valleys,
plains, fields, lakes, rivers, fountains, as in the natural
world ; thus all things which are of the mineral kingdom.
There appear also paradises, gardens, groves, woods, in
which there are trees and shrubs of every kind with fruits
and seeds ; also plants, flowers, herbs and grasses ; thus all
things which are ofthe vegetable kingdom. There appear
animals, birdsand fishes of every kind ; thus all things which-
are of the animal kingdom. Man there is an angel and a
spirit. This is premised that it may be known, that
the universe of the spiritual world is altogether similar
to the universe of the riatural world, with the difference
only, that the things which are there are not fixed and sta
tionary as the things which are in the natural world, be
cause there not any thing is natural, but every things]jiritnal.
322. That the universe of that world presents in image
a man, may be manifestly evident from this, that all the
things whictr wci-c jnair-iiiciitiaiicd, n. 331, appear to the
life, and exist around an angel, and around angelic socie
ties, as produced or created from them ; they remain
around them, and do not recede : that they are as if produc
ed or created from them, is evident from this, that when
an angel goes avvay, or when a society departs elsewhere,
theyno longer appear ; also when -other angels come in
their place, that the face of all things around them is
changed ; the paradises are changed as to trees and fruits,
the gardens are changed as to roses and seeds, the fields
also are changed as to herbs and grasses, and the species
of animals and birds are also changed. That such things
exist, and that they are so changed, is because they all ex
ist according to the affections, and thence the thoughts of
the angels ; for they are correspondences ; and because the
things which correspond, make one with him to whom they

154 ANGELIC WISDOM CONCERNING [PAET IV
correspond, therefore they are an image representative of
him. The image itself does not appear, when they are all
viewed in their forms, but it appears when they are viewed
in uses. It has been given to see that the angels, when
their eyes Were opened by the Lprd, and they saw those
things from the correspondence of uses, have recognised
and seen themselves in them.
323. Now because the things which exist around the
angels according to their affections and thoughts, present
a kind of universe in this, that there are earths, vegetables
and animals, and these make an image representative of
the angel, it is manifest whence it is, that the ancients call
ed man a microcosm.
324. That it is so, is abundantly confirmed in the Ar
cana Ccelestia ; and also in the work concerning Heaven
AND Hell ; and also in what precedes throughout, where
correspondence was treated of. It is there also shown,
that there is hot any thing in the created universe, which
has not a correspondence with something of man, not only
with his affections and thoughts thence, but also with the
organs and viscera of his body; not with them as substan
ces, but with them as uses. "Hence it is, that in the Word,
where the church and the man of it are treated of, trees
are so often named, as olives, vines and cedars ; also gar
dens, groves and woods ; as also animals of the earth, fowls
ofthe heaven, and fishes ofthe sea. They are there nam
ed because they correspond, and by correspondence they
make one, as was said ; wherefore also the angels, when
such things are read by man iu tiic "Wurd, do not perceive
them, but instead of them the church, or the men of the
church as to their states.
325. Since all things of the universe represent man in
an image, Adam, as to wisdom and intelligence, is describ
ed by the garden of Eden, in which were trees of every
kind, and also rivers, precious stones and gold ; likewise
animals to which he gave names ; by all which are under-
Stood such things as were with him, and made that which
is called man. Nearly the same things are said of Ashur
in Eze/kiel, xxxi. 3 — 9, by whom is signified the church, as
to intelUgence ; and of Tyre, xxviii. 12, 23, by which is
signified the church as to the knowledges of good and truth.
326. From these things now it may be evident, that all
things of the universe, viewed from uses, present man in
an image, and that this testifies that God is Man ; for such

PAET IV.] THE DIVINE LOVE. 155
things as are mentioned above, do not exist about a man
angel from the angel, but from the Lord through the angel ;
for they exist from the influx of the divine love and divine
wisdom of the Lord into the angel, who is a recipient ;
and there is produced before his eyes as it were the crea
tion of a universe ; from which they know there that
God is Man, and that the created universe, viewed as to
uses, is an image of Him.
327. That all things, which were created by the
Lord, are Uses ; and that they are Uses in that Order,
Degree, and Respect, in which they have Relation to
Man, and through Man to the Lord from whom [they
are]. It was said above on this subject, that nothing but
use can exist from God the Creator, n.308. That the uses
of all things which were created, ascend by degrees from
ultimates to man, and through man to God the Creator,
from whom [they are], n. 65 — 68. That the end of creation
exists in ultimates, which is, that all things may return to
God the Creator, and that there may be conjunction, n. 167
— 172. That they are uses, so far as they look to the
Creator, n. 307- That the Divine cannot but be and exist
in others created from itself, n. 47 — -51. That all things
of the universe are recipients according to uses, and this
according to degrees, n. 38. < That the universe, viewed
from uses, is an image of God, n. 39 ; besides other things ;
from which this truth is manifest, that all things which
were created by the Lord are uses, and that they are uses
in that order, degree and respect, in which they have rela
tion to man, and through man to the Lord from whom [they
are]. It remains that something should here be said par
ticularly concerning uses.
328. By man, to whom uses have relation, is understood
not only a man, but also a company of men, and a less and
greater society, as -a commonwealth, a kingdom,, and an
empire, as also the greatest society, which is the whole
world ; for both the one and the other are man ; like as in
the heavens, the whole angelic heaven before the Lord, is
as one man ; in like manner each sqciety of heaven : hence
it is that every angel is a man. That it is so, may be seen
in the work concerning Heaven and Hell, n. 68 — 103.
From these things it is manifest, what is meant by man in
what follows.
329. From the end of the creation of the universe it
may be evident what use is. The end of the creation pf

156 ANGELIC WISDOM CONCEENING [PAET IV.
the universe is, that an angelic heaven may exist ; and be
cause the angelic heaven is the end, man also, or the
human race, is so, since heaven is from this. Hence it fol
lows that all things which were created, are mediate ends,
and that these are uses in that order, degree and respect,
in which they have relation to man, and through man to
the Lord.
330. Since the end of creation is an angelic heaven
from the human race, thus the human race, therefore all
the other things which were created are mediate ends ;
which, because they have relation to man, respect these
three things of him, his body, his rational, and his ^iritu-
al, for the sake of conjunction with the Lord ; for man
cannot be conjoined te the Loa-d, unless he is spiritual ;
nor can he be spiritual, unless he is rational ; neither can
he be rational, unless the body be in a sound state. These
things are like a house ; the body is as the foundation,
the rational is as the superstructure of the house, the
spiritual is as the things which are in the house, and
conjunction with the Lord is as inhabitancy. Hence
it is manifest, in what order, degree and respect, uses,
which are the mediate ends of creation, have relation, to
man, namely, for sustaining his body, for perfecting his
rational, and for receiving a spiritual from the Lord.
331. The uses for sustaining the body, have respect to
its nourishment, clothing, habitation, recreation and de
Ught, protection, and preservation of state. The uses cre
ated for the nourishment of the body are all things of the
vegetable kingdom, which are for food and drink, as fruits,
berries, seeds, pulse and herbs ; also all things of the ani-
riial kingdom which are eaten, as oxen, cows, calves, deer,
sheep, kids, goats, lambs, and milk from them ; also fowls
and fishes of many kinds. The uses created for the cloth
ing of the body are also many things from these two king
doms. In like manner the uses for habitation, and also for
recreation, delight, protection," and preservation of state ;
which are not enumerated, because they are known, and
therefore the recital of them would only fill pages. There
are, indeed, many things which do not come into use for
man ; but superfluous things do not take away use, but
cause uses to persist. There is also an abuse of uses, but
abuse does not take away use, as the falsification of truth
does not take away the truth, except with those only who
do it.

PAET IV.] THE DIVINE LOVE. 157
332. The uses for perfecting the rational, are all things
which teach the things which have now been said, and are
called sciences and studies which have relation to things
natural, economical, civil, and moral, which are imbibed
either from parents and masters, or from booksj or from
intercourse with others, or from one's self by reflections
upon those things. These perfect the rational so far as
they are in a higher degree of use, and they remain so far
as they are applied to Ufe. These uses there is not time
to enumerate, as well on account of their abundance, as
on account of their various respect to the common good.
333. The uses for receiving a spiritual principle from the
Lord, are all things which are of religion and thence of
worship ; thus which teach the acknowledgment and know
ledge of God, and the knowledge and acknowledgment of
good and truth, and thus eternal life ; which in like man
ner as other instructions, are imbibed from parents, mas
ters, preachings and books, and especially by studies of Ufe
according to them ; in the Christian world, by doctrines
and preachings from the Word, and by the Word from the
Lord. These uses may, in their extent, be described by
things similar tp tbrise by which the uses of the body were ;
as by nourishment, clothing, jabitation, recreation and de
light, protection and preservation of state, provided the ap-
jiUcation be made to the soul, nourishment to the goods of
love, clothing to the truths of wisdom, habitation to heaven,
recreation and delight to happiness of hfe and heavenly joy,
protection to infesting evils, and preservation of state to eter
nal Ufe. All these are given by the Lord, according to the
acknowledgment that all the things which are of the body,
are also from the Lord, and that man is only as a servant and
steward appointed over the goods of his Lord.
334. That such things are given to man to enjoy the
use of, and that they are gratuitous gifts, is plainly mani
fest from the state of the angels in the heavens, who have
a body, a rational and a spiritual, in like manner as the
men of the earth have : they are nourished gratuitously, for
the food is daily given to them ; they are clothed gratuit
ously, because garments are given to them ; they inhabit
gratuitously, because bouses are given to them ; nor have
they any care of a]\ these things ; and as far as they are
spiritual rational, so far they have delight, protection, and
preservation of state. The difference is, that the angels
see that these things are from the Lord, because they are
14

1 58 ANGELIC WISDO.M CONCEENING [PAET IV.
created according to the state of their love and wisdom, as
was shown in the preceding article, n. 322 ; and that men
do not see it, because they return yearly, and exist not ac
cording to the state of their love and wisdom, but accord
ing to their care.
335. Although it is said that they are uses, because
through man they have relation to the Lord, still it cannot
be feaid, that they are uses from man for the sake of the
'Lord, but from the Lord for the sake of man, because all
uses are infinitely one in the Lord, and none in man except
from the Lord ; for man cannot do good from himself, but
from the Lord : good is what is called use. The essence
of spiritual love is to do good to others, not for the sake of
self, but for the sake of others ; infinitely more the essence
of divine love. This is similar to the love of parents
towards their children, because they do good to tliem from
love., not for themselves, but for them : this is manifestly
seen in the love of a mother towards infants. It is believ
ed that the Lord, because He is to be adored, worshiped,
and glorified, loves adoration, worship and glory for His
own sake ; but He loves them for the sake of man, since
man thereby comes into such a state, that the Divine can
flow in and be perceived, for thereby man removes propri
um, which hinders influx and reception ; for proprium,
which is the love of self, hardens the heart, and shuts it.
This is removed by the acknowledgment that from himself
nothing is done but evil, and from the Lord nothing but
good;; hence is a softening of the heart, and humiliation,
from which flows adoration and worship. From these
things it follows, that the uses which the Lord performs for
himself by man, are, that from love He may do good ; and
because this is his love, reception is the delight of his love.
let not any one, therefore, believe that the Lord is with
those only who adore Him, but that He is with those who
do his commandments, thus uses ; with these He has an
abode, but not with those. See also what was said above
on this subject, n. 47 — 49.
336. That Evil Uses were not created by the Lord,
BUT that they originated TOGETHER WITH HeLL.  All
goods which exist in act, are called uses, and all evils
which exist in act, are alsp called uses, but the latter are
called evil uses, and the former good nses. Now because
all goods are from the Lord, and all evils from hell, it fol
lows, that no other than good uses were created by the

PAST IV.] THE DIVINE LOVE. 159
Lord, and that evil uses originated from hell. By uses,
which are particularly treated of in this article, are under
stood all the things which appear upon the earth, as ani
mals of every kind, and vegetables. of every kind; the lat
ter and the former, which afford use to man, are from the
Lord ; and those which bring harm to man, are from hell.
In like manner by uses from the Lord, are understood all
things which perfect the rational of man, and which cause
man to receive a spiritual froiri the Lord ; but by evil uses
are understood all things which destroy the rational, and
cause that man cannot become spiritual. That the things
which bring harm to man are called uses, is because they
are of use to the evil for doing evil, and because they con
duce to absorb maUgnities, thus also to cures. Use is said
in both senses, like as love is ; as a good love and an evil
love ; and love calls every thing use, which is done by
it. 337. That good uses are from the Lord, and that evil
uses are from hell, will be demonstrated in this order. I.
What upon the earth is understood by evil uses. II. That
all things which are evil uses are in hell, and those which
are good uses are in heaven. III. That there is a continual
influx from the spiritual world into the natural world. IV.
That the influx from hell operates those things which are evil
uses, in places where there are things which correspond. V.
Thatthe ultimate spiritual, separated from its higher princi
ple, operates this. VI. That there are two forms into which
operation is made by influx, the vegetable form and the ani
mal form. VII. That both forms receive the faculty of
propagating their kind, and the means of propagation.
338. I. What is meant by evil uses upon the earth. — By
evil uses upon the earth are meant all noxious things in
both kingdoms, the animal and the vegetable, and also the
noxious things in the mineral kingdom. All the noxious
things in these kingdoms there is not time to enumerate,
for this would be to accumulate names, and to accumulate
names without indicating the harm which each kind pro
duces, does not promote that use, which this work has for
its end. Far the sake of science it is sufficient here to
name a few things. Such in the animal kingdom are poison
ous serpents, scorpions, crocodiles, dragons, owls, screech-
owls, mice, locusts, frogs, spiders ; also flies, drones, moths,
lice, mites ; in a word) those which consume grasses, leaves,
fruits, seeds, food and drink, and do harm to beasts and

160 angeLic wisdom concerning [paet iv.
man. In the vegetable kingdom they are all malignant,
virulent and poisonous herbs ; and similar pulse and shrubs.
In the mineral kingdom, all poisonous earths. From these
few things it, may be seen what is meant by evil uses upon
the earth ; for evil uses are all things which are opposite to
good uses, concerning which, in the article next preceding.
339. II. That all things which are evil uses, are in hell, and
those which aregooduses, are inheaven. — Before it can be seen,
that all evil uses which exist upon the earth are not from
the Lord, but frorn hell, something must be premised con
cerning heaven and hell ; unless which be known, evil uses
as well as the good, may be attributed to the Lord, and be
supposed to be at the same time from Creation ; or may be
attributed to nature, and their origin to its sun. From
these two errors man cannot be withdrawn, unless he
knows that not any thing exists in the natural world, which
does not derive its cause and thence its origin from the
spiritual world, and that good is from the Lord, and evil
from the devil, that is, from hell. By the spiritual world is
understoodbothheaven and heU. In heaven appear all those
things which are good uses, of which in the preceding arti
cle ; but in hell appear all those things which are evil uses, of
which just above, n. 338, where they are enumerated ; which
are wild beasts of every kind, as serpents, scorpions, dragons,
crocodiles, tigers, wolves, foxes, swine, owls, birds of night,
screech owls, bats, mice and rats, frogs, locusts, spiders,
and noxious insects of many kinds. There appear also
poisonous and baneful plants of every kind, and deadly
poisons as well in herbs as in earths ; in a word, all things
which do harm, and destroy men. Such things in the hells
appear so to the life, just as they do upon the earths and
in them. It is said that they appear there, but still they
are not there as on the earths ; for they are mere corres
pondences of the lusts which gush out from their evil loves,
and exhibit themselves before others in such forms. Since
such things are in the hells, therefore they also abound in
offensive smells, as cadaverous, stercoraceous, urinous, and
putrid ones, with which the diabolical spirits there are de
lighted, as animals with those in which there is poison.
From these things it may be evident, that the like things in
the natural world did not derive their origin from the Lord,
that they were not created from the beginning, that neither
did they originate from nature by its sun, but that they are
from hell.. That they are not from nature' by its sun, is

paet IV.] the divine LOVE. 161
plainly manifest from this, that the spiritual flows in into
the natural, and not the reverse ; and that they are not from
the Lord, from this, that hell is not from Him, thus neither
any thing in hell, which corresponds to their evils.
340. III. That there is a continual influx from the spir
itual world into the natural. — He who does not know that
there is a spiritual world, and that it is distinct from
the natural world, as prior and posterior, or like the cause
and the thing caused, cannot know any thing concerning
this influx ; which is the cause that those who, have written
concerning the origin of vegetables and animals, could not
dedupe it otherwise than from nature ; and if from God,
[they suppose] that God from the beginning put into nature
the power of producing such things. Thus not know
ing that no power was put into nature, for that in it
self is dead, and no more contributes to producing those
things, than as an instrument in the work of the artist ;
which, that it may act, must be perpetually moved. It is
the spiritual which receives its origin from the sun, where
the Lord is, and proceeds to the ultimates of nature, which
produces the forms of vegetables and animals, and exhibits
the wonderful things which exist in both, and fills them
with matters from the earth, that those forms may be fixed
and constant. Now, because it is known, that there is a
spiritual world, and that the spiritual is from the sun,
where the Lord is, and which is from the Lord, and that
it actuates nature to acting, as what is living actuates
what is dead, also that there are similar things in that
world to those in the natural world, it may be seen that
vegetables and animals did not exist from elsewhere than
through that world from the Lord, and that through it they
perpetually exist ; and thus that there is a continual Influx
from the spiritual world into the natural. That it is so,
will be confirmed by many things in the following article.
That noxious things are produced upon earth by influx from
hell, is from the same law of permission, by which evils them
selves flow in thence with men; which law will be spoken of
in the Angelic Wisdom concerning Divine Providence.
341. IV. That influx from hell operates those things
which are evil me, in places where there are things which cor
respond. — The things vvhich correspond to evil uses, that is,
to malignant herbs and noxious animals, are things cadav
erous, putrid, excrementitious and stercoraceous, rancid
and urinous ; wherefore, in places where these are, such
14*

162 angelic wisdom concerning [PAET- IV-
herbs and such animalcules exist, as are mentioned above ;
and in the torrid zones like things larger, as serpents, basi
lisks, crocodiles, scorpions, mice, and other things. Every
one knows, that lakes, stagnant waters, dung, stinking
earth, are filled with such things ; also that noxious insects
fill the atmosphere like clouds, and noxious worms the
earth like armies, and consume the herbs even to the roots.
I once observed in my garden, that in the space of an ell
almost all thedust was turned into the smallest insects ; for,
being stirred with a staff, they rose up like clouds. ^ That
cadaverous and stinking things accord with those noxious
and useless animalcules, and that they are homogeneous,
is manifest from experience alone ; which may be manifest
ly seen from the cause, which is, that there al-e similar
stenches, and scents in the hells, where such animalcules
also appear ; wherefore those hells are named thence,
and some are called cadaverous, some stercoraceous,
some urinous, and so on ; but they are all covered, lest
those vapors should exhale therefrom ; for when they are
opened a little, as is done when novitiate devils enter, they
excite vomitings, bring(<on stuffings of the head ; and those
which are at the same time poisonous, induce swoons. The
very dust there also is such, wherefore it is there called
damned dust. Hence it iS manifest, that where there are
such stenches, there are such noxious things, because they
correspond. 342. It will now be the question, whether such things
exist from eggs conveyed thither either by the air, or by
rains, or through passages with waters, or whether they
exist from the very moistures and stenches in such places.
That such noxious animalcules and insects, as are men
tioned above, are hatched from eggs conveyed thither, or hid
every where in the earth, even from the creation, is not
borne out by all experience, since worms exist in seeds, in
nuts, in woods, in stones, yea, from leaves ; afso upon herbs
and in them are lice and moths, which accord with them ;
also from flies, which appear in houses, fields and woods,
in summer, produced in like manner in so great abundance
from no oviform matter ;¦ likewise those which corrode
meadows and grass-plots, and in some warm places fill
and infest the air, besides those which swim and fly in
visible in stinking waters, sour wines, and pestilential
air : these experiences bear out , those who say that
the very smells, odorS and exhalations arising from

