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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/16627.txt b/16627.txt new file mode 100644 index 0000000..cf5cb6b --- /dev/null +++ b/16627.txt @@ -0,0 +1,8759 @@ +The Project Gutenberg EBook of Angelic Wisdom Concerning the Divine Love +and the Divine Wisdom, by Emanuel Swedenborg + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Angelic Wisdom Concerning the Divine Love and the Divine Wisdom + +Author: Emanuel Swedenborg + +Translator: John Ager + +Release Date: August 31, 2005 [EBook #16627] + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK ANGELIC WISDOM *** + + + + +Produced by E-text donated by the Kempton Project, submitted +by William Rotella + + + + + + +ANGELIC WISDOM CONCERNING THE DIVINE LOVE AND THE DIVINE WISDOM + +BY + +EMANUEL SWEDENBORG + + +Standard Edition + +Swedenborg Foundation +Incorporated +New York +-------- +Established 1850 + + +First Published in Latin, Amsterdam, 1763 +First English translation published in U.S.A., 1794 +55th Printing, 1988 +ISBN 0-87785-056-9 + + +Library of Congress Catalog Card Number 76-46144 +Manufactured in the United States of America + + +TRANSLATOR'S NOTE + +The previous translation of this work has been carefully revised. In +this revision the translator has had the valuable assistance of +suggestions by the Rev. L.H. Tafel and others. The new renderings of +_existere_ and _fugere_ are suggestions adopted by the Editorial Committee +and accepted by the translator, but for which he does not wish to be +held solely responsible. + + +1. PART FIRST. + +LOVE IS THE LIFE OF MAN. + +Man knows that there is such a thing as love, but he does not know what +love is. He knows that there is such a thing as love from common speech, +as when it is said, he loves me, a king loves his subjects, and subjects +love their king, a husband loves his wife, a mother her children, and +conversely; also, this or that one loves his country, his fellow citizens, +his neighbor; and likewise of things abstracted from person, as when it +is said, one loves this or that thing. But although the word love is so +universally used, hardly anybody knows what love is. And because one is +unable, when he reflects upon it, to form to himself any idea of thought +about it, he says either that it is not anything, or that it is merely +something flowing in from sight, hearing, touch, or interaction with +others, and thus affecting him. He is wholly unaware that love is his +very life; not only the general life of his whole body, and the general +life of all his thoughts, but also the life of all their particulars. +This a man of discernment can perceive when it is said: If you remove +the affection which is from love, can you think anything, or do anything? +Do not thought, speech, and action, grow cold in the measure in which the +affection which is from love grows cold? And do they not grow warm in the +measure in which this affection grows warm? But this a man of discernment +perceives simply by observing that such is the case, and not from any +knowledge that love is the life of man. + +2. What the life of man is, no one knows unless he knows that it is love. +If this is not known, one person may believe that man's life is nothing +but perceiving with the senses and acting, and another that it is merely +thinking; and yet thought is the first effect of life, and sensation and +action are the second effect of life. Thought is here said to be the first +effect of life, yet there is thought which is interior and more interior, +also exterior and more exterior. What is actually the first effect of life +is inmost thought, which is the perception of ends. But of all this +hereafter, when the degrees of life are considered. + +3. Some idea of love, as being the life of man, may be had from the sun's +heat in the world. This heat is well known to be the common life, as it +were, of all the vegetations of the earth. For by virtue of heat, coming +forth in springtime, plants of every kind rise from the ground, deck +themselves with leaves, then with blossoms, and finally with fruits, and +thus, in a sense, live. But when, in the time of autumn and winter, heat +withdraws, the plants are stripped of these signs of their life, and they +wither. So it is with love in man; for heat and love mutually correspond. +Therefore love also is warm. + +4. GOD ALONE, CONSEQUENTLY THE LORD, IS LOVE ITSELF, BECAUSE HE IS LIFE +ITSELF AND ANGELS AND MEN ARE RECIPIENTS OF LIFE. + +This will be fully shown in treatises on Divine Providence and on Life; +it is sufficient here to say that the Lord, who is the God of the universe, +is uncreate and infinite, whereas man and angel are created and finite. +And because the Lord is uncreate and