PAET IV.] THE DIVINE LOVE. 163
herbs, earths, and stagnant waters, give also the beginnings
to such things. That afterwards, when they are produced,
they are propagated either by eggs or by gestation, does not
disprove their immediate origin ; since every animal, with
its viscera, receives also organs of generation and the means
of propagation, of which subject-below, n. 347. To this is
added the experience not before known, that there are also
similar things in the hells.
343. That the above-mentioned hells have not only
communication, but also conjunction with such things in
the earths, may be concluded from this, that the hells are
not remote from men, but that they are around them, yea,
in • those who are evil ; thus they are contiguous to the
earths : for man, as to his affections and lusts, and his
thoughts thence, and as to his acts from the former and
the latter, which are good or evil uses, is either in the
midst of the angels of heaven, or in the midst of the spir
its of hell ; and because such things as are upon the earths
are also in the heavens and in the hells, it follows that the
influx thence immediately produces such things, when the
weather is favorable. For all things which appear in the
spiritual world, as well in heaven as in hell, are correspond
ences of affections and lusts, for they exist there according
to them ; wherefore, when affections and lusts, which in
themselves are spiritual, meet with homogeneous or corres
pondent things in the earths, there is present a spiritual
which gives a soul, and a riiaterial which gives a body.
There is also in every thing spiritual, an endeavor to
clothe itself with a body. That the hells are around man,
and thence contiguous to the earths, is because the spir
itual world is not in space, but is where there is a corres
ponding affection.
344. I heard two presidents of the English Royal So
ciety, Sir Hans Sloane, and Martin Tolkes, Esq. in the
spiritual world, conversing with each other concerning the
existence of seeds and eggs, and concerning productions
from them in the earths. The former ascribed them to
nature, irisisting that the power and ability were put into it
from creation of producing such things by means ofthe sun's
heat. The other said that that power is continually from
God the Creator in nature. That this dispute might be de
cided, there was seen by Sir Hans Sloane a beautiful bird,
and it was said to him that he should examine it, whether
in any least thing it differed from a similar bird on the

164 ANGELIC wisdom CONCEENING [PAET IV.
earth. He held it in his hand, examined it, and said that
there was no difference ; for he knew that it was no other
than the affection of a certain angel, represented out of
him as ^ bird, and that it would vanish or cease with his af
fection, -which also was dorie. Sir Hans Sloane by this expe
riment was convinced, that nature contributed nothing at all
to the production of vegetables and animals, but that alone
which flows in from the spiritual world into the natural.
He said, if that bird in its least parts should be filled with
corresponding matters from the earth, and thus fixed, that
it should be a durable bird, like the birds on the earths ;
and that it is similar with the things which are from hell.
He added by saying, that if he had known the things which
he now knew concerning the spiritual world, he would not
have ascribed more to nature, than that it was subservient
to the spiritual, which is from God, for fixing the things
which continually flow in into nature.
345. V. That the ultimate Spiritual separated from its
higher, operates this. — In Part Third it was shown, that the
spiritual flows down from its sun even to the ultimates of
nature by three degrees ; and that those degrees are called
heavenly [celestial], spiritual and natural ; and that in
man from creation, and thence from nativity, there are
these three degrees, and that they are opened according to
his Ufe ; and that if the heavenly [celestial] degree is opened,
which is the highest and inmost, man becomes heaven
ly [celestial] ; if the spiritual degree, which is the middle,
is opened, man becomes spiritual ; and if only the natu
ral degree, which is the lowest and outmost, is opened.
man becomes natural ; and that if he only becomes natu
ral, he loves only the things which are of the [body and
of the world, and that as far as he loves those things, so
far he does not love heavenly [celestial] and spiritual
things, and does not look to God ; and that so far he be
comes evil. From these tWngs it is manifest, that the ul
timate spiritual, which is caUed the natural spiritual, can
be separated from its higher principles, and that it is sepa
rated with the men of whom hell consists. The ultimate
spiritual cannot of itself be separated from its higher prin
ciples, either with beasts or in earths, and look downwards
to heU, but only with men. From these things, it follows,
that the ultimate spiritual separated from its higher princi
ple, as it is in those who are in hell, operates upon the
earth those evil uses, of which above." That the noxious

PAET IV.] THE DIVINE LOVE. 165
things upon the earth derive their origin from man, and so
from hell, may be confirmed from the state of the land of
Canaan, of which in the Word ; that when the sons of Is
rael lived according to the commandments, the lands yield
ed their increase, and in like manner the flocks and herds ;
and that when they lived contrary to the commandments,
the lands were barren, and, aS it is said, accursed : instead
of harvest they yielded thorns and briars, and that the
flocks and herds miscarried, and the wild beasts broke in.
The like may be inferred from the locusts, frogs, and lice
in Egypt.
346. VI. That there are two forms into which operation
is made by influx, the vegetable form and the animal form. —
"That there are only two universal forms produced from the
earth, is known from the two kingdoms of nature, which
are called the animal kingdom and the vegetable kingdom ;
and that all things of one kingdom have many things in
common, as the animal kingdom ; that in its subjects there
are organs of sense and organs of motion, alsp members
and viscera, which are actuated by brains, hearts and
lungs : and the vegetable kingdom, that its subjects strike
root in the earth, produce a stem, branches leaves,, flowers,
fruits, seeds. Both kingdoms, as well the animal as the
vegetable, as to productions into their forms, derive their
origin from spiritual influx and operation from the sun of
heaven, where the Lord is, and not from the influx and
operation of nature from its sun, except their fixation, as
was said above. All animals, the greater , and the less,
derive their origin from- the spiritual in the ultimate de
gree, which is called the natural ; man alone from all
the degrees, which are three, and are called the heaven
ly [celestial], the spiritual, and the natural. Because each
degree of altitude, or discrete degree, decreases from its
perfect, to its imperfect, as light to shade, by continuity,
so also do animals ; therefore from them there are the per
fect, the less perfect, and the imperfect. The perfect ani
mals are elephants, camels, horses, mules, oxen, sheep,
goats, and others which are either of the herd or of the
flock ; the less perfect are birds, and the imperfect are fishes
and shell-fish, which, because they are the lowest of that
degree, are as in the shade, when the former are in the
light. But still, because they live only from the ultimate
spiritual degree, which is called the natural, they cannot
look elsewhere than to the earth and to food there, and to

166 ANGELIC WISDOM CONCEENING [PAET IV.
their companions for the sake of propagation ; the soul of
aU of them is natural affection and appetite. It is similar
with the subjects of the vegetable kingdom, that there are
the perfect, the less perfect, and the imperfect ; the perfect
are fruit trees, the less perfect are vines and shrubs, and
the imperfect are grasses ; but vegetables derive from the
spiritual, from which [they are], that they are uses; and
animals from the spiritual, from which [they are,] that
they are affections and appetites, as was said.
347. VII. That each form, while it exists, receives the
means of propagation. — That in all things produced from
the earth, which, as was said, belong either to the vegeta
ble kingdom, or to the animal kingdom, there is a certEiin
image of creation, also a certain image of man, and like
wise a certain image of the infinite and the eternal, was
shown above, n. 313 — 316; and that the image ofthe in
finite and the eternal shines forth from this, that they can
be propagated to infinity and to eternity. Hence it is, that
they all receive the means of propagation ; the subjects of
the animal kingdom by seeds in the egg, or in the womb,
or by gestations ; and the subjects' of the vegetable kingdom
by seeds in the earth. From these things it may be evident,
that although the more imperfect and noxious animals and
vegetables originate by immediate influx from hell, stiU
they are afterwards propagated mediately by seeds, eggs,
or grafts ; wherefore one position does not disprove the
other. 348. That all uses as well good as evil, are from a
spiritual origin, thus from the sun where the Lord is, may
be illustrated by this experience : I have heard that certain
goods and truths were sent down through the heavens from
the Lord to the heUs, and that the same being received by
degrees at a depth, were turned there into evils and falses,
opposite to the goods and truths sent down. The reason
that it was so done, was because recipient subjects turn all
things which flow in, into such things as accord with their
own forms, just as-the white light ofthe sun is turned into dis
agreeable colors and into black, in objects whose substances
are interiorly in such a form, that they suffocate and ex
tinguish the light ; and as stagnant waters, dung and dead
carcasses turn the heat ofthe sun into stenches. From these
things it may be evident, that evil uses alsp are from the
spiritual sun, but that good uses are converted into evil ones
in hell. Hence it is manifest, that the Lord created.

part IV.] THE DIVINE LOVE. 167
and still creates only good uses, but that heU produces the
evil ones.
349. That the visible Things in the created Uni
verse TESTIFY, THAT NaTURE PRODUCED NoTHlNG, AND
PRODUCES Nothing, but that the Divine produced and
PRODUCES all Things from itself, and by the Spiritual
World, — Most people in the world speak from appear
ance, that the sun by heat and light produces that which is
seen in plains, fields, gardens and woods ; also that the sun
by its heat hatches worms from eggs, and that it causes the
beasts of the earth and the fowls of heaven to be prolific,
yea, also that it vivifies man. Those who speak so only
from appearance, can speak so and still not ascribe those
things to nature; for they do not think about it ; as those
who speak ofthe sun, that it rises and sets, and causes days
and years, and that it is now at this or that altitude ; they
in like manner speak from appearance, and can speak so,
and yet not ascribe those things to the sun, for they do not
thinlt of the sun's standing still, and the earth's turning
round. But those who confirm themselves in it, that the
sun by heat and light produces those things which appear
upon the earth, they at length ascribe all things to nature,
and also the creation of the universe, and become natural
ists, and at last atheists. ' These indeed can afterwards
say, that God created nature, and put into it the power of
producing such things ; but this they say from fear of the
loss of reputation ; but still, by God the Creator they un
derstand nature, and some its inmost, and then they
make nothing ofthe divine things which the church teaches.
350. Some indeed are to be excused, that they have
ascribed to nature certain visible things,, for two reasons ;
first, because they did not know any thing concerning the
sun of heaven, where the Lord is, and concerning influx
thence ; nor any thing concerning the spiritual world and
its state, yea, nor concerning its presence with man ; and
that hence they could not speak otherwise, than that the
spiritual was a purer natural ; and thus that the angels
were either in the ether, or in the stars ; also concerning
. the devil, that he was either the evil of man, or if he ac
tually existed, that he was either in the air, or in the deeps ;
also. that the souls of men after death were either in the in
most ofthe earth, or in a certain where or somewhere un
til the day of judgment ; and other similar things, which
fantasy has induced from ignorance of the spiritual world

168 angelic wisdom concerning [part iv.
and its sun. The second, reason that they are to be excused
is, because they could not know how the Divine could pro
duce all the things which appear upon the earth, where
there are as well evil as good ones, fearing to confirm this
with themselves, lest they should ascribe the evil also to
God, and lest they should conceive a material idea of God,
and should make God and nature one, and so confound
them. These are the two reasons that those are to be ex
cused, who have believed that nature produces visible things
by something implanted from creation. But still, those
who by confirmatiolis in favor of nature have made them
selves .Ttheists, are not to he excused, because they might
have confirmed themselves in favor ofthe divine ; ignorance
excuses indeed, but it does not take away the falsity con
firmed : for this falsity coheres with evil, thus with heU.
Wherefore the same, who have confirmed themselves in
favor of nature, even to the separation of the divine from
it> consider nothing as sin, because all sin is against the
Divine which they have separated and so rejected ; and
those who in spirit consider nothing as sin, after death,
when they become spirits, being bound to heU, rush into
the wicked things according to the lusts, to which they have
given loose reins.
351. Those who believe the Divine operation in every
thing of nature, can, from very many things, which they
see in nature, confirm themselves in favor of the divine
equally, yea more, than those who confirm themselves in
favor of nature ; for those who confirm themselves in favor
of the Divine, attend to the wonderful things which are seen
in the productions as well of vegetables as of animals. In
the productions of vegetables ; that from a little seed cast
into the earth there goes forth a root, and by means ofthe
root a stem, and successively branches, leaves, flowers,
fruits, even to new seeds ; just as if the seed knew the or
der of succession, or the process, by which it was to renew
itself. Who that is rational can think, that the sun, which
is pure fire, knows this, or that it can put into its heat and
light that it should effect such things ; also that it can form
the wonderful things in them, and intend use ? The man
whose rational is elevated, when he gees and weighs these
things, cannot think otherwise than that they are from Him
who has infinite wisdom, thus from God." Those who ac
knowledge the Divine, also see and think this, but those
who do not acknowledge, do not see and think it, because

paet IV.] the divine love. 169
they do not wish ; and so they let down their rational into
the sensual, which derives all its ideas from the hght in
which the senses ofthe body are, and confirms their falla
cies, saying. Do you not see the sun by its heat and its
light operating these things ? What is that, which you do
not see ? Is it any thing 1 Those who confirm themselves
in favor ofthe divine, attend to the wonderful things which
are seen in the Productions of Animals ; to mention here
only those in eggs, that in them there lies hid a chicken in
its seed or beginning, with every requisite until hatching,
and also with all its progression after hatching, until it be
comes a fowl or bird in the form ofits parent. And if he
attends to the form, it is such that he cannot but fall into
astonishment, if he thinks deeply, that in the smallest of
them as in the largest, yea, in the invisible as in the visible,
there are organs ofthe senses, which are those of seeing,'
smelling, tasting, feeling ; also organs of motion, which
are muscles, for they fly and walk; as also viscera around
the heart and lungs, which are actuated by the brains : that
the meanest insects also enjoy such things, is known from
the anatomy of them described by certain writers, espe
cially by Swammerdam, in his' Books op Nature. They
who ascribe all things to nature, see indeed such things,
but they think only that they are, and say that nature pro
duces them ; and this they say, because they have turned
away the riiind from thinking ofthe Divine ; and those who
have turned themselves away from thinking ofthe Divine,
when they see the wonderful things in nature, cannot think
rationally, much less spiritually, but they think sensually
and materially; and then they think in nature from nature,
and not above it, in like manner as those do who are in
hell ; with the only difference from beasts,, that they are
possessed of rationality, that is, that they can understand,
and thus think otherwise, if they will.
352. Those who have turned themselves away from
thinking of the Divine, when they see the wonderful things
in nature, and thereby become sensual, do not think that
the sight of the eye is so gross, that it sees many little in
sects as one obscure thing, and that still every one of them
is organized for feeling and for moving, and thus that it
is endued with fibres and vessels, also with a little heart,
pulmonary tubes, viscera and brains, and that these are
woven from the purest things in nature, and that these
contextures correspond to some life, from which the most
15

170 ANGELIC wisdom CONCEENING [PAET V.
minute parts of them are distinctly actuated. Since the
sight ofthe eye is so gross, that many such things, with in
numerable things in each, appear to it as a small obscure
thing, and yet those who are sensual think and judge from
that sight, it is manifest how gross their mind is, and hence
in what darkness they are concerning spiritual things.
353. ' Every one, from the things visible in nature, can
Confirm himself in favor ofthe Divine, if he will, and he
also confirms himself, who thinks concerning God from
life ; as while he sees the fowls of heaven, that each spe
cies of them know their food, and where it is ; know their
companions from sound and sight ; also among others,
which are their friends, and which are enemies ; that they
unite in nuptials, know how to copulate, build nests with
art, lay eggs there, sit upon them, know the time of incu
bation, which being accomplished, they hatch their young,
love them most tenderly, cherish them under their wings,
present them food, and nourish them, and this till they be
come of age, and can do the like things, and procreate a
family to perpetuate their kind. Every one who is wilUng
to think ofthe divine influx through the spiritual world into
the natural, may see it in these things ; he may also say in
his heart, if he will, such knowledges cannot flosvinto them
from the sun by the rays of its Ught, for the sun, from
which nature derives its origiri and essence, is pure fire,
and thence the rays of its Ught are altogether dead; and
thus they may conclude that such things are from the in
flux of divine wisdom into the ultimates of nature.
354. Eveiy one, from the things visible in nature, can
confirm himself in favor ofthe Divine, when he sees worms,
which frpm the dehght of a certain desire, affect and aspire
^fter a change of their earthly state into a certain state an
alogous to a heavenly one : and for that purpose they
crawl into suitable places, arid put themselves as it were
into a womb, that they may be born again, and there be
come chrysalises, aurelias, erucas, nymphs, and at la.st but
terflies.; and then, having undergone this metamorphosis,
and being indued with beautiful wings according to their
species, they fly off into the air, as into their heaven, and
there genially sport, celebrate nuptials, lay eggs, and pro
vide for themselves a posterity ; and in the mean time
nourish themselves with sweet and pleasant food from
flowers. Who that confirms himself in favor ofthe Divine
from the visible things of nature, does not see a certain

paet. v.] the divine love. 171
image ofthe earthly state of man in them as worms,' and
an image of his heavenly state in them as butterflies 1 But
those who confirm themselves in favor of nature, see them
indeed, but because they have rejected the heavenly state
of man from their mind, they call them mere instincts of
nature. 355. Every one from the things visible in nature ean
confirm himself in favor ofthe Divine, while he attends to
the things which are known concerning bees; that they know
how to gather wax and suck honey from herbs and flowers,
and to build cells like cottages, and to dispose them into the
form of a city, with streets, by which they may enter and
by which they may go ont ; that they smell from afar the
flowers and herbs, from which they gather wax for a house,
and honey for food ; and that being laden with them,
they fly back, according to the point of compass to their
hive ; thus they provide for themselves food and habitation
for the approaching winter, as if they foresaw and knew it.
They also set over themselves a mistress as a queen, frpm
whom a posterity may be propagated ; and they build for
her as it were a palace above themselves, with guards
around, who, when the time of bringing forth arrives, goes
attended by the guards from cell to cell, and lays eggs,
which the following crowd smear over, lest they should be
hurt by the air ; thence they have a new race. Afterwards,
when this has arrived at its tge, that it can do the like
things, it is expelled from home; and the expelled swarm
first collects itself, and then in a body, lest the association
be dispersed, flies off, to seek for itself a domicil. Towards
autumn also the useless- drones are led out,' and are de
prived of their wings, lest they should return and consume
their food, for which they spent no labor ; besides many
other things : from which it may be evident, that on account
ofthe use which they afford to the human race, they have,
by influx from the spiritual world, a form of governmept,
such as there is with men upon earth, yea, with the angels
in the heavens. Who, that has an unsophisticated reason,
does not see that such things with them, are not from the
natural world ? What has the sun, from which nature is,
in common with a goverrimerit emulous of, and analogous
to, fhe heavenly government 1 From these, and other such
Uke things in brute animals, the confessor and worshiper
of nature confirms himself in favor of nature, whilst '^he
confessor and worshiper of God, from the same things,

172 ANGELIC WISDOM CONCEENING, ETC. [PAET IV.
confirms himself in favor of the Divine ; for the spiritual
man sees spiritual things in them ; and the natural man
sees natural things in them ; thus every one as he is. As re
gards myself, such things have been proofs to me of an influx
ofthe spiritual into the natural, or of the spiritual world
into the natural world, thus from the divine wisdom ofthe
Lord. Consider also, whether you can think analytically,
of ariy form of government, or of any civil law, or of any
moral virtue, or of any spiritual truth, unless the Divine
flows in from its wisdom through the spiritual world ; as
for myself, I never could, nor can I ; for I have perceptibly
and sensibly observed that influx now for nineteen years
continually ; wherefore I say this from certainty.
356. Can any thing natural have use for its end, and
dispose uses into orders and into forms 1 This none but
one that is wise can dP ; and none but God himself, who
has infinite wisdom, can so order and form the universe.
Who else, or what else, can foresee and provide all the
things, which are for food and clothing to men, food from
tbe fruits ofthe earth and from animals, and clothing from
the same ? It is among the wonderful things, that those
worthless worms, which are called silk-worms, should
clothe with silk and magnificently adorn both men and
women, from kings and queens even to servants and maids ;
and that such worthless worms as bees are, should supply
wax for lights, by w hich temples and palaces are made
splendid. These and many other things, are standing
proofs that the Lord 'from Himself through the spiritual
Avorld operates all things which exist in nature.
357. To these things it is to be added,- that, in the spir
itual world, have been seen by me those, who from the
visible things of the world have confirmed themselves in
favor of nature, until they became atheists ; and that their
understanding in spiritual light appeared open below, but
closed above, by reason that in thought they looked down
wards to the earth, and not upwards to heaven. Above the
sensual principle, which is the lowest ofthe understanding,
there appeared as a veil, with some sparkling from infernal
fire, with some black like soot, -ivith some livid like a corpse.
Let every One, therefore, beware of confirmations in favor
of nature ; let him confirm himself in favor ofthe Divine ;
materials are not wanting.

ANGELIC WISDOM

COKCERKIEO

THE DIVINE LOVE.

PART V.

358. That from the Lord with Man there were
created and formed two receptacles and habitations
OF Himself, which are called Will and Understand
ing ; THE Will for his Divine Love, and the Under
standing FOR HIS Divine Wisdo.m. — The Divine Love and
Divine Wisdom of God the Creator, who is the Lord from
eternity, has been treated of ; also, the creation of the uni
verse : now something will be said concerning the creation
of man. It is read that man was created into the image of
God according to his likeness. Gen. i. 26. By the image
of God is there understood the divine wisdom, and by the
likeness of God, the divine love ; for wisdom is no otnei'
than the image of love, for love shows itself to be seen and
known in wisdom, and because it is there seen and known,
wisdom is its image :- love is also the Being of life, and wis
dom is the Existing of life from it. The Ukeness and image
of God appears perspicuously with the angels, for love
shines forth from within in their face, and wisdom in their
beauty, and beauty is the form of their love. I have seen
and known.
359. Man' cannot be an image of God accordingto his
likeness, unless God is in him, and is his life from the in
most. That God is in man, and is his life from the inmost,
follows from what was demonstrated above, n. 4 — 6, that
God alone is Life, and that men and angels are recipients
of life from Him. It is known also from the Word, that
God is in man, and that He makes an abode with him ;
and because it is known from the Word, it is usual for
preachers to say that men should prepare themselves to
receive God, that He may enter into them, that He mav be
15*

174 ANGELIC WISDOM CONCEENING [PAET V.
in their hearts, that they may be His habitation ; in like
manner speaks the devout in prayers ; so, some more
openly concerning the Holy Spirit, which they believe to
be in themselves, when they are in holy zeal, and think,
speak, and preach from it. That the Holy Spiiit is the
Lord, and not any God who is a person by himself, is
shown in the Doctrine of the New Jerusalem concern
ing THE Lord, n. 51 — 53 ; for the Lord says, ' In that day
ye shall know, that ye are in me, and I in you,' John xiv. 20 ;
in like manner, xv. 24, xvii. 23.
360. Now because the Lord is Divine Love and Divine
Wisdom, and these two are essentially Himself, that He
may dwell in man, and give hfe to man, it is necessary,
that in man He should have created and formed recepta
cles and habitations for Himself, one for love and another
for wisdom. TheSe receptacles and habitations with man
are called the will and the understanding; the receptacle
and habitation of love is the will, and the receptacle and
habitation of wisdom is the understanding. That these two
are ofthe Lord with man, and that from these two man
has all life, will be seen in what follows.
361. That every man has these two, will and under
standing, and that they are distinct from each other, as
love and wisdom from each other, is known and is not
known in the world. It is known from common percep
tion, and it is not known from thought, and less from this
in description. For who does not know from common
perception, that the will and the understanding are two
distinct things with man ; for every one perceives this,
when he hears it, and also can say to another, ' This man
wills well,' yet he does not understand well ; but this one
understands well, yet he does not will well. I love him
who understands well and wills well, but I do not love him
who understands well, and wills ill.' But when he thinks
about the will and understanding, he does not make them
two, and distinguish, but confounds them ; the reason is,
bepause the thought communicates with the sight of the
body. He still less comprehends that the will and the un
derstanding are two distinct things, when he writes ; the
reason is, because the thought then communicates with
tbe sensual, which is the proprium of man. Hence it is
that some can think and speak well, but still not write
well ; this is common with the female sex. It is similar
with many other things. Who does not know, from com-

paet v.] the divine love. 175
mon perception, thatthe man who lives well is saved,- nnd
that he who lives ill, is condemned ; also that the man who
lives well comes among the angels, and there sees, hears
and speaks as a man ; ris also, that he has conscience, who
does what is just from justice, and what is right from right.
But if' he recedes from common perception, and submits
these things to thought, then he does not know what con
science is, nor that the soul can see, hear, and speak as a
man, nor that good of life is' any thing else than giving to
the poor; and if from thought you write those things, you
confirm them by appearances and fallacies, and by words
of sound and of no reality. Hence it is, that many of the
learned, who have thought much, and especially who have
written, have weakened and obscured, yea, have destroyed
common perception with themselves ; and that the simple
see more clearly what is good and true, than those who
think themselves to be wise above them. This common
perception is from the influx out of heaven, and falls into
thought even to the sight, but thought separated from com
mon perception falls into imagination, from the sight and
from the projnium. That it is so, you may know by ex
perience. Tell any one, who is in common perception,
any truth, and he will see it ; say that we are, live, and
move freni God and in God, and he will see it ; say that
God dwells in love and in wisdom with man, and he will
see it; say moreover, that the will is the receptacle of love,
and the understanding the receptacle of wisdom, and ex
plain a little, and he will see it ; say that God is Love itself
and Wisdom itself, and he will see it ; ask uhat conscience
is, and he will tell. But say the same things to any ofthe
learned, who had not thought from conunon perception,
but from principles or from ideas taken frcm the world by
sight, and he will not see them. Consider afterwards,
which is the wiser.
362. That the Will and the Understanding, which
ARE THE RkCEPTACLES OF LoVE AND WiSDOM, ARE IN THE
Brains, in the whole and in every part of them, and
thence in the body in the whole and in every part op
IT.— These things are to be dempnstrated in this order.
I. That love and wisdom, and thence the will and under
standing, make th'e very" life of man., II. That the life
of man is in its principles in the brains,, and in derivatives
in the body. III. ThaJ as the life is in the principles, such
it is in the whole and in every part. IV. That the life

176 ANGELIC WISDOM CONCEENING [PABT V.
through these principles is from every part in the whole,
and from the whole in every part. V. As the love is, such
is the wisdom, and thence such is the man.
363. I. That Love and Wisdom, and thence the Will
and the Understanding, make the very Life of Mari. —
Scarcely any one knows what life is ; when one thinks
concerning it, it appears as if it was something volatile, of
which anideais not given. This appears so, because it is
not known that God alone is life, and that His life is divine
love and divine wisdom ; hence it is manifest, that nothing
else is Ufe with man, and that in the degree in which he
receives it, life is with him. It is known that from the sun
proceeds heat and light, and that all things ofthe universe
are recii)ients, and that in the degree in which they receive,
they grow hot and shine: so also from the sun where the
Lord is, from which the proceeding heat is h)ve, and the
proceeding light is wisdom, as was shown in Part Second.
From these two, therefore, which proceed from the Lord
as a sun, is life. That love and wisdom from the Lord is
Ufe, may be evident also from this, that man, as love re
cedes from him, grows torpid, and as wisdom recedes, he
grows stupid, and if tbey should entirely recede, he would
be extinguished. There are several things of love, which
have obtained other names, because they ;;re derivations,
as affections, desires, appetites, and their pleasures and de
lights ; and there are several things of wisdom, as percep-
tioui reflection,, remembrance, thought, intentness to a
matter ; and there are several things of both, as well of
love as of wisdom, as consent, conclusion, and determina
tion to an act, besides others : all these indeed are of both,
but are denominated from the more powerful and the
nearer. From these two are ultimately derived the sensa
tions, whicli are of the sight, hearing, smell, taste, and
feeling., with th(ir pleasures and delights. It is from ap
pearance tliat the eye sees, but the understanding sees
through the eye, wherefore also to see is spoken of the
understanding. The appearance is that the ear hears, but
the understanding, hears through tlie ear ; wherefore also
to hear is spoken of attention and hearkening, which is of
the understanding ; the appearance is that the nose smells,
and that the tongue tastes ; but the understanding from its
perception smells, and also tastes ; wherefore also, to smell
arid to taste are spoken of perception; and so forth.
The sources of all these, both the former and the latter,

PAET v.] THE DIVINE LOVE. 177
are love and wisdom ; from which it may be evident that
these two make the life of man.
364., That the understanding is the 'receptacle of wis
dom, every one sees, but that the ;will is the receptacle of
love, fe-w see : the reason is, because the wilj does nothing
of itself, but acts through the understanding; also because
when the love ofthe will passes into the wisdom ofthe un
derstanding, it first goes into the affection, and thus passes ;
and affection is not perceived except by a certain pleasure
of thinking, speaking, and doing, which is not attended tc
That still it is thence, is manifest from this, that every one
wills what he loves, and that he does not will what he does-
not love.
365. II. Tliat the Life of Man in its Principles is in
the Brains, and in its Derivatives in the Body. — In princi
ples it is in its firsts, and in derivatives it is in the things-
produced and formed from the firsts ; and by life in princi
ples, is understood the will and the understanding. These
two are what in the brains are'in their principles, and in
the body in their derivatives. That the principles or primes
of life are in the brains, is evident, 1. From sense itself,.
in that when man applies the mind to any thing, and thinks,
he perceives that he thinks in the brain ; he draws in as it
were the sight ofthe eye, and keeps his forehead intense,
and perceives that there is speculation within, chiefly within
the forehead, and somewhat higher. ' 2. From the forma
tion of man in the womb, in that the brain or head is the
first, and that this, for a long time afterwards, is larger
than the body. 3. That the head is above, and the body
below ; and it is according to order, that higher things
should act into lower, and not the reverse. 4". That
when the brain is hurt either in the womb, or by a wound,
or by disease, or by too great application, the thought is
weakened, and sometimes the mind is delirious. 5. That
all the external senses of the body, which are the sight,
hearing, smell, tastfe, together with the universal sense,
which is the feeling, as also the speech, are in the fore part
of the head, which is called the face, and by fibres commu
nicate, immediately with the brains, and derivp thence
their sensitive and active life. 6. IlenCp it is that the af
fections which are- of love, appear in a certain effigy in the
face, and that the thoughts which, are of wisdom, appear in
a certain light in the eyes. 7. From anatomy it is also
known, that all the fibres descend from the brains through

178 ANGELIC WISDOM CONCEENING [PAET V.
the neck into the body, and not any ascend from the body
through the neck into the brains ; and where the fibres are
in their principles and firsts, there life is in its principles
and firsts. Who dares deny but that the origin of life is,
where the origin of the fibres is ? Say to any one who is
in common perception, Where is thought, or where do you
think 1 and he will answer, that it is in the head ; but say
afterwards to any one, who has assigned the seat of the
'soul either in some gland, or in the heart, or elsewhere.
Where is affection and the thought thence in its first, is it
not in the brain ? and he will answer, that it is not, or that
he does not know. The cause of this ignorance you may
see above, n. 361.
360. III. That as the Life is in its Principles, such it is
in the Whole and in every Part. — That this may be per
ceived, it shall be told where those principles are in the
brains, and how they are derived. Where those principles
are in the biains, is manifest from anatomy : from this it is
known, that there are two brains, and that they are con
tinued from the head into the spine of the back ; and that
they consist of two substances, which are called the cortical
substance, and the medullary substance ; and that the cor
tical substance consists of innumerable glands as it were,
and the medullary substance of innumerable fibres as it
were. , Now because these glands are the heads of the
fibrils, they are also the principles of them ; for the fibres
begin from them, and then proceed, and successively pack
themselves together into nerves, and being packed together,
or having become nerves, they descend to the organs ofthe
senses in the face, to the organs of motion in the body, and
form them : consult any one skilled in the science of anat
omy, and you will be confirmed. This cortical Or glandu
lar substance makes the surface of the brain, also the sur
face ofthe corpora striata, from which is the medulla oblon
gata, and makes the middle, of the cerebellum, and also the
middle ofthe spinal marrow. But the medullary or fibril
lary substance every where begins and proceeds thence,
arid from this are the nerves, from which are nil things of
the body. That it is so, autopsy teaches. He who knows
these things, either from anatomical science, or by confirm
ation from those who are in that science, may see that the
principles of life are no where else than where the begin
nings of the fibres are, and that the fibres cannot proceed
from themselves, but, froin them. These principles, or be-

PAET v.] THE DIVINE LOVE. 179
ginnings, which appear as glandules, are almost innumer
able ; the multitude of them may be corripared to the mul
titude of the stars in the universe; and the multitude of
fibrils from them may be compared to the multitude of rays
proceeding from the stars, which convey their heat and
light to the earths. The multitude of those glands may
also be compared to the multitude of angelic societies
in the heavens, which also are numberless, and in similar
order, as has been told me ; and the multitude of fibrils
going out from these glands, may be compared to the spir
itual truths and goods, which flow out thence in like
manner as rays. Hence it is, that man is as a universe, and
as a heaven in the least form ; as has been said and shown
above throughout. From these things it may be evident,
that as the life is in its principles, such it is in its ddriva-
tives;' or as the life is in its firsts in the brains, such it is
in what originates from them in the body.
367. IV. That the Life through these Principles is from
every Part in the Whole, -and from, the Whole in every Part,
is because the whole, which is the brain and the body to
gether, originally consists of nothing but fibres, which pro
ceed from their principles in the brains ; not from else
where is their origin, as is manifest from what was shown
just above, n. 366 ; hence the whole is- from every part.
That the life also through these principles is in every part
from the whole, is, because the whole administers to every
part its task and allowance, and thereby causes the part to
be in the whole. In ^ word, the whole exists from the
parts, and the parts subsist from the whole. That there is
such reciprocal communion, "and thereby conjunction, is
manifest from many things in the body. For it is the same
there, as in a city, commonwealth, and kingdom, in that
the community exists from men, who are the parts, and
that the parts or men subsist from the community. It is
similar with every thing, that is in any form : especially in
man.
^ 368. V. As the Love is, such is the Wisdom, and, thence
such is the Man : for as the love and wisdom are, such are
the will and understanding ; for the will is the receptacle
of love,- and the understanding is the receptacle of wisdom,
as was shown above, and thesetwo make the man, and his
quality. Love is manifold, and so manifold that its varie
ties are indefinite ; as may be evident from the human race
in the earths and in the heavens; there is not given one

180 ANGELIC WISDOM CONCEENING [PAET V.
man or one angel, so like another, that there is no distinc
tion : it is the love which distinguishes, for every one is his
own love. It is supposed that wisdom distinguishes, but
wisdom is from love ; it is the form of it : for love is the
being of life, and wisdom is the existing of life from that
being. It is believed in the world that the understanding
makes the man : but this is believed, because the under
standing can be elevated into the' light of heaven, as was
shown above, and man thus appear as if wise ; but stilt so
much ofthe understanding as transcends, that is, what is
not of the love, appears to be ofthe man, thus that the man
is 'such, but it is an appearance ; for so much ofthe under
standing as transcends, is indeed ofthe love of knowing and
being wise, but it is not at the same time ofthe love of apply
ing to life that which it knows and is wise in ; wherefore this
in the, world either recedes in time, or stays as deciduous out
ofthe things ofthe memory in the boundaries ; wherefore
after death it is separated, and there remains no more than
what accords with the proper love of the spirit. Because
love makes the life of man, and thus the man himself, there
fore all the societies of heaven, and' all the angels in the
societies, are arranged according to the affections which
are of love ; and no society, and no angel in a society, ac
cording to any thing of the understanding separate from
his love. It is the same in the hells, and in their societies,
but according to loves opposite to heavenly loves. From
these things it may be evident, that as the love is, such is
the wisdom, and that thence such is the mau.
369. It is acknowledged, indeed, that man is such as
his reigning love is, but only such as to the mind (mentem et
animiim), but not as to the body, thus not wholly such. But
from much experience in the spiritual world, it has been
made known to me, that man, from head to foot, or from
the firsts in the head to the ultimates in the body, is such
as bis love is : for all in that world are the forms of their
love; the angels, forms of heavenly love ; and the devils,
forms of infernal love: the latter are deformed in face and
in the body, but the former are beautiful both in the face
and in the body ; and when their love is assaulted, their
faces are changed, and if it is much assaulted, they dis
appear entirely. This is pecuUar in that world ; it so hap
pens, because their body makes one with their mind.. From
what has been said above, the cause is manifest, that all
things of the body are derivatives, that is, contextures by

PART v.] THE DIVINE LOVE. 181
the fibres from the principles, which are the receptacles of
love and wisdom ; and since the principles are such, the
derivatives cannot be other ; wherefore, whither the prin
ciples go, the derivatives follow, they cannot be separated.
Hence it is, that he who elevates his mind to the Lord, is
wholly elevated to the Lord; and that he who casts down
his mind to hell, is wholly cast .down to it. Wherefore the
whole man, according to his life's love, comes either into
heaven or into-hell. It is according to angelic wisdom, that
the mind of man is the man, because God is man ; and that
the body is the external of the mind, which feels and acts :
and that thus they are one, and not two.
370. It is to be observed, that the very forms of the
members^ organs and viscera of man, as to the very con
texture, are from fibres arising from their principles in the
brains ; but that they are fixed by substances and matters
such as are in the earths, and from the earths in the air and
ether which is done by means of the blood : wherefore, that
all things ofthe body may subsist in their formation, and
thus continue in their functions, man is to be nourished by
material food, and constantly reriewed.
371. That there is a Correspondence of the Will
WITH THE Heart, and of the Understanding with the
Lungs. — This is to be demonstrated in this series. I. That
all things of the mind refer themselves to the will and the
understanding, and all, things ofthe body, to the heart arid
the lungs. II. That there is a correspondence of the will
and the understanding with the heart and the lungs, and
thence a correspondence of all things of the mind with all
things of the body. III. That the will corresponds to the
heart. IV. That the understanding corresponds to the
lungs. V. That by this correspondence may be discovered
many arcana concerning the will and the understanding,
thus also concerning love and wisdom. VI. That the mind
of man is his spirit, and that the spirit is a man, and that
the body is the external by which the mind or spirit feels
and acts in its world. VII. That the conjunction of the
spirit of man with the body is by the correspondence of his
will and understanding with his heart and lungs, and their
disjunction by non-corrpspondence.
372. I. That all Thirigs of the Mind refer themselves to
the Will and the Understanding, and all Things of the Sody
to the Heart and the Lungs, — By fhe mind is understood no
other than the will and the understanding, which in their
16

182 angelic WISllOM CONCEENING [PAET V.
complex are aU things which affect a man, and which a
man thinks : thus aU the things which are of the affection
and thought of a man ; the things which affect a man are
of his will, and the things which a man thinks are of
his understanding. That aU thirigs of the thought of
man are of his understanding, is known, since a man
thinks from the understanding; but that all things of
the affection of a man are of his will, is not so well
known : that it is not so well known, is because a man,
when he thinks, does not attend to the affection, but only
to the things which he thinks ; as when he hears one speak
ing, he does not attend to the sound, but to the speech it
self, when yet the affectiota in thought stands similarly as
the sound in the speech ; wherefore, from the sound of one
speaking is known his affection, and from the speech his
thought. That the affection is of the will, is because all
affection is of love, and the receptacle of love is the wUI,
as was shown above. He who does not know that affection
is of the will, confounds the affection with the understand
ing, for he says it is one with thought, yet still they are not
one, but they act as one : that they are confounded, is man
ifest from commori speech, "when it is said, I think to do
this, that is, I wiU to do this ; but that they are two, is also
manifest from common speech, when it is said, I will to
think of this thing, and when he thinks of it, the affection
of the will is in the thought of the undersfandirig, as sound
is in speech, as was said. That all things ofthe body refer
themselves to the heart and the lungs, is known ; but, that
there is a correspondence of the heart and the lungs with
the will and the understanding, is not known ; wherefore
this matter shall be treated of in what follows.
373. Since the will and the understanding - are the re
ceptacles of love and wisdom, therefore those two are or
ganic forms, or forms organized from the purest substances ;
for they must be such, that- they may be receptacles. It is
no objection, that their organization is riot manifest to the
eye ; if is within its sight, even when exalted by micros
copes. The smallest insects also are within the sight, in
which there are also organs of sense and motion, for they
feel, and walk, and fly ; that they also have brains, pul
monary pipes, hearts and viscera, has been -discovered from
the anatomy of them by the skilful, through microscopes;
since the little insects themselves are not manifest to the
sight, and still less the little viscera of which they consist.