infinite, He is Being [Esse] itself, +which is called "Jehovah," and Life itself, or Life in itself. From the +uncreate, the infinite, Being itself and Life itself, no one can be +created immediately, because the Divine is one and indivisible; but their +creation must be out of things created and finited, and so formed that +the Divine can be in them. Because men and angels are such, they are +recipients of life. Consequently, if any man suffers himself to be so +far misled as to think that he is not a recipient of life but is Life, +he cannot be withheld from the thought that he is God. A man's feeling +as if he were life, and therefore believing himself to be so, arises from +fallacy; for the principal cause is not perceived in the instrumental +cause otherwise than as one with it. That the Lord is Life in Himself, +He Himself teaches in John: + + As the Father hath life in Himself, so also hath He given to the Son + to have life in Himself (5:26) + He declares also that He is Life itself (John 11:25; 14:6). + +Now since life and love are one (as is apparent from what has been said +above, n. 1, 2), it follows that the Lord, because He is Life itself, is +Love itself. + +5. But that this may reach the understanding, it must needs be known +positively that the Lord, because He is Love in its very essence, that +is, Divine Love, appears before the angels in heaven as a sun, and that +from that sun heat and light go forth; the heat which goes forth therefrom +being in its essence love, and the light which goes forth therefrom being +in its essence wisdom; and that so far as the angels are recipients of +that spiritual heat and of that spiritual light, they are loves and +wisdoms; not loves and wisdoms from themselves, but from the Lord. That +spiritual heat and that spiritual light not only flow into angels and +affect them, but they also flow into men and affect them just to the +extent that they become recipients; and they become recipients in the +measure of their love to the Lord and love towards the neighbor. That +sun itself, that is, the Divine Love, by its heat and its light, cannot +create any one immediately from itself; for one so created would be Love +in its essence, which Love is the Lord Himself; but it can create from +substances and matters so formed as to be capable of receiving the very +heat and the very light; comparatively as the sun of the world cannot by +its heat and light produce germinations on the earth immediately, but +only out of earthy matters in which it can be present by its heat and +light, and cause vegetation. In the spiritual world the Divine Love of +the Lord appears as a sun, and from it proceed the spiritual heat and +the spiritual light from which the angels derive love and wisdom, as may +be seen in the work on Heaven and Hell (n. 116-140). + +6. Since, then, man is not life, but is a recipient of life, it follows +that the conception of a man from his father is not a conception of life, +but only a conception of the first and purest form capable of receiving +life; and to this, as to a nucleus or starting-point in the womb, are +successively added substances and matters in forms adapted to the +reception of life, in their order and degree. + +7. THE DIVINE IS NOT IN SPACE. + +That the Divine, that is, God, is not in space, although omnipresent and +with every man in the world, and with every angel in heaven, and with +every spirit under heaven, cannot be comprehended by a merely natural +idea, but it can by a spiritual idea. It cannot be comprehended by a +natural idea, because in the natural idea there is space; since it is +formed out of such things as are in the world, and in each and all of +these, as seen by the eye, there is space. In the world, everything great +and small is of space; everything long, broad, and high is of space; in +short, every measure, figure and form is of space. This is why it has +been said that it cannot be comprehended by a merely natural idea that +the Divine is not in space, when it is said that the Divine is everywhere. +Still, by natural thought, a man may comprehend this, if only he admit +into it something of spiritual light. For this reason something shall +first be said about spiritual idea, and thought therefrom. Spiritual idea +derives nothing from space, but it derives its all from state. State is +predicated of love, of life, of wisdom, of affections, of joys therefrom; +in general, of good and of truth. An idea of these things which is truly +spiritual has nothing in common with space; it is higher and looks down +upon the ideas of space which are under it as heaven looks down upon the +earth. But since angels and spirits see with eyes, just as men in the +world do, and since objects cannot be seen except in space, therefore