PAET v.] THE DIVINE LOVE. 183
and it is not dpnied but that they are organized even to the
particulars in them ; how then can it be said, that the two
receptacles of love and wisdom, which are called the will
and the understanding, are not organic forms 1 How can
love and wisdom, which are life from the Lord, act upon
what is not a subject, or upon any thing which does not
substantially exist 1 How else can thought be inherent,
and any one speak from thought not inherent ? Is not the
brain, where thought exists, full, and every thing there or
ganized V The organic fornis themselves there appear
even before the naked eye, and there are extant in the cor
tical substance the receptacles of the will and the under
standing in their principles, where there are seen as it
were little glands ; concerning which subject, see above,
n. 366. Do not, I pray, think of these things from an idea
of a vacuum : a vacuum is nothing, and in nothing there is
nothing done, and from nothing nothing exists ; concern
ing the idea of a vacuum, see above, n. 82.
374. II. That there is a Correspondence of the Will and
the Understanding with the Heart and the Lungs, and thence
a Correspondence of all Things of the Mind with all Things
ofthe Body. — This is new, because not heretofore known,
by reason that it was not known what the spiritual is, and
what is its difference from the natural ; and hence it was
not known what corresporidence is; for there is a-corres-
pondence of spiritual things with natural things, and by it
a conjunction of them. It is said that heretofore it has not
been knowU) what the spiritual is, and what its correspond
ence is with the natural, and thence what correspondence
is, but still each of them might have been known ; who does
not know that affection and thought are spiritual, and hence
that all things of affection and thought are spiritual 1 Who
does not know that action and speech are natural, and
henpe that all things which are of action and speech, are
riatural 1 Who does not know, that affection and thought,
which are spiritual, cause man to" act and speak 1 "Who
may not thence know what is the correspondence of spir
itual things with natural 1 _ Does not thought cause the
tongue to speak, and affection together with thought cause
the body to act ? They are two distinct things ; I can think
and not speak, and F can will and not act ; and it is known
that the body does not think and does not will, but that the
thought falls into speech, and the will into action. Does
not also the affection shine forth from the face, and present

184 ANGELIC WISDOM CONCEENING [PAET V
there a type of itself 1 This every one knows : is not the
affection, considered in itself, spiritual ; and the changes
of the face, which are also caUed the looks, are natural ?
Who might not thence have concluded that there is a corres
pondence, and thence that there is a correspondence Pf all
things ofthe mind with aU things ofthe body 1 and because
all things ofthe mind have relation to affection and thought,
or what is the same, to the will and the understanding,
and all things ofthe body to the heart and the lungs, that
there is a correspondence of the will with the heart, and of
the understanding with the lungs. That such things have
not been known, although they might have been known, is
because man has become so' external, that he was willing
to acknowledge nothing but what was natural ; this was the
delight of his love, and thence it was the delight of his un
derstanding ; wherefore to elevate the thought above the
natural to any thing spiritual separate from the natural,
was unpleasant to him ;- therefore he could not think other
wise from his natural love and its deUght, than that the
spiritual was a purer natiiral, and that correspondence was
something flowing in by continuity. Yea, the merely nat
ural mkn cannot.think any thingseparate from the natural ;
this to him is nothing. The reason that these things have
not heretofore been seen and thence known, is also because
all things of religion, which are called spiritual, they have
removed out ofthe sight of man by the dogma in the whole
Christian world, that theological things, which are spiritual,
which councils and certain champions have concluded, are
to be believed blindly, because, as they say, they transcend
the understanding : hence some have supposed the spiritual
td be like a bird which flies above the air in the ether,
where the eye-sight does not reach ; when yet it is like a
bird of paradise, which flies near the eye, and touches its
pupil with its beautiful wings, and wishes to be seen. By
the sight of fhe eye is understood intellectual sight.
375. The correspondence of the will and the under
standing with the heart and the lurigs' cannot . be con
firmed nakedly, that is, only by things rational ; but it can
by effects. This is sirriilar as it is with the causes of
things ; these . indeed can be seen rationally, but not
clearly except by effects ; for the causes are in them, and
give themselves to be seen through them ; neither does the
mind before confirm itself concerning causes. The effects
of this correspondence shall be stated in what follows.

PAET v.] THE DIVINE LOVE. 185
But lest any one concerning this correspondence should
fall into ideas taken from hypotheses concerning the soul,
let him first read over those things which were shown in
the preceding article, as in n. 363, 364. That the love and
wisdom, and thence the will and the understanding make the life
of man, n. 365. That the life of man in its principles is in
the brains, and in its derivatives in the body, n. 366. That
as the life is in its principles, such it is in the whole and in
every part, n. 367. That the Ufe through these principles, is
from every part in the whole, and from the whole in every part,
n. 368. That as the love is, such is the wisdom, and thence
such is the man.
376. Here, for the sake of confirmation, it is permitted
to adduce a representation of the correspondence of the
wUl and the understanding with the heart and the lungs,
seen in heaven with the angels. They, by a wonderful
fluxion into circles, which can be expressed by no words,
form something like a heart and something like lungs, with
all the interior contextures which are in them, and then
they followed the flux of heaven ; for heaven makes effort
into such forms from the influx of love and wisdom from
the Lord ; and thus they represented the conjunction ofthe
heart and lungs, and then at the same time their corres
pondence with the love of the will, and the wisdom of the
understanding. This correspondence and union they called
the heavenly marriage ; saying that it is the sariie in the
whole body, and in each of its members, organs and vis
cera, as with the things which are of the heart and the
lungs therein; and where the heart and lungs do not act,
and each in its tprn, there cannot be given any motion of
life from any voluntary principle, nor any sense of life from
any intellectual principle.
377. Since in what now follows the correspondence of
the heart and the lungs with the will and the understand
ing is treated of, and upon this is founded the correspond
ence of all things of the body, which are called members
ofthe whole, organs ofthe senses, and viscera ofthe body;
and since the correspondence of natural things with spirit
ual has hitherto been unknown, and still is amply shown in
two works; one of which treats concerning Heaven and
Hell, and the other concerning the Spiritual Sense of the
Word in Genesis and Exodus, which is caUed Arcana C<e-
LESTiA, I wish here to point out what is written and shown
concerning correspondence in those two works. In the
16*

186 ANGELIC WISDOM CONCERNING [PAET V.
work concerning Heaven and Hell, Concerning the cor-
respondence of all thirigs of heaven with all things cf man, n.
87 — 102. Concerning the correspondence of all things of
heaven with all things ofthe earth, n. 103—115. In the
work concerning tbe Spiritual Sense ofthe Word in Gen
esis and Exodus, which is called ArcanaCoelestia, Concern
ing the correspondence of the face and its looks with the affec
tions of the mind, n. 1568, 2988,2989, 3631, 4796, 4797,
4880, 5195, 5168, 5695, 9306. Concerning the correspond
ence ofthe body as to its gestures and actions with intellectual
and voluntary things, n. 2988, 3632, 4215. Concerning Ihe
correspondence of the senses in general, n. 4318 — 4330. Con
cerning the correspondence of the eyes and their sight, n.
4403 — 4420. Concerning the correspondence t^the nose and
of the smell, n. 4624 — 4634. Concerning the correspondence
of the ears and the hearing, n. 4652—^4660. Concerning the
correspondence of the tongue and the taste, n. 4791 — &05.
Concerning the correspondence of the hands, arms, shoulders
and feet, n. 4931 — 4953. Concerning the correspondence of
the loins and members of generation, n. 5050 — 5062. C'orir
cerning the correspondence of the interior viscera ofthe body,
in particular ofthe stomach, the thymus gland, the receptacle
and ducts ofthe chyle, the mesentery, n. 5171 — 5180, 5189.
Concerning the correspondence of the spleen, n. 9698. Con^
cerning the correspondence of the peritonmum, the kidneys and
the bladder, n. 5377 — 5396. Concerning the correspondence
of the liver, also of the hepatic, systic and pancreatic ducts,
n. 5183 — 5185. Concerning the correspondence ofthe intes
tines, n. 5392 — 5395, 5399. Concerning the correspondence
of the bones, n. 5560 — ^^5564. Concerning- the correspondence
ofthe skin, n. 5552 — 5573. Concerning the correspondence
of heaven with man, n. 911, 1900, 1982, 2996, 2998, 3624—
3649, 3741—3745, 3884, 4091, 4279, 4423, 4-524, 4525,
6013, 6057, 9279, 9632. That all things, which are in the
natural world and its three kingdorns, correspond to all things
which appear in the spiritual world, n. 1632, 1881, 2758,
2890—2893, 2897—3043, 3213—3227, 3483, 3624—3649,
4044, 4053, 41-56, 4366, 4939, 5116, 5377, 5428, 4477,
8211, 9280. That all things which appear in the heavens
are correspondences, n. 1521, 1532, 1619—1625, 1807, 1608,
1971, 1974, 1977, 1980, 1981, 2299, 2601, 3213—3226,
3348, 3350, 3457, 3485, 3748, 9481, 9570, 9576, 9577.
The correspondence ofthe sense ofthe letter 6fthe Word and
of its spiritual sense, is there every where treated of, concern-

PAET v.] THE DIVINE LOVE. 187
ing which see also in the Doctrine op the New Jerusalem
CONCERNING THE LoRD, U. 5  ^26, 27  69.
378. III. That the will corresponds to the heart,
cannot be so clearly evident separately, as from the will
viewed in its effects, as has been said above. Separ
ately it may be evident from this, that all the affections
which are of love induce changes in the heart as to its mo
tions, as is manifest from the pulsation of the arteries,
which act synchronously with the heart ; its changes and
motions according to the affections of love are innumer
able ; those which are felt by the finger are only, that it
beats slow or quick, high or low, soft or hard, equal or un
equal, and so on ; thus otherwise in joy than in sadness,
otherwise in tranquillity of mind than in anger, other
wise in intrepidity than in fear, otherwise in hot diseases
than in cold, nnd so on. Since the motions of the heart,
which are called systole and diastole, are so changed
and varied according to the affections of any one's
love, therefore many of the ancients, and from them some
ofthe moderns, have ascribed the affections to the heart,
and also have assigned their habitation there ; from this it
has come into common discourse to speak of a magnani
mous and a timid heart, a joyful and a sad heart, a soft and
a hard heart, a great and a little heart, a whole and a
broken heart, a fleshy and a storiy heart ; also of being fat,
soft and meek in bpart, and of giving the heart to doing a
thing, of giving a single heart, of giving a new heart, of
laying up in the heart, of receiving in the heart, of not
coming upon the heart, of hardening one's self in heart, of
a friend ofthe heart. Hence the words Concord, Disdord,
V^cord* [malicious madness], and many similar ones
which are of love and its affections. In like manner the
Word speaks, because the Word was written by corres
pondences- Whether you say the loye or the will, it is the
same, since the will is the receptacle of love, as was said
above. 379. That in man and in every animal, there is vital
heat, is known, but whence is its origin, is not known.
Every one speaks of it from conjecture ; wherefore those
who did not know any thing Concerning the correspondence
of natural things with spiritual, have ascribed its origin,
some to the heat of the sun, some to the activity of parts,
* From the Latin word cor, the heart.

188 ANGELIC WISDOM CONCEENING [PAET V.
some to life itself; but because they did not know what
life is, they stopped at only saying this. But he who knows,
that there is a correspondence of love and its affections
with the heart and its derivations, may know that love is
the origin of vital heat ; for love proceeds from the spirit
ual sun where the Lprd is, as heat, and is alsp felt by the
angels as heat ; this spiritual heat, which in its essence is
love, is what flows by correspondence into the heart and its
blood, and puts heat into it, arid at the same time vivifies
it. That man, , according to his love and the degree of it,
grows warm, and as it were ignites, and that according to
its decrease he grows torpid and cold, is known, fPr it is
felt and seen ; it is felt from the heat of the whole body,
and it is seen from the redness of the face ; and on the
contrary, its extinciion is felt from the coldness of the
body, and is seen from the paleness of the face. Because
love is the life of man, therefore the heart is the first and
the last of his life : and because love is the life of man, and
the soul operates its life in the body by the blood, there
fore blood in the Word is called soul. Genesis, ix. 4, Levit.
xvii. 14. What is understood by soul, in various senses,
will be told in what follovfs.
380. That the blood is red is also from the correspond
ence of the heart and the blood with love and its affections;
for in the spiritual world there are colors of every kind ;
the red and white colors are their fundamental ones, and
the rest derive their varieties from them and their opposites,
which are a dark fiery and a black : the red color there
corresponds to love, and the white corresponds to wisdom.
That the red color corresponds to love, is because it derives
its origin from the fire ofthe sun there ; and that the white
color corresponds to wisdom is because it derives its origin
from the light of the sun there, and because there is a cor-
resjiondence of love with the heart, the blood thence cannot
but be red, and indicate its origin. Hence it is, that in the
heavens, where Ipve ^o the Lord reigns, the light is flamy,
and the angels there are clothed in purple garments ; and
in the- heavens where wisdom reigns, the light is white, and
the angels there are clothed in white Unen garments.
381. The heavens are distinguished into two kingdoms,
one of which is called the heavenly [celestial], and the other
the spiritual. In the heavenly' [celestial] kingdom love
to the Lord reigns, and in the spiritual kingdom wisdom
from that love reigns. That kingdom, where love reigns.

PAET v.] THE DIVINE LOVE. 189
is called the cardiac * of heaven ; and that kingdom
where wisdom reigns, is called the pulmonic + of heayen.
It is to be known, that the universal angelic heaven, in
its complex, resembles one man, and before the Lord
appears as one man; wherefore its heart makes one
kingdom, and its lungs make another : for there is a
cardiac and a pulmonic motion in general in the whole
heaven, and thence in particular in each angel ; and the
general cardiac and pulmonic motion is from the Lord
alone, because from him alone is love and wisdom : for in
the sun, where the Lord is, and which is from the Lord;
there are these two motions ; and thence in the angelic
heaven, and in the universe. That it is so, abstract spaces,
and think of omnipresence, and you will be confirmed. —
That the heavens are distinguished into two kingdoms, the
heavenly [celestial] and the spiritual, may be seen in the
work concerning Heaven and Hell, n. 26 — 28 ; and that
the- universal angelic heaven in the complex resembles one
man, in the same, n. 59 — 87.
382. IV. Thatthe Understanding corresponds totlie Lungs.
— This follows from what has been said concerning the' cor
respondence of the will with the heart ; for'there are two
things which reign in the spiritual man, or in the mind, the
will and the understanding ; and there are two things which
reign in the natural man, or in the body, the heart and the
lungs ; and there is a correspondence of all things ofthe mind
with all things of the body, as was said above : hence it fol
lows, that while the will corresponds to the hfeart; the under
stariding corresponds to the lungs. Every one also may per
ceive with himself, that the understanding corresponds to the
lungs, as well from his thought as from his speech. From
thought : no one can think unless tbe breath ofthe lurigs con
curs and accords ; wherefore, - when he thinks tacitly, he
breathes tacitly ; if bethinks deeply, he breathes deeply ; he
draws in and relaxes, compresses and elevates the lungs, ac
cording to thought ; thus according to the influx of affection
from love, slowly, hastily, eagerly, mildly, or attentively ;
yea, if he holds his breath altogether, he cannot think, except
in his spirit from its respiratioii, which is riot manifestly per
ceived. IVorn speech : for there flows not from the mouth the
least ofthe voice without the assistance and help of the lungs;
for sound, wliich.is articulated into words, all exists from the
* From the Greek for heart. t From the Latin for lungs.

190 angelic wisdom conceening [PAET V.
lungs by the trachea and epiglottis ; wherefore the speech,
according to the inflation of those bellows, and the open
ing of their passage, is raised even to a clamor, and is di
minished, according to contraction ; and if the passage is
closed, speech ceases with thought.
383. Since the understanding corresponds to the lungs,
and fhence thought corresponds to the respiration of the
lungs, therefore, by soul and spirit in the word, is signified
the understanding ; as that ' Thou shalt love the Lord thy
God from thy whole heart, and from thy whole soul,' Matti
xxii. 37. ' That God will give a new heart and a new spirit,'
Ezek. xxxvi. 26. Psalm li. 10. That the heart signifies
the love of the will, was shown above ; hence by the soul
and spirit is signified the wisdom of the understanding.
That by the spirit of God, which is also called the Holy
Spirit, is understood the divine wisdom, and thence divine
truth, by which man has- illustration, may be seen in the
Doctrine op the New Jerusalem concerning the Lord,
n. 50, 51. HenPe it is, that ' The Lord breathed upon the
disciples, and said. Receive the Holy Spirit,' John xx. 22.
Hence also it is said, that ^Jehovah God breathed into the
nostrils of Adam the soul of lives, and he became a living soul,'
Gen. ii. 7 ; and that He said to the prophet, 'Prophesy upon
the wind, and say to the wind. Come from the four winds, O
breath, and breathe upon the slain, that they may live,' Ezek.
xxxvii. 9; in like manner elsewhere : hence it is that the
Lord is. called the breath ofthe nostrils, and also the breath
of life. Because the breath passes through the nostrils,
therefore by thein is signified perception ; and an intelU-
gent person is said to be of an acute nose [quick-scented],
and one who is not intelligent, to be of a duU nose [dull-
scented.] From this also it is, that spiiit and wind, in the
Hebrew language, and in some other languages, are
one word ; for the word spirit derives its origin from
animation ; wherefore also, when a man dies, it is said
that he breathes out his soul \anima.'\ From this also
it is, that man believes, that a spirit is wind, or something
aerial, such as is of the breath, breathed out from the lungs ;
in like manner of the soul. From these things it may be
evident, that by loving God with the whole heart ' and the
whole soul, is meant with aU the love and all the under
standing ; and that by giving a new heart and a new spirit,
is meant a new will and a new understanding. Because
spirit signifies understanding, therefore it is said of Beza-

PAET v.] the divine LOVE. 191
leel, ' Tliat he was filled with the spirit of wisdom, intelligence
and knowledge,' Exod. xxxi. 3 ; and of Joshua, ^That he was
filled toith the spirit of wisdom,' Deut. xxxiv. 9 ; and Nebu
chadnezzar said of Daniel, ' That an excellent spirit of know
ledge, intelligence and wisdom, was inhim,' Dan. vi. 3 ; and
in Isaiah, ' They that err in spirit shall know intelligence,'
xxix. 24. In Uke manner in many other places.
384. Since all things of the mind have relation to the will
and the understanding, and all things ofthe body to the heart
andthelungs, therefore in the head there are two brains, and
those distinct from each other, as are the will and the under
standing from each other : the cerebellum is particularly for
the wUl, and the cerebrum is particularly for the understand
ing. In like manner the heart and the lungs in the body are
distinct from the other things there ; they are separated by
the diaphragm, and are inclosed in their proper 'covering,
which is called the. pleura, and mak« that part ofthe body
which is caUed the breast. In the other parts of the body,
which are called members, organs, and viscera,these two are
conjoined; wherefore also there are pairs, as the arms and
hands, the loins and feet, the eyes, the nostrils ; in the body,
the kidneys, ureters, testicles ; and the viscera, which are not
pairs, are divided into right and left ; besides, the brain it
self into two hemispheres, the heart itself into two ventri
cles, and the lungs themselves into two lobes; and the
right of them has relation to the good of truth, and the
left to the truth of good ; or, what is the same, the right
has relation to the good of love, from which is the truth
of wisdom, and the left to the truth of wisdom from the
good of love: and because the conjunction of good and
truth is reciprocal, and by th^t conjunction there is made
as it were a one, therefore also these pairs in man act to
gether and conjointly in their functions, motions and senses.
385. V. That by this correspondence rkay be discovered
many arcana concerning the will and the understanding,
thus also concerning love and leisdom. — In the world it is
scarcely known what the will is, and what love is, since man
cannot love and from love will from himself, like as he can
understand and think as from himself; in like manner
as he cannot actuate the heart to moving itself from
himself, as he can actuate the lungs to respiririg from
himself. Now, because it is scarcely known in the world
what the will and love are, and yet it is known what the
heart and lungs are, for these two are visible to the eyes

192 angelic wisdom concerning [PAET V.
and may be examined, and also have been examined and de
scribed by anatomists ; but the will and the understanding
are not visible to fhe eyes, and cannot be examined ; there
fore, when it is known that they correspond, and by corres
pondence act as one, many arcana may be discovered con
cerning the will and the undprstanding, which cannot be oth
erwise discovered : as concerning the conjunction of the will
with the understanding, and the reciprocal conjunction ofthe
understanding with the will ; or, concerning the conjunc
tion of love with wisdom, and the reciprocal conjunction
of wisdom with love ; also concerning the derivation of
love into affections, and concerning the consociations of
the affections, and concerning their influx into the percep
tions and thoughts, and at length according to correspond
ence into the acts and senses of, the body. These and
more arcana may both be discovered and demonstrated
from the conjunction of the heart and the lungs, and from
the influx of the blood from the heart into the lungs, and
the reciprocal influx from the lungs into the heart, and
thence through the arteries into all the members, organs
and viscera of the body.
386. VI. That the Mind of Man is his Spirit, and that
the Spirit is a Man, and that the Body is the .External, by
which the Mind or Spirit feels and acts in its World. — That
the mind of man is his spirit, and that the spirit is a man,
can scarcely be believed by those who have thought, that
the spirit is wind, and that the soul is as something ethe
real,' such as is of the breath breathed out from tbe lungs ;
for the'y say. How can the spirit be a man, when it is a
spirit ; and how can the soul be a man, when it is a soul ;
in like manner concerning God, because He is called a
spirit. This idea concerning spirit and concerning the
soul, they have derived from this, that spirit and , wind
in some languages are one word ; also from this, that when
a man dies, it is said that he breathes out his spirit or soul ;
and that life returns, when the spirit or souls ofthe lungs
returns with persons suffocated or suffering a swoon ; and
because they do not then perceive any thing but wind and
air, they judge from the eye and the sense of the body that
the spirit and soul of a man after death, is not a man.
From this corporeal judgment concerning the spirit and soul
various hypotheses have arisen, and from them has origi
nated the belief, that man does not become a man until the
day of the last judgment, and that in the mean time he

PAET v.] THE DIVINE LOVE. 1 93
Stays somewhere, and waits, for reunion, according to what
was said in the Continuation concerning the last Jcijg-
ment, n. 32 — 38. Since- the mind of man is his spirit,
therefore the angels, who are also spirits, are called minds.
387. That the mind of man is his spirit, and that the
spirit is a man, is Jsecause by the mind are understood
all things of the will and understanding of man, arid these
are in their principles in the brains and in their deiiva-
tives in the body ; thus they are all things of mari,' as to thpir
forms ; and because it is so, therefore the mirid,' that' is,
the wiU and the understanding, actuates the: body arid all
things of it at pleasure. Does not the'body do whatever
the mind thinks and wills? The mifid, erects the ear for
hearing, directs the eye for sepiijt^ ;' f he mind moves the
tongue and lips to speaking; it actuates the hands and
fingers to doing whatever it pleases, and the feet to walk
ing whither it will. Is the body thus any thing but obedi
ence to its mind T Can the body be such, unless the mind
is in its derivatives in the body 1 Is it consistent with rea
son to think, that the body from obedience does, because
the mind so wills ? Thus they would be two, the one
above and the other below, and the one would command
and the other obey. Because this is not consistent, with
any reason, it follows, that the life of man is in its princi
ples in the brains, and in its derivatives in the bpdy, ac
cording to what was said above, n. 365 ; also that as the life
is in its prindiples, such it is in the whole and in every
part, n. 366; and that the life through these principles is
from every part iri the whole, and from the whole in every
part, n. 367. That all things ofthe mind have relation to the
will and the understanding; and that the will and the under
standing are the recepta,cles of love and wisdom from the
Lord, and that these two make the life of man, has been
shown in-the preceding pages.
388. From what has now been said it may also he seen,
that the mind of man is the man himself ; for the fij-.st tis
sue of the human form, or the human form itself With all
and every thing of it, is from principles continued frpm the
brain thr(mgh the nerves, according to what has also been
shoWn above. This is the form into which man comes af
ter death, and which is 'then called a spirit and an. angel,
and which is in all perfection a man, bul spiritual ; the
rnaterial form, which is' added and superinduced in the
world, is not a human forni from itself, but it is from that,
17

194 ANGELIC WISDOM CONCEENING [PAET V.
)
added and superinduced, that man may do uses in the natu
ral world, and also carry with hini, from the pure sub
stances ofthe world, some fixed continent of spiritual things,
and so continue and perpetuate life. It is according to an
gelic wisdom, that the mind" of man, not only in general,
but also in every particular, is in perpetual endeavor towards
the human form, because God is Man.
389. That man may be man," no part can be wanting,
neither in the head nor in the body, which exists in a per
fect man ; for there is not any thing there which does not
enter into that form and make it ; for it is the form of love
and- wisdom, which, viewed in itself, is divine ; aU the de
terminations of love and wisdom are in it, which are infi
nite in God Man, but finite in his image, which is man, an
gel and spirit : if any part were wanting, which exists in
man, there would be wanting something of determination
from love and wisdom corresponding to themselves, by
which the Lord might be with man from firsts in ulti
mates, and from his djvine love by his divine wisdom pro
vide uses in the created world.
390. VIL That, the Conjunction ofthe Spirit of Man
with the Body is by the Correspondence of his Will and Un
derstanding with his Heart and Lungs, and the Disjunction
hy the Notircorrespondence.^'Smce it has hitherto been un
known, that the mind of man, by which is understood the
will and understanding, is his spirit, and that the spirit is a
man, and it has been unknown that the spirit of man has
pulse and respiration, equally as his body ; it could not be
known that the pulse and respiration of the spirit in man
flow in into the pulse and respiration of his body, and pro
duce them. As therefore the spirit of man enjoys pulse
and respiration equally as the bpdy, it follows that there is
a similar correspondence of the pulse and respiration of
the spirit of man, with tbe pulse and respiration of his
body, for the mind, as was said, is his spirit ; wherefore,
when the correspondence of these two motions ceases, a
separation is made, which is death. Separation or death
ensues, when tbe body comes into such a state, from what
ever disease or accident, that it cannot act as one with its
spirit ; for thus correspondence perishes, and with corres
pondence conjunction ; not when respiration ^lone ceases,
but when the pulsation ofthe heart ceases ; for as long as the
heart is moved, so long the love with its^ vital heat remains,
and preserves life ; as is maniiiest from swoons and from

PAET v.] THE DIVINE LOVE. 195
suffocations, also from the state of life of the embryo in
the womb. In a word the Ufe of man's body depends on
the correspondence- of its pulse and respiration with the
pulse and respiration of his spirit, and when that corres
pondence ceases, the life ofthe body ceases, and his spirit
departs, and continues its Ufe in the spiritual world, which
is so like his life in the natural world, that he does not
know that he is deceased. Most people, after two days,
are out of the body in the spiritual world ; for, after two
days, I have spoken 'with some.
391. That a spirit enjoys pulse and respiration equally
as a man of the world in the body, cannot be confirmed
otherwise than from spirits and angels themselves, when
opporturiity is given to speak with them : this opportunity
has been given to me ; wherefore, being asked concerning
this matter, they said that they were equally men as the
men in- the world, and that they equally have a body, but a
spiritual one, and that they feel equally the pulsation ofthe
heart in the bi-east, and of the arteries in the wrists, as
those who are men in the natural world :. concerning this
I have asked many, and they said alike. That the spirit
of man respires in his body, has been given to know from
my o^yn experience; opportunity was once given to the
apgels to lead my respiration and to diminish it at pleasure,
and at length to withdraw it, until only the respiration of
tny spirit remained, which I then perceived by sense. That
the like took place with me, when it was given to know the
state of the dying, may be seen in the work concerning
Heaven and Hell, n. 449. Several times also I have
been reduced to the respiration of my spirit alone, which
I then perpeived by sense concordant with the common
respiration of heaven. Many times also I have been in a
similar state with the angels, and also elevated to them into
heaven, and then in the spirit out ofthe body, and have spoken
with them with a respiration the same as in the world.
From these and other Uving proofs it was manifested to
me, not only that the spirit of man respires in the body,
but also after it has left the body ; and that the respiration
of the spirit is so tacit, that it is not perceived by man, and
that it flows, into the manifest respiration of the body,
scarcely otherwise than as the cause into the effect, and the
thought into the lungs, and through the lungs into speech.
From these things-also it is manifest, that the conjunction
of the spirit and tbe body in man, is by the correspondence
of the cardiacal motion and the pulmonary motion of both.

196 ANGELIC WISDOM CONCEENING [PAET V.
392. That these two motions, the cardiacal and the
pulmonary, exist and persist, is because the universal an
gelic heaven, as well in general as in particular, is in these
two motions of life : that the universal angelic heaven is in
them, is because the Lord from the sun, where He is, and
which is from Him, infuses them;, for that sun actuates
these two motions from the Lord. And because all things
of heaven and the world depend on the Lord through
that sun in such connexion from form as a work connected
from first to lasts, and because the life of love and wisdom
is from Him, and all the powers of the universe are from
life, it is manifest that their origin is not from elsewhere.
It follows, that their variation is according to the reception
of love and wisdom.
393i Ofthe correspondence of those motions more wiU
be said in what follows ; as, what that correspondence is
with those who respire with heaven, and what with those
who respire with hell ; also, what with those who speak
with heaven, and think with hell; thus, what itis with
hypocrites, flatterers, dissemblers, and others.
394. That Prom the Correspondence of the Heart
WITH the Will, and of , the Understanding with "Jhe
Lungs, may be known all Things that can be known
CONCERNING the WlLL AND UNDERSTANDING, OR CONCERN
ING Love and Wisdom, thus all that can concerning the
Soul of Man. — In the learned world many have toiled in
the inquiry concerning the soul ; but because they knew
nothing concerning the spiritual world, and concerninff the
state of man after death, they cojild not do otherwise than
construct hypotheses, not concerning the soul, what it is,
but concerning its operation upon the body. Concerning
the soul, what it is, they could not have any other idea,
than as of some purest thing in ether; and concerning its
continent, than as of ether. On this, however, they durst
not publish but little, lest they should attribute something
natural to the soul, knowing that the soul is spiritual. Now
because they so conceived of the soul, and yet it was
known to them, that the soul operates ujion the body, and
produces all things of it, which have relation to its sense
and motion; therefore they have toiled, as was said, in the
inquiry concerning the ojteration of the soul upon the body,
which some said was effected by influx, and some by har
mony; But because nothing was thus disclosed, in which
the mind, which wishes to see whether it is so, can acqui
esce, therefore it has been given me to speak with ano-els-

paet v.] the DIVINE LOVE. 197
and by their wisdom to be illustrated concerning this mat
ter ; from which is this, that the soul of man, which lives
after death, is his spirit, and that this is in perfect form a
man, and that the soul of this is the will and the understand
ing, and that the soul of these is love and wisdom from the
Lord, and that these t;wo are what make the life of man,
which is from the Lord alone, and that the Lord, for the' sake
ofthe reception of Himself by man, causes life to appear as
if it were man's ; but lest man should ascribe life to himself as
his own, and thus withdraw himself from the reception of
Him, the Lord has also taught that the all of love, which is
called good, and the all of wisdom, which is called truth, is
from ifim, and nothing of them from man ; and because these
two are life, that the all of Ufe, which is life, is from Him.
395. Since the soul, as to its very being, is love and Wis
dom; and these two are from fhe Lord with man, therefore
with man were created two receptacles, which ajso are the
habitations of the Lord with man, one for love, and the
other for wisdom ; that which is for love is called the will,
and the other which is for wisdom is called the understand
ing. Now, because love and wisdom in the Lord are dis
tinctly one, as may be Seen above, n. 17 — ^22 ; and the di
vine love is of his divine wisdom, and the divine wisdom is
of his divine love, n. 34 — 39 ; and they in like manner pro
ceed from God-Mari, that is, the Lord ; therefore in man,
these two receptacles and habitations, which are called tbe
will and the understanding, were so created by the Lord,
that they may be distinctly two, but still may act as one in
every operation and in every sensation ; for the will and
the understanding cannot be separated in them. But that
man may be able to become a receptacle and habitation,
from the necessity of the end, it was caused that the under
standing of man might be elevated above his proper love
into a certain light of wisdom, in the love of which he is
not, and by it see and be taught how he should live, that he
may also ciome into that love, and thus enjoy blessedness
to eternity. Now, because man has abused the faculty of
elevating bis understanding above his own proper love,
therefore he has destroyed in himself that, which might
have been the receptacle and habitation ofthe Lord, that is,
of love and wisdom from the Lord, by making his will a hab
itation ofthe love of self and the world, and his understand--
ing a habitation ofthe confirmations of those loves. This is
this origin, that those two habitations, the wiU and the und^r-
17*

198 ANGELIC WISDOM CONCEENING [PAET V.
Standing, have become the habitations of infernal love, and
by confirmations in favor of them, of infernal thought,
which in hell they consider as wisdom.
396. The cause that the love of self ^and the love of the
world are infernal loves, and that mari could come into.
them, and so destroy the will and understanding with him
self, is because the love of self arid the love of the world
are from creation heavenly, for- they are loves of the natu
ral man subservient to spiritual loves, as foundations are
subservient for houses ; for man from the love of self and
of the world wishes well to his body, he wishes to be fed,
clothed, housed, to consult the good of his house, to seek
for employment for the sake of use, yea, to be honored ac
cording to the dignity of the thing which he administers,
for the sake of obedience, and also to be delighted and re
created from the enjoyments of the world; but all these for
the sake ofthe end, which should be use ; for by these he is
in a state to serve the Lord, and to serve the neighbor ; but
when there is no love of serving the Lord and serving his
neighbor, and only a love of serving self from the world,
then that love from heavenly becomes infernal, for it causes
man to immerse his mind and mind [mens et animus'] in his
proprium, which in itself is all evil.
397. Now lest man by the understanding should be in
heaven, as he may be, and by the will in hell, and lest he
should thus have a divided mind, therefore after death all
of the understanding, that is above his proper love, is re
moved ; whence it comes to pass that the will and the un
derstanding with all at length act as one : with those who
are in heaven the will loves good and the understanding
thinks truth ; but with those who are in hell, the will loves
evil, and the understanding thinks falsity. Man does in
like manner in the world when he thinks from his spirit,
which happens when he is alone, although many think oth
erwise when they are in the body, which happens when
they are not alpne : that they then think otherwise, is be
cause they elevate their understanding above the proprium
of their will, or the love of their spirit. These things are
said, that it may be known, that the will and the understand
ing are two distinct things, and that nevertheless they were
created to act as one ; and that they are forced to act as
one, even after death, if not before.
398. Now because love and wisdom, and thence the will
and the understanding, are what are called the soul, and

part v.] the DIVINE LOVE. 199
in what follows it is to be told how the soul acts upon
the body, and operates all things of it, and this may be
known from the correspondence ofthe heart with the will,
and of the lungs with the understanding ; therefore by that
correspondence are disclosed the things which follow. I.
That love or the will is the very life of man. II. That
love or the will continually makes effort to the human form,
and to all thirigs which are of the human form. III. That
love or the will without a marriage with wisdom or the un
derstanding cannot do anything by its human foi'm. IV.
That love or the will prepares a house or bridal chamber for
the future spouse, which is wisdom or the understanding.
V. That love or the will also prepares all things in its hu
man form, that it may be able to act conjointly with wis
dom or the understanding. VI. That when the nuptials
are effected, the first conjunction is by the affection of
knowing, from which is the affection of truth. VII. That
the second ponjunction is by the affection of understanding,
from which is the perception of truth. VIII. That the
third conjunction is by the affection of seeing it, from which
is thought. IX. That love- or the will by these three con
junctions is in its sensitive life and in its active life. .X.
That love or the will introduces wisdom ortheundeistand-
ing into all things ofits house. XI. That love or the will does
nothing except in conjunction with it. XII. That love orthe
, will conjoins itself to wisdom or the understanding, and
causes wisdom or the understanding to be reciprocally con
joined. XIII. That wisdom or the understanding, from the
power given to it by love or the will, can be elevated, and re
ceive the things which are of light from heaven, and perceive
them. XIV. That love or the will can in hke manner be
elevated and perceive the thhigs which are of heat from
heaven, if it loves its spouse iri that degree. XV. That
otherwise love or the will draws down wisdom or the, un
derstanding from its elevation, that it may act as one with
itself. XVI. That love or the will is purified by wisdom
in the understanding, if they are elevated together. XVII.
That love or the will is contaminated in, the understanding
and by it, if they are not elevated together. XVIII. That
love purified bywisdom in the understanding becoipes spir
itual and heavenly. XIX. That love contaminated in the
understanding, and by it, becomes natural and sensual.
XX. That still there remains the faculty of understanding,
which is called rationality, and the faculty of acting, which

200 ANGELIC WISDOM CONCEENING [PAET V.
is called liberty. XXI. That spiritual and heavenly love
is love towards the neighbor, and love to the Lord ; and
that natural and sensual love is the love of the world and
the love of self. XXII. That it is the same with charity
and faith, and with their conjunction, as it is with the will
and the understanding, and with their conjunction.
399. I. That Love or the Will is the very Life of Man,
follows from the correspondence of the heart with the will,
of which above, n. 37S — 381 ; for as the heart acts in the
body^ so the will in the mind ; and as aU things of the body
depend as toexistence and as to motion on the heart, so do
all things of the mind, as to existence and as to life, on
the will. ' It is said on the will, but it is meant on love,
because the will is the receptacle of love, and love is life
itself, as riiay be seen above, n. 1 — 3 ; and love which is
life itself, is from the Lord alone. That from the heart
and its expansion into the body by the arteries and veins,
it may be known that luve or the will is the life of man, is
because the things which correspond to each other act in
like manner, with the difference, that one is natural and the
other spiritual. How the heart acts in the body is manifest
from ariatomy, as that every thing lives, or is in compli
ance with life, where the heart acts by the vessels sent forth
from itself; and that every thing does not live, where the
heart does not act by its vessels : and moreover, the heart
is the first, and last thing that acts in the body : that it is
the first, is evident from embryos, and that it is the last, is
evident from dying persons, and that it acts without the co
operation of the lungs, is evident from persons suffocated,
and from swoons. Hence it may be seen, that as the sub
stituted life of the body depends on the heart alone, so in
like manner the life of the mind on the will alone ; and
that the will lives when thought ceases, in like manner as
the heart, when respiration ceases ; as is also manifest from
embryos, dying persons, persons suffocated, and swoons.
From which it follows, that love or the will is the very life
of man.
400. II. That Love or the Will continually makes Effort
to the human Form, and to all Things, which are of the hu
man Form, is manifest from the correspondence of the
heart with the wiU; for it is known, that aU things ofthe
body are formed in the womb, and that they are formed by
fibres from the brains, and by blood-vessels from tbe heart,
and that the contextures of all the organs and viscera are