in +the spiritual world where angels and spirits are, there appear to be +spaces like the spaces on earth; yet they are not spaces, but appearances; +since they are not fixed and constant, as spaces are on earth; for they +can be lengthened or shortened; they can be changed or varied. Thus because +they cannot be determined in that world by measure, they cannot be +comprehended there by any natural idea, but only by a spiritual idea. The +spiritual idea of distances of space is the same as of distances of good +or distances of truth, which are affinities and likenesses according to +states of goodness and truth. + +8. From this it may be seen that man is unable, by a merely natural idea, +to comprehend that the Divine is everywhere, and yet not in space; but +that angels and spirits comprehend this clearly; consequently that a man +also may, provided he admits into his thought something of spiritual light; +and this for the reason that it is not his body that thinks, but his +spirit, thus not his natural, but his spiritual. + +9. But many fail to comprehend this because of their love of the natural, +which makes them unwilling to raise the thoughts of their understanding +above the natural into spiritual light; and those who are unwilling to do +this can think only from space, even concerning God; and to think according +to space concerning God is to think concerning the expanse of nature. This +has to be premised, because without a knowledge and some perception that +the Divine is not in space, nothing can be understood about the Divine +Life, which is Love and Wisdom, of which subjects this volume treats; and +hence little, if anything, about Divine Providence, Omnipresence, +Omniscience, Omnipotence, Infinity and Eternity, which will be treated +of in succession. + +10. It has been said that in the spiritual world, just as in the natural +world, there appear to be spaces, consequently also distances, but that +these are appearances according to spiritual affinities which are of love +and wisdom, or of good and truth. From this it is that the Lord, although +everywhere in the heavens with angels, nevertheless appears high above +them as a sun. Furthermore, since reception of love and wisdom causes +affinity with the Lord, those heavens in which the angels are, from +reception, in closer affinity with Him, appear nearer to Him than those +in which the affinity is more remote. From this it is also that the +heavens, of which there are three, are distinct from each other, +likewise the societies of each heaven; and further, that the hells under +them are remote according to their rejection of love and wisdom. The same +is true of men, in whom and with whom the Lord is present throughout the +whole earth; and this solely for the reason that the Lord is not in space. + +11. GOD IS VERY MAN. + +In all the heavens there is no other idea of God than that He is a Man. +This is because heaven as a whole and in part is in form like a man, and +because it is the Divine which is with the angels that constitutes heaven +and inasmuch as thought proceeds according to the form of heaven, it is +impossible for the angels to think of God in any other way. From this it +is that all those in the world who are conjoined with heaven think of God +in the same way when they think interiorly in themselves, that is, in +their spirit. From this fact that God is a Man, all angels and all spirits, +in their complete form, are men. This results from the form of heaven, +which is like itself in its greatest and in its least parts. That heaven +as a whole and in part is in form like a man may be seen in the work on +Heaven and Hell (n. 59-87); and that thoughts proceed according to the +form of heaven (n. 203, 204). It is known from Genesis (1:26, 27), that +men were created after the image and likeness of God. God also appeared +as a man to Abraham and to others. The ancients, from the wise even to +the simple, thought of God no otherwise than as being a Man; and when at +length they began to worship a plurality of gods, as at Athens and Rome, +they worshiped them all as men. What is here said may be illustrated by +the following extract from a small treatise already published: + +The Gentiles, especially the Africans, who acknowledge and worship one +God, the Creator of the universe, have concerning God the idea that He +is a Man, and declare that no one can have any other idea of God. When +they learn that there are many who cherish an idea of God as something +cloud-like in the midst of things, they ask where such persons are; and +on being told that they are among Christians, they declare it to be +impossible. They are informed, however, that this idea arises from the +fact that God in the Word is called "a Spirit," and