PAET v.] THE DIVINE LOVE. 201
formed from these two ; from which it is manifest, that all
things of man exist from the life of the will, which is love,
by its principles from the brains through the fibres, and all
things of his body from the heart through the arteries and
veins. From these things it is plainly manifest that life,
which is love, and thence the will, continually makes effort
to the human form ;. and because the human form' consists
of all those things which are in man, it follows that love or
the will is in the continual endeavor and effort of forming all
those things. That there is an endeavor and effort to the
human form, is because God is man, and divine love and
divine wisdom is His life ; from which is the all of life.
Any one may see, that unless life, which is very man, acted
into that which in itself is not life, no such thing could he
formed as is in man, in whom there are thousands of thous
ands of things which make one, and unaniriiously conspire
to the image of the Ufe from which they are, that man
may be able to become a receptacle and habitation of Him.
From these things it riiay be seen, that love, and from love
the will, and from the will the heart, are in continual effort
to the human form.
401. III. That Love or the Will, without a Marriage
with Wisdom or the Understanding, cannot do any Thing by
its human Form. — This also is manifest from the corres
pondence of the heart with the will : the embryo man lives
in the heart, but not in the lungs ; for then the blood does
not flow in from the heart into the lungs, and give him the
faculty of respiration, but through the foramen into the left
ventricle of the heart ; wherefore the embryo cannot then
move anything ofthe body, for it lies confined ; neither can it
feel any thing, for the organs of the senses are shut up. It
is the same with love or the will, from which it still Uves,
but in obscurity, that is, without sense and act : but as soon
as- the lungs are opened, which is done after birth, then it
begins to feel and to act, and in like manner to will and to
think. Hence it may be evident, that love or the will,
without a marriage with wisdom or the understanding,
cannot do any thing by its human form.
402. IV. That Love or the Will prepares a House or
Bridal Chamber for the future Spouse, which is Wisdom or
the Understanding.— In the created universe and in every
thing of it there is a marriage of good and truth, and this
is from hence, bepause good is of love, and truth is of wis
dom, and thesie two are in the Lord, and from Him all

202 ANGELIC WISDOM CONCEENING [PAET V.
things are created. How this marriage exists in man may
be seen in a mirror, in the conjunction of the heart with
the lungs ; for the heart corresponds to love or good, and
the lungs to wisdom or truth, as above, n. 378—^381, 382
— 334. From that conjunction it may be seen how love or
the will betroths to itself wisdom or the understanding, and
afterwards weds her, or as it were enters into marriage
with her : it betroths her to itself, in that it prepares a
house or bridal chamber for her, and it weds her, in that it
conjoins her to itself by affections, rind then acts wisdom with
her in that house. That it is so, cannot be fully described,
except in spiritual language, because love and vvisdOm, and
thence the will and the understanding, a,re spiritual, -which
indeed may be set forth in natural language, but not to per
ception unless obscure, for want of a knowledge of what
love is, what wisdom is, also what the affections of ^ood
are, and what the affections of wisdom, which are affections
of truth. But still it may be seen what is the betrothment
and what the marriage of love with wisdom, or of the wiU
with the understanding, by a parallelism, which is given by
their correspondence with the heart and the lungs : for it
is like with the latter as with the former; so Uke, that
there is no difference at all, except that one is spiritual and
the other natural. From the heart therefore and the lungs
it is evident, that the heart first forms the lungs, and after
wards conjoins itself to them : it forms the lungs in the
embryo, and conjoins itself to them after birth : this the
heart does in its house, which is called the breast, where
their lodgment is, separated from the rest ofthe body by a
partition, which is called the diaphragm, and by an envel
ope, which is called the pleura. It is the same with love
and wisdom, pr with the will and the understanding.
403. V. That Love or the Will prepares all Things in
its human Form, that it may act coryointly with Wisdom or
the Understanding. — It is said the will and the understanding,
but it should be well Imown, thatthe will is the whole man,
for the will with the understanding is in its principles in
the brains, and in its derivatives in the body, and thence in
the whole and in every part, as was shown above, n. 365
— ^367. Hence it may be evident, that the wUl is the whole
man as to the form itself, both general and particular, of all
things ; and that the understanding is its companion, as the
lungs are ofthe heart. Let every one take heed to himself
lest he entertain an idea of the will, as of something sep-

PAET v.] THE DIVINE LOVE. 203
arate from fhe human forrn, for it is the same. From this
it may be seen, not only how the will prepares a bridal
chamber for the understanding, but also how it prepares
all things in its house, which is the whole body, that it may
act conjointly with the understanding. This it prepares in
such a manner, that all and every thing of the body may
be conjoined to the understanding, as they are conjoiried to
the will, or that all and every thing of the body may be in
compliance to the understanding, as they are in compliance
to the will. How each and all things of the body are pre
pared for conjunction with the understanding as with the
will, cannot be seen, except as in a mirror or in an image,
by anatomical science in the body : by that it is known
how all things in the body are connected, that when the
lungs respire each and all things in the whole body are ac
tuated by the respiration ofthe lungs ; at the same time also
by the pulsation ofthe heart. From anatomy it is known,
that the heart is conjoined to the lungs by the auricles, and
that these are continued into the interiors of the lungs ;
also that all the viscera ofthe whole body are conjoined by
ligaments with the cavity of the breast, and so conjoined,
that when the lungs respire, aU and every thing, in the
general and in part, receives something from the respira
tory motion ; for when the lungs are inflated, then the ribs
expand the thorax, the pleura is dilated, and the diaphragm
is pressed downwards, and with these all the lower parts-
of the body, which are connected with them by ligaments,
receive some action from the action of the lungs : I will not
mention more, lest those who are not in anatomical science,
from ignorance ofthe terms of that science, should come into
obscurity concerning this matter. Only consult those who
are expert and skilful in anatomy, whether all things in the
whole body, from the breast to the lowest, are not so con
nected, that when the lungs are inflated by respiration, all
and every thing is excited to an action synchronous with
that of the lungs. From these things now it is manifest,
what conjunction is prepared of the understanding with all
and every thing of the human form by the will : only ex
amine the connection, and survey them with an anatomical
eye, and afterw9,rds according to the connection consider
their cooperation with fhe respiring lungs and with the
heart, and then instead of the lungs think of the under
standing, and instead of the heart the will, and you will

204 ANGELIC WISDOM CONCEENING [PAET V.
404. VI. That when the Nuptials are effected, the first Con
junction is by the Affection of knowing, from which is the Af
fection of Truth.— By nuptials is understood the state of
man after birth, from the state of ignorance even to the
state of inteUigpnce, and from this to the state of wisdom:
the first state, which is that of mere ignorance, is not here
understood by nuptials ; because then there is no thought
ofthe understanding, but only an obscure affection, which
is of love or of the will : this state is the initiation to the
nuptials. That in the second state, which man has in child
hood, there is an affection of knowing, is known : by this
the infant child learns to speak, and learns to read, and af
terwards learns successively such things as are of the un
derstanding. That love, which is of the will, operates this,
cannot be called in doubt ; for unless love or the will did
it, it would not be done. That every man after birth has
the affection of knowing, and that by it he learns the things,
from vvhich his understanding by degrees is formed, grows,
and is perfected, every one acknowledges when from reason
he consults experience. That thence is the affection of
truth is also manifest, for when man from the affection of
knowing has become intelligent, he is not so much led by
an affection for knowing, as by an affection for reasoning,
and for concluding such things as are of his love, whether
they are economical, civil or moral : when this affection is
elevated even to spiritual things, it becomes the affection
of spiritual truth. That its first or beginning was the af
fection of knowing, may be seen from this, that the affec
tion of truth is an exalted affection of knowing ; for to be af
fected by truths is, from affection to will to know them, and
when one has found them, from the delight of affection to im
bibe them. VII. That the second Conjunction is by the Affection
of Understanding, from tvhich is the Perception of Truth,
is manifest to every one, who will view this from rational
intuition. From rational intuitipn it. is manifest, that the
affection of truth, and the perception of truth, are two fac
ulties ofthe understanding, which with some come together
into one, and with others, not : they come together into
one with those who wish to perceive truths in the under
standing, and not with those who only wish to know truths ;
it is also manifest, that every orie is so much in the percep
tion of truth, as he is in the affection of understanding; for
take away the affection of understanding truth, and there
wiU be no perception of truth, but give the affectionof un-

PAET v.] THE DIVINE LOVE. 205
derstanding truth, and there will be a perception of it ac
cording to the degree ofthe affection of it; for a man, who
has sound reason, never lacks the perception of truth, pro-'
vided he has the affection of understanding truth : that
every man lias the faculty of understanding truth, which is
called rationality, was shown above. VIII. That the third
Corvjunction is by the Affection of seeing it, from which
is Thought. That the affection of knowing is one thing,
the affection df understariding another, and the affection of
seeing it another; or that the affection of truth is one
thing, the perception of truth another, and thought another,
is not manifest, except obscurely with those who cannot
distinctly perceive the operations of the mind, but it is
clearly manifest with those who can distinctly : that this is
not manifest except obscurely with those who do not dis
tinctly perceive the operations of the mind, is because they
are at. the same time in thought with those who are in the
affection of truth and in the perception of truth, and when
they are together they cannot be distinguished. Man is in
manifest thought, when his spirit thinks in the body, which
is especially done when he is in company with others ; but
•vhen he is in the affection of understanding, and thereby
comes into the perception of truth, then he is in the thought
of his spirit, which is meditation, which indeed falls into
thought of the body, but a tacit one, for it is above it, and
looks upon the things which are of thought from the
memory, as below it, for from them it either concludes or
confirms ; but the affection itself of truth is not perceived
otherwise than as an effort of the will from a certain
pleasure, which is inwardly in meditation as the life of it,
which is but little attended to. From these things now it
may be evident, that these three, the affection of truth, the
perception of truth, and thought, follow in order from love,
arid that- they do not exist elsewhere than in the under
standing; for when, love enters tbe understanding, which.
is done when conjunction is made, then it first produces
the affection of truth, afterwards the affection of under
standing that which it knows, and at length the affection
of seeing in fhe thought ofthe body that which it under
stands ; for thought is nothing else but internal sight.
Thought indeed exists first, because it is of the natural
mind, but thought from the perception of truth, which is
from the affection of truth, exists last : this thought is the
thought of wisdom, but that is thought from the memory
18

206 ANGELIC WISDOM CONCEENING [PAET V.
by the sight of the natural mind. All the operations of
love or ofthe will out ofthe understanding refer themselves
not to the affections of truth, but to the affections of good.
4t)5. That these three, from love which is of the wiU,
follow in order in the understanding, may indeed be com
prehended by the rational man, but yet not clearly seen,
and so confirmed even to beUef. Now because love, which
is of the will, by correspondence acts as one with the
heart, and wisdom, which is ofthe understanding, acts as
one with the lungs, as was shown above, therefore the
things which were said just above, n. 404, concerning the
affection of truth, the perception of truth, and thought,
cannot elsewhere be more clearly seen and confirmed, than
in the lungs and their structure ; wherefore these are to be
described in a few words. The heart after birth sends the
blood into the lungs from its right ventricle, and after its
circulation it admits it into its left ventricle, thus it opens
the lungs ; this the heart does by the pulmonary arteries
and veins. The lungs have bronchia, which are. ramified,
and atlength go off into vesicles, into which the lungs ad
mit the air and so respire. Around the bronchia and their
ramifications there are also arteries and veins, which are
called bronchial, arising from the azyga or vena cava and
the aorta : these arteries and veins are distinct from the
pulmonary arteries and veins. From these things it is
manifest that the blood flows into the lungs by two ways,
and flows out of them by two ways; hence it is, that the
lungs ean respire not synchronously with the heart : that
the alternations of the heart, and the alternations ofthe
lungs do not act as one, is kilown. Now, because there is
a correspondence of the heart and the lungs with the -will
and the understanding, as has been shown, and the cim-
junction by correspondence is such, that as the one acts so
does the other, it may be seen from the influx of the blood
from the heart into the lungs, how the will flows into the
understanding, and makes those things, which were stated
just above, n. 404, concerning the affection and perception
of truth, and concerning thought : tbe correspondence dis
closed this to me, and still more concerning them, which
cannot be described in few words. Since love or the will
corresponds to the heart, and wisdom or the understanding
corresponds to the lungs, it follows that the blood-vessels
of the hcE^rt in the lungs correspond to the affections of
truth, and that the ramifications of the bronchia of the

PAET v.] THE DIVINE LOVE. ^07
lungs correspond to perceptions and thoughts from those
affections. He who examines all the textures ofthe lungs
from these origins, and makes a parallelism with the love
ofthe will, and with the wisdom ofthe understanding, may
as in a certain image see the things which were stated
above, n. 404, and so be confirmed to belief. But because
those things, which are of anatomical science respecting
the heart and lungs, are known to few, and to confirm
any thing by what is unknown induces obscurity, therefore
I forbear to point out the parallelism by more words.
406. IX. That Love or the Will by these three Conjunc
tions is in its sensitive Life and in its activcLife. — That
love without understanding, or affection which is of love
without thought whicli is of the understanding, cannot feel
nor act in the body, is because love without understanding
is as if blind, or affection without thought is as if in the dark ;
for the understanding is the light from which love sees ;
the wisdom of the understanding is also from the Ught
which proceeds from the Lord as a sun. Since therefore
the love ofthe will, without the light of the understanding,
sees nothing and is blind, it follows, that without the light
ofthe understanding the senses ofthe body also would be
in blindness and dullness ; not only the sight and the hear
ing, but also the rest. That the other senses would be also,
is because all perception of truth is of love iu the under
standing, as was shown above, and all the senses of the
body derive their perception from the perception of their
mind. It is the same with every act of the body ; for an
act fi'om love without understanding is as an act of a man
in the night ; for then a man does not know what he acts,
thence in the act there would be nothing from intelligence
and wisdom ; which act cannot be called a living act : an
act also derives its being from love, and its quality from
intelligence. Besides, all the power of good is by truth ;
wherefore good acts in truth, and thus by it, and good is of
love, and truth is ofthe understanding. From these things it
may be evident, that love or the will, by these three con
junctions, of which above, n. 404, is in its sensitive life
and in its active life.
407. That it is so, may be confirmed to the life from
the conjunction of the heart with the lungs, because there
is such a correspondence between the will and the heart,
and between the understanding and the lungs, that as love
acts with the understanding spiritually, so does the heart

208 ANGELIC WISDOM CONCEENING [PAET V.
with the lungs naturally ; hence what has been said above
may be seen as in an image presented to the eye. That
man is not in any sensitive life, nor is in any active life,
when the heart and lungs do not act together, is evident
from the state of the embryo or infant in the womb, and
from its state after birth : so long as man is an embryo, or
in the womb, the lungs are closed, hence he has not any
sense, nor any action ; the sensories are shut up, the hands
are tied and in like manner the feet ; but after birth the
lungs are opened, and as these are opened, so man feels
and acts : the lungs are opened hy the blood sent in from
the heart. That man is not in any sensitive life, nor in any
active life, without the cooperation ofthe heart and lungs,
is also manifest from swoons ; in these the heart only acts,
and not the lungs, for then the respiration is taken away :
that in these there is no sensation, nor any action, is known.
It is similar with a man who is suffocated, whether it is by
wafer, or by any thing that stops up the larynx, and closes
the passage for the respiration of the lungs :' that a man
then appears as dead, feels nothing and does nothing, and
that still he lives in the heart, is known ; for he returns
into both kinds of life, the sensitive and the active, as soon
as the obstructions of the lungs are removed. Tbe blood
indeed makes the circle in the mean time through the
lungs, but by the pulmonary arteries and veins, but not by
the bronchial arteries and veins, and these give to man the
faculty of respiration. It is the same with the influx of
love into the understanding.
408. X. That Love or the Will introduces Wisdom or
the Understanding into all Things of its House. — By the
house of love or of the will is understood the whole man as
to ali things which are of his mind ; and because these cor
respond to all things of the body, as was shown above, by
house is also understood the whole man as to all things
vBhich are of his body, which are called members, organs
and viscera. That the lungs are introduced into all these,
in like manner as the understanding into all things ofthe
mind, may be evident from what has been shown above,
viz. That love or the will prepares a house or bridal cham
ber for the future spouse, which is wisdom or the under
standing, n. 402 ; and, that love or the will prepares all
things in its human form, or in its house, that it may be
able to act conjointly with wisdom or the understanding,
n. 403. From what is there said it is manifest, that all and

PAET v.] THE DIVINE LOVE. 209
each of the things in the whole body are so connected by
Ugaments sent forth from the ribs, the vertebrae, the
sternum, the diaphragm, and the peritonaeum which de
pends on tbem, that, when the lungs respire, they are
drawn and carried into alternate acts in like manner. That
the alternations of respiration also enter into the viscera
themselves, even to their inmost recesses, may be evident
from anatomy ; for tbe above mentioned liganients cohere
with the envelopes of the viscera, and the envelopes by in
sertions enter even to the ininosts of them, as also do the
arteries and veins by ramifications : hence it may be evi
dent, that the respiration of the lungs is in all conjunction
with the heart, in all and every thing of the body ; and
that the conjunction may be in every way, the heart itself
also is in the pulmonary motion, for it lies in the bosom of
the lungs and adheres to them by the auricles, and rests
upon the diaphragm, from which also its arteries partici
pate of the pulmonary motion. Moreover the stomach is
in a similar conjunction, by the coherence of its oesophagus
with the trachea. These anatomical facts are adduced,
to the end that it may be seen what kind of conjunction
there is of love or the will with wisdom orthe understanding,
and of both in concert with all things of the mind ; for
it is similar.
409. XI. That Love or the Will does nothing except in
Conjunction with Wisdom or tlie Understanding. — For since
love has not any sensitive life, nor any active life, without
the understanding; and since love introduces the under
standing into all things of tbe iriind, as was shown above,
n. 407, 408 ; it follows thatlove or the will does nothing
except in conjunction with the understanding ; for what is
it to act from love without understanding % This cannot be
called otherwise than irrational, for the understanding in
structs what is to be done, and how it is to be done : this
love does not know without the uriderstanding ; wherefore,
there is such a marriage between love and the understand
ing, that, although they are two, still they act as one.
There is a similar marriage between good and truth, for
good is of love, and truth is of the understanding. Such a
marriage there is in each ofthe things ofthe universe,
which were created fromthe Lord; their use refers itself
to good, and the form of use to truth. From this marriage
it is, that in all and every thing of the body there is a right
and a left, and the- right refers itself to good from which is
18*

210 ANGELIC WISDOM CONCEENING [PAET V.
truth, and the left to truth from good, thus to conjunction.
From this it is that there are pairs in man ; there are two
brains, there are two hemispheres of the brain, there are
two ventricles ofthe heart, there are two lobes ofthe lungs,
there are two eyes, ears, nostrils, arms, hands, loins, feet,
kidneys, testicles, &c. ; and where there are not pairs,
there is a right and a left. These are so, because good
looks to truth, that it may exist, and truth looks to good
that it may be. It is the same in the angeUc heavens, and
in each of their societies. More on this subject may be
seen above^ n. 401, where it is shown, that love or the will,
without marriage with wisdom or the understanding, can
not do any thing by its human form. The conjunction of
evil and falsity, which is opposite to the conjunction of
good and truth, will be spoken of elsewhere.
410. XII. That Love or the Will conjoins itself to Wis
dom or Ihe Understanding, and causes Wisdom or the Under
standing to be reciprocally conjoined.-^-That love or the will
conjoins itself to wisdom or the understanding, is manifest
from their correspondence with the heart and lungs. Ana
tomical experience teaches, that the heart is in the motion
of its life, when not yet the lungs. Experience teaches this
from those who suffer swoon, and from those who are suf
focated ; also from embryos in the womb, and from chick
ens in eggs. Anatomical experience also teaches, that the
heart, while it acts alone, forms the lungs, and so adapts
them, that it may operate respiration there ; and that it
also fprms the other viscera and organs, so that it. may
operate in them various uses, the organs of the face, that
it may have sense, the organs of motion, that it may act,
and the rest of the body, that it may exhibit uses corres
ponding to the affections of love. From these things it is
first evident, that as the heart produces such things for the
sake of the various functions, which it is to exercise in the
body, so love does Uke things in its receptacle, which is
called the will, for the sake ofthe various affections, which
make its form, which that it is the human form, was shown
above. Now, because the fir.st and proximate affections of
love are the affection of knowing, the affection of under
standing, and the affection of seeing that which it knows
and understand.s, it follows that love forms the understand
ing for them, and that it actually comes into them, when
it begins to feel and act, and when it begins to think. That
the understanding contributes nothing to this, is evident

PAET V.J THE DIVINE LOVE. 211
from the parallelism ofthe heart and lungs, of which above.
From these things it may be seen, that love or the will con
joins itself to wisdom or the understanding, and not wis
dom or the understanding conjoins itself to love orthe will;
and hence also it is evident, that the, science, which love
acquires to itself from the affection of knowing, and the
perception of truth which it acquires from the affection of
understanding, and thought which it acquires from the af
fection of seeing that which it knows and understands, are
not of the understanding, hut are of love. Thoughts, per
ceptions, and thence sciences, flow in indeed from the
spiritual world, but still they are not received by the under
standing, but by the love according to its affections in the
understanding. It appears as if the understanding received
them, and not love orthe will; but it is a fallacy: it ap
pears also as if the understanding conjoined itself to love
or the will ; but this also is a fallacy : love or the will con
joins itself to the understanding, and causes that it may be
reciprocally conjoined : that it is reciprocally conjoined
is from the marriage of love with ijt ; thence is made a
conjunction as it were reciprocal from life,, and thence is
thc-power of love. It is the same with the marriage of
good and. truth, for good is of love, and truth is ofthe un
derstanding ; good operates all things and receives truth
into its house, and conjoins itself with it, so far as it agrees.
Good can also admit truths which do not agree, but it does
this fifom the affection of knowing, understanding, and
thinking its own things, when it has not as yet determined
itself to uses, which are its ends, and are called its goods.
Reciprocal conjunction, or that of truth with good, there is
none at all : that it is conjoined reciprocally is from the
life of good. Hence it is that every man, and every spirit
and angel, is regarded by the Lord according to his love
or good, and no one according to his understanding or
truth separate from love, or good ; for the life of man is his
love, as was shown above, and his life is as he has exalted
his affections by truths, that is, as he has perfected his af
fections from wisdom : for the affections of love are exalted
and perfected by truths, thus by wisdom ; and then love
acts conjointly with it, as if from it ; hut it acts from itself
by it, as by its own form, which derives nothing at all from
the understanding, but every thing from some determina
tion of the love, which is called affection.
411. Love calls all those things its goods, which favor

212 ANGELIC WISDOM CONCEENING [PAET V.
it, and it calls all those its truths, which as means lead to
goods ; and because they are means, they are loved and
become of its affection, and thus they become affections in
form; wherefore truth is no other than the form of affec
tion which is of love : the human form is no other than the
form of all the affections of love : beauty is its intelUgence,
which it acquires to itself by truths, which it receives either-
from sight or hearing external and internal. These are what
the love disposes into the form of its affections, which
forms are in much variety, but all derive their similitude
from their common form, which is the human : all these
forms are to it beautiful and lovely, but the rest are to it
unbeautiful and unlovely. From these things also it is evi
dent, that love conjoins itself to the understanding, and
not the reverse ; and that reciprocal conjunction also is
from love : this is what is understood by love or the will
causing wisdom or the understanding to be reciprocally
conjoined. 412. These things which have been said may in a cer
tain image be seen and thus confirmed, from the corres
pondence of the heart with love, and of the lungs with the
understanding, of which above ; for when the heart corres
ponds to love, then its determinations, which are arteries
and veins, correspond to affections, and in the lungs to af
fections of truth ; and because in the lungs there are also
other vessels, wbich are called air-vessels, by which respi
ration is made, therefore these vessels correspond to per
ceptions. It should indeed be known, that the arteries and
veins in the lungs are not affections, and that respirations
are not perceptions and thoughts, but that they are cor
respondences, for they act correspondently or synchro
nously; in like manner as the heart and lungs, that
tbey are not love and understanding, but that they are
correspondences ; and since they are correspondences,
one may be seen in the other. He who knows all the
fabric ofthe lungs from anatomy, if he compares them with
the under.standing,vmay clearly see that the understanding
does nothing from itself, does not perceive nor think from
itself, but every thing from affections wbich are of love,
which in the understanding are called the affection of
knowing, of understanding and of seeing it, which were
treated of above ; for all the states of the lungs depend on
the love from tbe heart, and from the vena cava and aorta ;
and the respirations, which are made in the bronchial

PAET v.] THE DIVINE LOVE. 213
ramifications, exist according to their state, for the influx
of the blood ceasing, respiration ceases. Many more things
still might be disclosed, from the structure of the lungs
compared with the understanding, to which they corres
pond ; but because the science of anatomy is known to
few, and to demonstrate or confirm any thing by what is
not known, puts the subject in obscurity, therefore it is not
perinitted to say more of these things. From the structure
of the lungs which was known to me, I was fuUy convinced,
that the love by its affections conjoins itself to the under
standing, and that the understanding does not conjoin it
self to any affection of love, but that it is reciprocally con
joined by the love, to the end that the love may have sens
itive and active life. But it is especially to be known, that
man has a twofold respiration, one of the spiiit, and the
other ofthe body ; and that the respiration ofthe spirit de
pends on the fibres from the brains, and the respiration of
the body on the blood-vessels from the heart, and from the
vena cava and the aorta. Moreover, it is evident that
thought produces respiration, and it is also evident that af
fection, which is of love, produces thought; for thought
without affection is altogether like respiration without a
heart, which is not possible. Hence it is manifest, that
affection, which is of love, conjoins itself to thought, which
is of the understanding, as was said above ; in like manner
as tbe heart in the lungs.
413. XIII. That Wisdom or the Understanding, from
the Power given to it by Love, can be elevated, and receive
the Things which are ofthe Light from Heaven, and perceive
them. — That man can perc«ive the arcana of wisdom, when
he hears them, has been shown above throughout. This
faculty of man is what is called rationality, which every
man has from creation. By this faculty, which is the fac
ulty of understanding things interiorly, and concluding
concerning what is just and equitable, and concerning what
is good and true, man is distinguished from beasts ; this,
therefore, is what is meant, by the understanding being
able to be elevated, and to receive the things which are of
the light from heaven, and to perceive them. That it is so,
may also be seen in a certain effigy in the lungsj because
the lungs correspond to the understanding. It may be
seen in the lungs from their cellular substance, which con
sists of continuations of the bronchia even to the smallest
follicles, which are receptions of air in respirations : it is

214 ANGELIC WISDOM CONCEENING [PAET V.
these with which the thoughts act as one by correspond
ence. This follicular substance is such, that it can be ex
panded and contracted in a two-fold state, in one with the
heart, and in the other almost separate from the heart ; in
the state together with the heart, by the pulmonary arteries
and veins, which are from the heart alone ; in the state
almost separate from the heart, by t'.e bronchial arteries
and veins, which are from the vena cava and the aorta :
these vessels are out of the heart. This is in the lungs, be
cause the understanding can be elevated above one's proper
love which corresponds to the heart, and receive light from
heaven. But still when the understanding is elevated
above the proper love, it does not recede from it, but de
rives from it'that which is called the affection of knowing
and understanding for the sake of something of honor,
glory or gain in the world : this something adheres to
every love as a surface, from which the love shines up to
the surface, but with the wise it shines through. These
things concerning the lungs are adduced, that it may be
confirmed that the understanding can be elevated, and re
ceive and perceive tbe things which are of the light of
heaven, for there is a plenary correspondence : to see
from correspondence is to see the lungs from the under
standing, and the understanding from the lungs, and thus
confirmation from both at the same time.
414. XIV. That Love or the Will can in like Manner be
elevated, and receive the Things which are ofthe Heat from
Heaven, if it loves its Consort Wisdom in that Degree. —
That the understanding can be elevated into the light of
heaven, and from it imbibe wisdom, has been shown in the
preceding article, and above throughout ; but that love or
the will can be equally elevated, if it loves the things wbich
are ofthe light of heaven, or which are of wisdom, has also
been shown above throughout; but love, or the will, not by
any thing of honor, glory or gain as an end, but by the love of
use ; not thus for its own sake, but for the sake ofthe neighbor :
and because this love is not given except from heaven by the
Lord, and it is given by the Lord when man shuns evils as
sins, therefore by these means love or the will can also be ele
vated, and without these means it cannot. Love, however,
or the will, is elevated into the heat of heaven, but the un
derstanding into the Ught of heaven ; and if both are ele
vated, a marriage of them is made there, which is called
the heavenly marriage, because it is of heavenly love and

PAET v.] THE DIVINE LOVE. 215
of wisdom ; wherefore it is said, that the love also is ele
vated, if it loves wisdom its consort in that degree : love
towards the neighbor from the Lord is the love of wisdom,
or the genuine love ofthe human understanding. This is
similar with light and heat in the world ; light is given
without heat, and it is given with heat ; it is given without
heat in the time of winter, and with heat in the time of
summer ; and when there is heat with Ught, then all things
flourish. The light with man corresponding to the light of
winter is wisdoni without its love, and the light with man
corresponding to the light of summer is wisdom with its
love. 415. This conjunction and disjunction of wisdom and
love may be seen effigied as it were in the conjunction of
the lungs with the heart ; for the heart can be conjoined
to the ramified vesicles of the bronchia by the blood sent
out from itself, and it can by the blood not from itself, but
from the verui cava and the aorta. By this the respiration
of the body can be separated from the respiration of the
spirit ; but when the blood only from the heart acts, then
the respirations cannot be separated. Now, because the
thoughts act as one with the respirations by correspond
ence, it is manifest also from the two-fold state ofthe lungs
as to respiration, that a man can think one way, and Irom
thought speak and act in company with others ; and think
another way, and from thought speak and act when he is
not in company, that is, when he does not fear any loss of
reputation, for then he can think and speak against God,
the neighbor, the spiritual things ofthe church, and against
things moral and civil ; and also act against them, by steal
ing, revenging, blaspheming, and committing adultery :
but in companies, where he i'ears the loss of reputation, he
can speak, preach and act altogether like a spiritual, moral
and civil man. From these things it may be evident, that
loye or the will can, in like manner as the understanding,
be elevated and receive the things which are of the heat or
ofthe love of heaven, provided it loves wisdom in that de
gree ; and if it does not love it, that it may be as if sep
arated. 416. XV. That otherwise Love orthe Will draws down
Wisdom or the Understanding from its Elevation, that it may
act as one tpith il. — There is natural love and there is spir
itual love. The man who' is in natural love, and at the
same time in spiritual love, is a rational man;, but he who

216 ANGELIC WISDOM CONCEENING [PAET V.
is in natural love only, can think rationally just as a spir
itual man, but still lie is not a rational man ; for he ele
vates his understanding even to the light of heaven, thus to
wisdom, but still the things which are of wisdom, or of the
Ught of heaven, are not of his love. His love indeed does
this, but from the affection of honor, glory and gain ; but
when he perceives that he does not receive any such thing
from that elevation, which happens when he thinks with
himself from his natural love, then he does not love the
thino's which are of the light of heaven or of wisdom ;
wherefore, then he draws down the understanding from its
altitude, that it may act as one with himself. As for ex
ample, when the understanding from elevation is in wis
dom, then the love sees what justice is, what sincerity,
what chastity, yea, what genuine love is : this the natural
love can see by its faculty of understanding and of seeing
things in the light of heaven; yea, it can speak, preach
and describe them as moral, and at the same time spiritual
virtues : but yet, when the understanding is not in eleva
tion, then the love, if it is merely natural, does not see
those virtues ; but instead of justice, injustice ; instead of
sincerity, fraud; instead of chastity, lasciviousness; and
so forth. If it then thinks of the things, of which it spoke,
when its understanding was in elevation, it can laugh at
them, and only think that they serve it to captivate minds.
From these things it may be evident how it is to be under
stood, that love, unless it loves its consort wisdom in that
degree, draws it down from elevation, tliat it may act as
one with itself. -That love can be elevated, if it loves wis
dom in that degree, may be seen above, n. 414.
417. Now because love corresponds to the heart, and
the understanding to the lungs, what has been said above
may be confirmed by their correspondence ; thus, how the
understanding can be elevated above the proper love even
into wisdom ; also how the understanding is drawn from
elevation by.that love, if this is merely natural. Man has
a two-fold respiration, one of his body and the other of his
spirit ; these two respirations can be separated and also
conjoined ; with merely natural men, especially with hypo
crites, they are separated ; but with spiritual and sincere
men, rarely; wherefore the merely naturul man and hypo
crite, with whom the understanding is elevated, and thence
many things which are of wisdom remain in the memory,
can speak wisely in company from thought from the

PAETV.]. THE DIVINE LOVE. 217
memory; but when he is not in Company, he -thinks not
from. the memory, but from his spirit, thus froiri his love :
in Uke manner .also he respires, since thhiight and respira
tion act correspondently. That the structure of the lungs
is such, that they can respire from the blood from the
heart,'and from blood out ofthe heart, was shown above.
418.- The common opinion is, that wi.sdom makes the
man ; wherefore, when they hear -any one speak "or teach
wisely, they believe that he is such ; yea, he thinks so con
cerning himself then, because when he speaks and teaches
in company, he thiriks from the memory, and if he is
merely-natural, from the surface of his love, vi^hich is the
affection of honor, gloi>y, or gain: -but yet when the same
is alone, he thinks from the interioi' love 'of his spirit, and
then not wisely, . but sometimes insanely. From these
thirigs it may be evident, that no one is to 'be judged of
from wisdom of speech, but from his life ; that is,' not from
wisdom of speech separate from Jife, but from wisdom of
speech conjoined to life. By Uffe,i.s undisrsfbod love :. that
love is life was showri-above. •
V 419. XVI. That Love or the Will is purified in the Un
derstanding, if they are, elevated together.^-^Man frtifli nativ-it)'
loves nothi-ttg- except himself and the world, for nothing
else appears before- his eyes, and thence nothrng else is re
volved in his mind ; and this Jove is corporeal natural, and
may be ealled- material ;, and moreov-er this love- became
impure from the separatiob of heavenly love from it with
the parents. This loye cannot be separated from its im
purity, unless man has the faculty of elevating his under
standing into the light of heaven", and seeing how he. shoujd
Jive, that his love may be elevated tpgPtber with the under
standing into wisdom; .by the undei'standing, the love, that
is, the man, sees what the e.vils are which contaminate and
defile the love ; a.ndit also sees, that if he shuns andavoids
those evils as sins, he loves the,thin-gs which are opposite
to those evilsi which are all heavenly things; then also he
sees the means, by which he may shun- and ^void those
evils -as sins: this the. love . sees, that is, the man, by the-
use of the faculty of elevating his undefstanding into the
li&bt of heaven, frcnn- which is wisdom.- Thenj as far as the
love puts heaven in tlie first place, arid the world, in the
second, and at l;hesame time as far as it puts the Lordin
the first place, and itself in the second, so far the love is
purged fromritsimpuritiesand purified; that is, so far it is
19

218 ANGELIC WISDOM CONCERNING [PAETV.
elevated into the heat of heaven, and is conjoined to the
light of heaven, in which the untlerstanding is ; and a mar
riage is effected, which is called the marriage of good and
truth, that is, of love and wisdom. Every one can ccnn-
prehend in the understanding; and see rationally, that as
far as any, one shuns and avoids thefts and frauds, so far
he loves sincerity, rectitude and justice; also, as far
as any one shuns and avoids revenges and hatreds, so
far he loves the neighbor ; as also, so far as any one
shuns and avoids adulteries, so far be loves chastity; and
so on. Yea, scarcely any one knows vrhat there is of
heaven, and what ofthe Lord in sincerity, rectitude, jus
tice, love towards the nei<{hbor, chastity, and the rest of
the affections of heavenly iPve, before be has removed
their opposites; when he has removed the opposites, then
he is in those, and, fl-oin them knows and sees them. In
the mean time, there is as it were a veil interposed, which
indeed transmits the light of heaven to the love, but be
cause it does not love its spouse wisdom in thiit degree, it
does not receive it, yea, perhaps it reproves and chidesit
when it returns from its elevation ; but still it is soothed by
this, that the wisdom of its understanding can subserve
honor, glory or gain, as a means ; but then it puts itself
and the world in the first plaCe, and the Lord and heaven
in the second ; and what is put in the second place is loved
so far as it subserves; and if it does not subserved it is re
nounced and rejected ; " if not before, still, after death.
From these things the truth is now evident, that love or
the will is purified in tbe understanding, if they are ele
vated together;
429. The like is effigied in the lungs, whose arteries
and veins correspond to affections which are of love, and
whose respirations correspond to jierceptions and thoughts
which are ofthe anderstai'ding, as was said above. That
the blood of the heart purifies itself in the lungs from
things indigested, and that from the indrawn air it also
nourishes itself with things, conducible, is evident from
much experience. That the blood purifies itself from things
indigested in the lungs, is evident not only from the inflow
ing blood, wbich is venous, and' thence replete with chyle
collected from eatables and beverages, hut also from the
exspirations, which are humid, and from the things per
ceived by others from the odor ofthe nostrils, as also from
the diminished quantity ofthe blood flowing back into the

PAET v.] THE DIVINE LOVE. 219'
left ventricle of the heart. That the blood, frorn the indrawn
air, nourishes -itself with things conducible, is evident from
the immense abundance of odors and exhalations issuing
continually from shrubberies, flower-gardens and planta
tions of trees ; and from the immense abundance of salts
of various kinds, together with waters from the earth, riv
ers and lakes, and from the immense abundance of exhala
tions and effluvia from men and. animals, with which the
air is impregnated : that these flow into the lungs with the
indrawn air, cannot b^ denied; and because this cannot
be denied, neither can it but tliit the blood attracts thence
such' things as are conducible to it ; and such things
are conducible, as correspond to the affections of its love.
Hence it is, that in the vesicles, or inmosts of the lungs,
there are in great abundance small veins with little or
ifices, which absorb such things ; also that the blood flow
ing back into the left ventricle of the heart, is changed
into arterial blood, and bepomes blight. These things
prove, that the blood purifies itself from things heteroge
neous, Snd nourishes it with things homogeneous. That the
blood in the lungs purifies and nourishes itself correspond
ently to the affections ofthe mind, is not yet known, but it
is -well known in the spiritual world ; for the angels, who
are in the heavens, are delighted solely with the odors,
which correspond to the love of their wisdom ; whereas the
spirits in hell are delighted solely with the odors which
correspond to love' opposite to wisdom: the latter odors
are stenches, but the former odors are fragrances. That
men iu the world impregnate their blood with like things,
according to correspondence with the affections of their
love, follows thence; for what the spiiit of a man loves,
this according to correspondence his blood craves, and at
tracts by respiration. From this correspondence it flows,
that man is purified as to his love, if he loves wisdom ; and
that he is defiled, if he does not love it :' also all purification
of man is effected by truths which are of wisdom, and, all
defilement of man is effected by falsities opposite to the
truths of wisdom.
421. XVH. That Love or the Will is defied in tlie Un
derstanding, and by it, if they are not elevated together. —
Since, if love is not elevated, then it remains iriipure, as
was said above, n. 419, 420; and when it remains impurp,
it loves impure things, as revenges, hatreds, frauds,, hlasr
phemies, adulteries ; for these are then its affections, wbich
are called lusts; and it rejects the things which are of