of a spirit they have +no other idea than of a bit of cloud, not knowing that every spirit and +every angel is a man. An examination, nevertheless, was made, whether the +spiritual idea of such persons was like their natural idea, and it was +found not to be so with those who acknowledge the Lord interiorly as God +of heaven and earth. I heard a certain elder from the Christians say that +no one can have an idea of a Human Divine; and I saw him taken about to +various Gentile nations, and successively to such as were more and more +interior, and from them to their heavens, and finally to the Christian +heaven; and everywhere their interior perception concerning God was +communicated to him, and he observed that they had no other idea of God +than that He is a man, which is the same as the idea of a Human Divine +(C.L.J. n. 74). + +12. The common people in Christendom have an idea that God is a Man, +because God in the Athanasian doctrine of the Trinity is called a +"Person." But those who are more learned than the common people pronounce +God to be invisible; and this for the reason that they cannot comprehend +how God, as a Man, could have created heaven and earth, and then fill the +universe with His presence, and many things besides, which cannot enter +the understanding so long as the truth that the Divine is not in space +is ignored. Those, however, who go to the Lord alone think of a Human +Divine, thus of God as a Man. + +13. How important it is to have a correct idea of God can be known from +the truth that the idea of God constitutes the inmost of thought with +all who have religion, for all things of religion and all things of +worship look to God. And since God, universally and in particular, is +in all things of religion and of worship, without a proper idea of God +no communication with the heavens is possible. From this it is that in +the spiritual world every nation has its place allotted in accordance +with its idea of God as a Man; for in this idea, and in no other, is the +idea of the Lord. That man's state of life after death is according to +the idea of God in which he has become confirmed, is manifest from the +opposite of this, namely, that the denial of God, and, in the Christian +world, the denial of the Divinity of the Lord, constitutes hell. + +14. IN GOD-MAN ESSE AND EXISTERE* ARE ONE DISTINCTLY** + +Where there is Esse [being] there is Existere [taking form]; one is not +possible apart from the other. For Esse is by means of Existere, and not +apart from it. This the rational mind comprehends when it thinks whether +there can possibly be any Esse [being] which does not Exist [take form], +and whether there can possibly be Existere except from Esse. And since +one is possible with the other, and not apart from the other, it follows +that they are one, but one distinctly. They are one distinctly, like Love +and Wisdom; in fact, love is Esse, and wisdom is Existere; for there can +be no love except in wisdom, nor can there be any wisdom except from +love; consequently when love is in wisdom, then it EXISTS. These two are +one in such a way that they may be distinguished in thought but not in +operation, and because they may be distinguished in thought though not +in operation, it is said that they are one distinctly.*** Esse and +Existere in God-Man are also one distinctly like soul and body. There +can be no soul apart from its body, nor body apart from its soul. The +Divine soul of God-Man is what is meant by Divine Esse, and the Divine +Body is what is meant by Divine Existere. That a soul can exist apart +from a body, and can think and be wise, is an error springing from +fallacies; for every man's soul is in a spiritual body after it has cast +off the material coverings which it carried about in the world. +* To be and to exist. Swedenborg seems to use this word "exist" nearly +in the classical sense of springing or standing forth, becoming manifest, +taking form. The distinction between esse and existere is essentially the +same as between substance and form. +** For the meaning of this phrase. "distincte unum," see below in this +paragraph, also n. 17, 22, 34, 223, and DP 4. +*** It should be noticed that in Latin, distinctly is the adverb of the +verb distinguish. If translated distinguishably, this would appear. + +15. Esse is not Esse unless it Exists, because until then it is not in a +form, and if not in a form it has no quality; and what has no quality is +not anything. That which Exists from Esse, for the reason that it is +from Esse, makes one with it. From this there is a uniting of the two +into one; and from this each is the others mutually and interchangeably, +and each is all in all things of the other as in itself. + +16. From this it can be seen that God