220 ANGELIC WISDOM CONCEENING [PAET V.
charity, justice, sincerity, truth and chastity. It is said
thatjove is defiled in the understanding,' and by it ; ire Ihe
understanding, when love is affected by those impure things ;
by the understanding, when love causes those things, which
are of wisdom, to become its servants ; and more, when it
perverts, falsifies and 'adulterates them. Concerning the
state ofthe heart, or ofits blood in the lungs, correspond
ing to these things, there is no need to say more than what
has been said above, n. 420; only that instead ofthe jiuri-
fication ofthe blood, its defilement is effected ; and instead
ofthe nourishment ofthe blood from fragrances, its nour
ishment is effected from stenches ; just as is done in heaven
and in hell.
422. XVHL That Love purified by Wisdom in the Uru-
derstanding becomes spiritual and heavenly. — Man is born
natural, but according as.the understanding is elevated into
the light of heaven, and therewith the love elevated into
the heat of heaven, he becomes spiritual and heavenly; he
becomes then like the Garden of Eden, wbich is in vernal
light, and at the same time in vernal heat. The under
standing does not become spiritual and heavenly, but the
love does ; and when the love does, it also makes its spouse
the understanding spiritual and heavenly. The love is
made spiritual and heavenly from a life according to the
truths of wisdom, which the understanding teaches and
points out. The love imbibes these by its understanding,
and not from itself; for the love cannot elevate itself, un
less it knows truths, and these it cannot know except by
an understanding elevated and illustrated ; and then as far
as it loves truths by doing them, so far it is elevated : for
it is one thing to understand, and another to will ; or, it is
one thing to say, and another to do : there are some who
understand and speak the truths of wisdom, but still do not
will and do them : when the love thus does the truths of
Ught which it understands and speaks, then it is elevated.
That it is so, man can see from reason alone ; for what is
a man who understands and speaks the truths of wisdom,
while he lives contrary to them, that is, while he wills and
does contrary to them. That love purified by Avisdom be
comes sjiiritual and heavenly [celestial], is because man
has three degrees of life, which are called natural, spiritual
and heavenly [celestial], treated of in Part Third of this
work ; and man can be elevated from one to another : but
he is not elevated by wisdom alone, but by a life ac
cording to it ; for the life of man is his love : wherefore,

PAET V.J THE DIVINE LOVE. 221
as far as he Uves according to wisdom, so far he loves it ;
and he lives so far according to wisdom, as he purifies him
self from unclean things, which are sins; and as far as he
does this, so far he loves it.
423. That love purified by wisdom in the understand
ing, becomes spiritual and heavenly [celestial], cannot
thus be seen by correspondence with the , heart and lungs,
because no one can see of what quality the blood is,- by
which the lungs are kept in the .^state of their respiration :
the blood may abound with unclean things < and still this is '
not distinguished from clean blood ; and also the respira
tion of a merely natural man appears similar to the respi
ration of a spiritual man ; but still it is well distinguished
in heaven ; for every one there breathes according to the
marriage of love and wisdom ; wherefore,, as the angels arc
known from that marriage, they are also known from res
piration; which is the cause that when any one, who is not
in that marriage, comes into heaven, he comes into a strait-
ness of the breast, and the soul of his respiration struggles,
as with those who are in the agony of death ; wherefore
also they cast themselves down headlong thence, and do
not rest till they are with those who are in similar respira
tion ; for then by correspondence they are in similar affec
tion and thence thought. From these things it may be
evident, that with the spiritual, his purer blood, which by
some is called the animal spirit, is what is purified :. and that
it is so far purified, as the man is in the marriage of love
and wisdom. That purer blood is what proximately cor
responds to that marriage ; and because it flows into the
blood ofthe body, it follows that this is also purified by it :
it is the contrary with those with whom the love is defiled
in the understanding. But, as it was said, no one can ex
plore this by any experience from the blood, but he can
from the affections of love, since these correspond to the
blood. 424. XIX. That Love defiled in the Understanding, an&
by it, becomes natural, sensual and corporeal- — Natural love,
separated from spiritual love, is opposite to spiritual love ;
the reason is, because natural love is the love of self and
the Live of the world, and spiritual hvve is the lave of the
Lord and the love of the neighbor ; and tbe love of self
and of tbe world looks downward and outward, and the
love of the Lord looks upward and inward ; wherefore,
when natural love is separated from spiritual love, it cannot
19*

222 ANGELIC WISDOM CONCEENING [PAET V.
be elevated from the proprium of man, but remains im
mersed in it, and so far as it loves it, it is glued to it; and
then, if the understanding ascends, and from the Ught of
heaven sees such things as~are of wisdom, the natural love
draws it down, and conjoins it with itself in its proprium,
and there either rejects the things which are of wisdom, or
falsifies them, or puts them around itself, that it may speak
them for fame. As natural love can by degrees ascend,
and become spiritual and heavenly, so also it can by degrees
descend, and become sensual and corporeal ; and so far
it does descend, as it loves dominion from no love of use,
but from the sole love of self : this love is what is caUed the
devil. Those who are in this love can speak and act in
like manner as those who are in sjiiritual love : but either
from the memory, or from the understanding elevated by '
itself into the light of heaven; but still the things which
they, say and do, are comparatively like fruits appearing
beautiful on the. surface, which within are entirely rotten;
or like almonds appearing sound on the shell, but within
entirely eaten by worms. These things in the spiritual
world they call fantasies, by which harlots, which are there
called syrens, induce upon themselves beauty, and adorn
themselves with handsome garments, but yet, the fantasy
being removed, they appear as spectres; and they are like
devils, who make themselves angels of light ; for when that
corporeal love draws down its understanding from eleva
tion, which is dime when he is alone, and then he thinks
from his love, then against God in favor of nature, against
heaven in favor of the world, and against the goods and
truths of the church in favor of the evils and falsities of
hell, thus against wisdom. From these things it may be
evident what those are who are called corporeal men ; for
they are not corporeal as to the understanding, but they
are corporeal as to love ; that is, they are not corporeal as
to . the understanding, when they speak in company, but
when they speak with themselves in spiiit ; and because in
spirit they are such, therefore after death, as to both, as
well the love as the understanding, they become spirits
which are caUed corporeal spirits. Those then, who
in the world have been in the greatest Inve of ruling,
from the love of self, and at the same time in eleva
tion of understanding above others, appear as to the body
like Egyptian mummies, arid us to the mind gross and
senseless. Who at this day knows in the world that this

PART v.] THE DIVINE LOVE, 223
love in itself is such 1 But still, there is given a love of
ruUng from the love of use, but from the love of use not for
one's self, but for the common good : man, however, can
hardly distinguish one from the other, but still there is a
ditterence between them, such as between heaven and hell.
The difference between these two loves of ruling, may be
seen in the work concerning Heaven and Hell, n. 531 —
565. 425. XX. That still there remains the Faculty of understand
ing, which is called Rationality, and the Faculty of acting,
which is called Liberty. — These two faxjulties, which man
has, were treated of above, n. 264 — 267." Man has these
two faculties, that he may from natural become spiritual,
which is to be regenerated ; for, as has been said above,
the love of man is what becomes spiritual and is regene
rated, and it cannot become s|)iritual or be regenerated,
unless by its understanding it knows what evil is and what
good, and thence what truth is and what falsity. When it
knows these, it can choose one or the other; and if it
chooses good it can by its understanding be informed con
cerning the means by which it can come to the good : all
the means by which man can come to good are provided:
to know and understand these means is from rationality,
and to will and to dc» them is from liberty : liberty also is,
to will to know, understand and think them. Concerning
these faculties, which are called rationality and liberty,
those know nothing, who believe, from the doctrine of the
church, that spiritual or theological things transcend tbe
understanding, and that therefore they are to be believed
without under.«tanding : these cannot do otherwise than
deny the faculty, which is called rationality : and those
who believe from the doctrine of tbe church, that no one
can do good from himself, and that therefore good is not
to be ddne from any will for the sake of salvation, these
cannot do otherwise than deny, from a principle of reli
gion, both these faculties, which man has. Therefore also
those who have confirmed themselves in these things, after
death, according to their belief, are deprived of both ; and
instead of being in heavenly freedom, as they might, they
are in infernal freedom; and instead of being in angelic
wisd(un, from rationality, as they might, they are in infer
nal insanity: and, what is wonderful, they acknowledge
both these faculties to be given in doing evils, and in think
ing falsities; not knowing that the freedom of doing evils

224 angelic wisdom conceening [PAEt v.
is servitude, and the rational of thinking falsities is irra
tional. But it is indeed to be known, that both these facul
ties, Uberty and rationality, are not man's, but that they
are the Lord's with man, and that they cannot be appro
priated to man as his, also that they cannot be given to
man as his, but that they are continually the Lord's
with him ; and that yet they are never taken away from
man. The reason is, because man without them cannot be
saved; for without them he cannot be regenerated, as was.
said above : wherefore man is instructed by the church that
he cannot think truth from himself, nor do good from him
self. But because man does not perceive otherwise than
that he thinks truth from himself, and does good from him
self, it is evidently manifest, that he ought to believe that
he thinks truth as from himself, and that he does good as
from himself; forif he does not believe this, then he either
does not think truth, nor do good, and so has no religion ;
or he thinks truth and does good from himself, and then
ascribes to himself what is divine. That man ought to
think truth und do good as from himself, may be seen in the
Doctrine op Life for the New Jerusalem, from begin
ning to end. '
426. XXI. That spiritual and heavenly Love is Love
towards the Neighbor and Love to the Lord; and that natu
ral and sensual Love is the Love of the World and the Love
of self. — By love towards the neighbor is understood the
love of uses, and by love to the Lord is understood the love
of doing uses, as was shown before. The reason that these
loves are spiritual and heavenly is, because to love uses,
and to do them from the love of them, is separate from tbe
love of the proprium of man ; for he who spiritually loves
uses, regards not himself, but others out of himself, by whose
good he is affected. Opposite to these loves are the loves
of self and of the world ; for these do not regard uses for
the sake of others, but for the sake of self ; and those who
do this, invert the 'divine order, and put themselves in the
place of the Lord, and the world in the place of heaven :
hence it is, that they look back from the Lord and from
heaven, and to look back from them is towards hell : but
more concerning these loves may be seen above, n. 424.
But iniin does not feel and perceive the, love of doing uses
for the sake of uses, as the love of doing uses for the sake
of himself; hence also he does not know, when he is doing
uses, whether he does them for the sake of uses or for the sake

PAET v.] THE DIVINE LOVE. 225
of himself ; but let him know that he so far does uses for the
sake of uses, as he shuns evils ; for as far as he shuns these,
so far he does not do uses from himself, but from the Lord ;
for evil and good are opposites ; wherefore so far as any one
is not in evil, so far he is in good ; no one can be in evil and
in good at the same time, because no one can serve two mas
ters at the same time. These things are said, that it may
be known, that although man does not by sense perceive,
whether the uses which he does are for the sake of uses,
or for the sake of himself, that is, whether the uses are
spiri,tiial, or whether they are merely natural, still he
may know it from this, whether he thinks evils are sins or
not; if he thinks they are sins, nnd therefore does not do
them, then the uses which he does are sjiiritnal ; and he,
while he shuns sins from aversion, then also begins sensi
bly to perceive the love of uses for the sake of uses, and
this from a spiritual delight in ihem.
427. -XXII. That it is similar ivith Charity and Faith
and ivith their Conjunction, as it is with the WiU and the Un
derstanding and withthdr Conjunction. — There are two loves
according to which the heavens are distinguished, heavenly
[celestial] love and spiritual love; heavenly [celestial] love
is love to the Lord, and spiritual love is love towards the
neighbor. These loves are distinguished by this, that
heavenly [celestial], love is the love of good, and spiritual
love is the love of truth ; for those who are in heavenly
[celestial] love do uses from the love of good, and those
who are in spiritual love do uses from the love of truth:
the marriage of heavenly [celestial] love is with wisdom,
and the marriage of spiritual love is with intelligence ; for
it is of wisdom to do good from good, and it is of intelli
gence to do good from truth ; wherefore heavenly [celestial]
love does good, and spiritual love does truth. The differ
ence between these two loves cannot be de.-<cribed but by
this, that those who are in heavenly [celestial] love have
wisdom inscribed on their life, and not on the memory;
which is the cause that they do not speak concerning di
vine truths, but that they do them. But those who are in
spiritual love have wisdom inscribed on their memory,
wherefore they speak concerning divine truths, and do tbem
from pi-inciples in the memory. Because those who are in
heavenly [celestial] love have wisdom inscribed on tlieir
life, therefore whatsoever they hear, they immediately per
ceive whether it is true or not ; and when they are asked

226 ANGELIC WISDOM CONCEENING [PAETV,
whether it is true, they only answer either that it is, or that
it is not. These are they who are understood by these
words of the Lord : 'Let your discourse be yea, yea ; nay,
nay,' Matth. v. 37; and because they are such, they do
not wish to hear any thing concerning faith, saying,- 'What
is faith, is it not wisdom 7 and what is charity, is it not to
do V And when it is said- to them that faith is to believe
what is npt understood, they turn away, saying, 'This per
son is delirious.' These are they who are in tbe third
heaven, and who are the wisest of all. Such do those in
the world become, who have immediately applied to life
the divine thirigs which they have heard by avoiding evils
as infernal, and adoring the Lord alone. These, because
they are in innocence, appear to others as infants ; and
because they say nothing concerning the truths of wisdom,
and there is nothing from pride iu their discourse, they
also appear simple ; but still when they hear any one
speaking, from thP sound they perceive all things of his
love, and from the speech all tilings of his intelUgence.
These are they who are in the marriage of love and wis
dom from the Lord, and who represent the cardiac of
heaven spoken of above.
428. But those who are in spiritual love, which is love
towards the neighbor, have not wisdom inscribed on their
life, but they have intelligence ; for it is of wisdom to do
good from the affection of good, but it is of intelligence
to do good from the affection of truth, as was said above,
neither do these know what faith is ; if faith is named they
understand- truth, and when charity is named they under
stand to do truth : and when it is said that one must believe,
they say this is a vain way of speaking, and say, ' Who-
does not believe truth V This they say because they see
truth in the light of their heaven ; wherefore to believe
what they do not see, they call either simplicity or sense
lessness. These are they who riiake the pulmonic of
heaven, of which also above.
429. But those who are in spiritual natural love have
neither wisdom nor intelligence inscribed on their life, but
they have something of faith from the word, so far as this
is conjoined with charity. These, because t'ey do not
know what charity is, nor whether faith is truth, cannot be
among those in the heavens who are in wisdom and in in
telUgence, but among those who are only in science. Those
however, who have shunned evils as sins, are in the ulti-

PAET v.] THE DIVINE LOVE. 227
mate heaven, and in Ught there similar to the nocturnal
Ught of the moon. But those who have not confirmed them
selves in the belief of a thing unknown, and at the same
time have been in some affection of truth, being instructed
by the angels, according to the reception of truths and a
life according to them, are eleVated into the societies of
those who are in spiritual love and thence in intelligence :
these become spiritual, the rest remain .«piriiual natural.
But those who have lived in faith separate from charity are
removed and sent away into deserts, because they are not
in any good, thus not in any marriage of good and truth,
in which all are who are in the heavens.
430. All that has been said in this Part concerning love
and wisdom may be said of charity and faith, provided that
for charity spiritual love is understood, and for faith truth
by which is intelligence. It is the same whether it is said
the' will and the understanding, or love and intelligence,
since the will is the receptacle of love, and the understand
ing is the receptacle of intelligence.
431. To these things I will add this relation. Inheaven
all those who do uses from the affection of use, derive from
the communion in wbich they are, that they are wiser and
haiipier than others ; and to do uses to those there is to
act sincerely, uprightly, justly and faithfully, in the work
which is of one's duty ; this they call charity, and adorations,
which are of worship they call signs of charity, and the
re.'-t they call debts and benefits ; saying that when any one
sincerely, uprightly, justly and faithfully does the work
wliich is of his duty, the community subsists and persists
in its good, and that this is to be in the Lord, since all that
flows in from ihe Lord is use, and flows from the parts in
to the community, and from the community to the parts:
the parts there are fhe angels, and the community is a so
ciety of them.
432." What the Beginning [Initiamknt] of Man
IS PROM Conception. — What the initiamcnt or jirimitive of
man is in the womb after conception, no one can know,
because it caimot be seen ; and also it is from a spiritual
substance, which by natural light does not fall into sight.
Now, because soniu in the World are such, that they bend
the mind also to the investigatiun of tiie primitive of man,
which is tbe seed from the Father, from which conception
is made ; and because many of them have fallen into this
error, that man is in his fulness from his first, which is the

228 angelic wisdom conceening [paet v.
commencement, and tliat then by growing he is perfected, it
has been disclosed to me what that commencement or first ia
in its form. This was disclosed to me by the anjiels, to whom
it was revealed by the Lord ; who, because tbey made it -of
their wisdom, and the delight of their wisdom is to. commu
nicate what they know to others, therefore from permission
given they placed the initial of man in a type before my
eyes in the light of heaven ; vvljieh was thus : There was
seen as if the smaUest iiriage of a brain, with a.snbtile de
lineation of a certain face before, without appendage. This
primitive in the higher protuberant part was a compaction
of contiguous globules or spherules, and each spherule was
compacted of still more minute ones ; and each of these in
like manner ofthe most minute; thus it was of three de
grees : before, in the flat part, there appeared delineated
something for a face. The convex part was covered over
with a membrane or meuinge most thin, wlifch was transpa
rent. The convex part, which was a type of the brain in
the leasts, was also divided into two beds as it were,
as the brain in the greatests is into two hemispheres ; and
it was said to me, that the right bed was the recepta
cle of love, and the left bed the receptacle of wisdom,
and' that by wonderful intertextures they were as it were
partners and bed-fellows. Moreover, it was shown in the
light; of heaven, which shone upon it, that the compaction
of this little brain was iut-eriorly as to situation and fluxion,
in the order and form of heaven ; and that its exterior com
paction was in o|)position against that order and that form.
After these things were seen and pointed Out, the angels
said, that the two interior degrees, which were in the order
and form of heaven, were receptacles of love and wisdom
from the Lord ; and that the exterior degree, which was in
opposition against the order and form of heaven, was the
receptacle of infernal love and insanity ; by reason that
man from hereditary decline, is born into evils of every
kind, and that these evils reside in the extremes there ; and
that that decline is not removed, unless the superior degrees
are opened, which, as was said, are the receptacles of love
and wisdom from the Lord : and because love and wisdom
is very man, for love and wisdom in it^ essence isthe Lord,
and this primitive of man is a receptacle, it follows that
thence in that primitive there is a continual effort to the
human form, which also it successively puts ou.

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