is a Man, and consequently He is +God-Existing; not existing from Himself but in Himself. He who has +existence in Himself is God from whom all things are. + +17. IN GOD-MAN INFINITE THINGS ARE ONE DISTINCTLY. + +That God is infinite is well known, for He is called the Infinite; and +He is called the Infinite because He is infinite. He is infinite not from +this alone, that He is very Esse and Existere in itself, but because in +Him there are infinite things. An infinite without infinite things in it, +is infinite in name only. The infinite things in Him cannot be called +infinitely many, nor infinitely all, because of the natural idea of many +and of all; for the natural idea of infinitely many is limited, and the +natural idea of infinitely all, though not limited, is derived from +limited things in the universe. Therefore man, because his ideas are +natural, is unable by any refinement or approximation, to come into a +perception of the infinite things in God; and an angel, while he is +able, because he is in spiritual ideas, to rise by refinement and +approximation above the degree of man, is still unable to attain to +that perception. + +18. That in God there are infinite things, any one may convince himself +who believes that God is a Man; for, being a Man, He has a body and every +thing pertaining to it, that is, a face, breast, abdomen, loins and feet; +for without these He would not be a Man. And having these, He also has +eyes, ears, nose, mouth, and tongue; also the parts within man, as the +heart and lungs, and their dependencies, all of which, taken together, +make man to be a man. In a created man these parts are many, and regarded +in their details of structure are numberless; but in God-Man they are +infinite, nothing whatever is lacking, and from this He has infinite +perfection. This comparison holds between the uncreated Man who is God +and created man, because God is a Man; and He Himself says that the man +of this world was created after His image and into His likeness +(Gen. 1:26, 27). + +19. That in God there are infinite things, is still more evident to the +angels from the heavens in which they dwell. The whole heaven, consisting +of myriads of myriads of angels, in its universal form is like a man. So +is each society of heaven, be it larger or smaller. From this, too, an +angel is a man, for an angel is a heaven in least form. (This is shown +in the work Heaven and Hell, n. 51-86.) Heaven as a whole, in part, and +in the individual, is in that form by virtue of the Divine which angels +receive; for in the measure in which an angel receives from the Divine +is he in complete form a man. From this it is that angels are said to be +in God, and God in them; also, that God is their all. How many things +there are in heaven cannot be told; and because the Divine is what makes +heaven, and consequently these unspeakably many things are from the +Divine, it is clearly evident that there are infinite things in Very Man, +who is God. + +20. From the created universe a like conclusion may be drawn when it is +regarded from uses and their correspondences. But before this can be +understood some preliminary illustrations must be given. + +21. Because in God-Man there are infinite things which appear in heaven, +in angel, and in man, as in a mirror; and because God-Man is not in space +(as was shown above, n. 7-10), it can, to some extent, be seen and +comprehended how God can be Omnipresent, Omniscient, and All-providing; +and how, as Man, He could create all things, and as Man can hold the +things created by Himself in their order to eternity. + +22. That in God-Man infinite things are one distinctly, can also be seen, +as in a mirror, from man. In man there are many and numberless things, as +said above; but still man feels them all as one. From sensation he knows +nothing of his brains, of his heart and lungs, of his liver, spleen, and +pancreas; or of the numberless things in his eyes, ears, tongue, stomach, +generative organs, and the remaining parts; and because from sensation he +has no knowledge of these things, he is to himself as a one. The reason +is that all these are in such a form that not one can be lacking; for it +is a form recipient of life from God-Man (as was shown above, n. 4-6). +From the order and connection of all things in such a form there comes +the feeling, and from that the idea, as if they were not many and +numberless, but were one. From this it may be concluded that the many +and numberless things which make in man a seeming one, a Very Man who +is God, are one distinctly, yea, most distinctly. + +23. THERE IS ONE GOD-MAN, FROM WHOM ALL THINGS COME. + +All things of human wisdom unite, and as it were center in this, that +there is one God, the Creator of the universe: consequently a man who +has reason, from the general nature of his understanding, does not and +cannot think otherwise. Say to any man of sound reason that there are +two Creators of the universe, and you will be sensible of his repugnance, +and this, perhaps, from the mere sound of the phrase in his ear; from +which it appears that all things of human reason unite and center in +this, that God is one. There are two reasons for this. First, the very +capacity to think rationally, viewed in itself, is not man's, but is +God's in man; upon this capacity human reason in its general nature +depends, and this general nature of reason causes man to see as from +himself that God is one. Secondly, by means of that capacity man either +is in the light of heaven, or he derives the generals of his thought +therefrom; and it is a universal of the light of heaven that God is one. +It is otherwise when man by that capacity has perverted the lower parts +of his understanding; such a man indeed is endowed with that capacity, +but by the twist given to these lower parts, he turns it contrariwise, +and thereby his reason becomes unsound. + +24. Every man, even if unconsciously, thinks of a body of men as of one +man; therefore he instantly perceives what is meant when it is said that +a king is the head, and the subjects are the body, also that this or +that person has such a place in the general body, that is, in the kingdom. +As it is with the body politic, so is it with the body spiritual. The +body spiritual is the church; its head is God-Man; and from this it is +plain how the church thus viewed as a man would appear if instead of one +God, the Creator and Sustainer of the universe, several were thought of. +The church thus viewed would appear as one body with several heads; thus +not as a man, but as a monster. If it be said that these heads have one +essence, and that thus together they make one head, the only conception +possible is either that of one head with several faces or of several +heads with one face; thus making the church, viewed as a whole, appear +deformed. But in truth, the one God is the head, and the church is the +body, which acts under the command of the head, and not from itself; as +is also the case in man; and from this it is that there can be only one +king in a kingdom, for several kings would rend it asunder, but one is +able to preserve its unity. + +25. So would it be with the church scattered throughout the whole globe, +which is called a communion, because it is as one body under one head. +It is known that the head rules the body under it at will; for +understanding and will have their seat in the head; and in conformity +to the understanding and will the body is directed, even to the extent +that the body is nothing but obedience. As the body can do nothing except +from the understanding and will in the head, so the man of the church can +do nothing except from God. The body seems to act of itself, as if the +hands and feet in acting are moved of themselves; or the mouth and tongue +in speaking vibrate of themselves, when, in fact, they do not in the +slightest degree act of themselves, but only from an affection of the +will and the consequent thought of the understanding in the head. +Suppose, now, one body to have several heads and each head to be free +to act from its own understanding and its own will, could such a body +continue to exist? For among several heads singleness of purpose, such +as results from one head would be impossible. As in the church, so in +the heavens; heaven consists of myriads of myriads of angels, and unless +these all and each looked to one God, they would fall away from one +another and heaven would be broken up. Consequently, if an angel of +heaven but thinks of a plurality of gods he is at once separated; for +he is cast out into the outmost boundary of the heavens, and sinks +downward. + +26. Because the whole heaven and all things of heaven have relation to +one God, angelic speech is such that by a certain unison flowing from +the unison of heaven it closes in a single cadence - a proof that it +is impossible for the angels to think otherwise than of one God; for +speech is from thought. + +27. Who that has sound reason can help seeing that the Divine is not +divisible? also that a plurality of Infinites, of Uncreates, of +Omnipotents, and of Gods, is impossible? Suppose one destitute of reason +were to declare that a plurality of Infinites, of Uncreates, of +Omnipotents, and of Gods is possible, if only they have one identical +essence, and this would make of them one Infinite, Uncreate, Omnipotent, +and God, would not the one identical essence be one identity? And one +identity is not possible to several. If it should be said that one is +from the other, the one who is from the other is not God in Himself; +nevertheless, God in Himself is the God from whom all things are (see +above, n. 16). + +28. THE DIVINE ESSENCE ITSELF IS LOVE AND WISDOM + +Sum up all things you know and submit them to careful inspection, and in +some elevation of spirit search for the universal of all things, and you +cannot conclude otherwise than that it is Love and Wisdom. For these are +the two essentials of all things of man's life; everything of that life, +civil, moral, and spiritual, hinges upon these two, and apart from these +two is nothing. It is the same with all things of the life of the +composite Man, which is, as was said above, a society, larger or smaller, +a kingdom, an empire, a church, and also the angelic heaven. Take away +love and wisdom from these, and consider whether they be anything, and +you will find that apart from love and wisdom as their origin they are +nothing. + +29. Love together with wisdom in its very essence is in God. This no one +can deny; for God loves every one from love in Himself, and leads every +one from wisdom in Himself. The created universe, too, viewed in relation +to its order, is so full of wisdom coming forth from love that all things +in the aggregate may be said to be wisdom itself. For things limitless +are in such order, successively and simultaneously, that taken together +they make a one. It is from this, and this alone, that they can be held +together and continually preserved. + +30. It is because the Divine Essence itself is Love and Wisdom that man +has two capacities for life; from one of these he has understanding, from +the other will. The capacity from which he has understanding derives +everything it has from the influx of wisdom from God, and the capacity +from which he has will derives everything it has from the influx of love +from God. Man's not being truly wise and not loving rightly does not +take away these capacities, but merely closes them up; and so long as +they are closed up, although the understanding is still called +understanding and the will is called will, they are not such in essence. +If these two capacities, therefore, were to be taken away, all that is +human would perish; for the human is to think and to speak from thought, +and to will and to act from will. From this it is clear that the Divine +has its seat in man in these two capacities, the capacity to be wise and +the capacity to love (that is, that one may be wise and may love). That +in man there is a possibility of loving [and of being wise], even when +he is not wise as he might be and does not love as he might, has been +made known to me from much experience, and will be abundantly shown +elsewhere. + +31. It is because the Divine Essence itself is Love and Wisdom, that all +things in the universe have relation to good and truth; for everything +that proceeds from love is called good, and everything that proceeds +from wisdom is called truth. But of this more hereafter. + +32. It is because the Divine Essence itself is Love and Wisdom, that the +universe and all things in it, alive and not alive, have unceasing +existence from heat and light; for heat corresponds to love, and light +corresponds to wisdom; and therefore spiritual heat is love and spiritual +light is wisdom. But of this, also, more hereafter. + +33. From Divine Love and from Divine Wisdom, which make the very Essence +that is God, all affections and thoughts with man have their +rise-affections from Divine Love, and thoughts from Divine Wisdom; and +each and all things of man are nothing but affection and thought; these +two are like fountains of all things of man's life. All the enjoyments +and pleasantnesses of his life are from these-enjoyments from the +affection of his love, and pleasantnesses from the thought therefrom. +Now since man was created to be a recipient, and is a recipient in the +degree in which he loves God and from love to God is wise, in other +words, in the degree in which he is affected by those things which are +from God and thinks from that affection, it follows that the Divine +Essence, which is the Creator, is Divine Love and Divine Wisdom. + +34. DIVINE LOVE IS OF DIVINE WISDOM, AND DIVINE WISDOM IS OF DIVINE LOVE. + +In God-Man Divine Esse [Being] and Divine Existere [Taking Form] are one +distinctly (as may be seen above, n. 14-16). And because Divine Esse is +Divine Love, and Divine Existere is Divine Wisdom, these are likewise +one distinctly. They are said to be one distinctly, because love and +wisdom are two distinct things, yet so united that love is of wisdom, +and wisdom is of love, for in wisdom love is, and in love wisdom Exists; +and since wisdom derives its Existere from love (as was said above, n. 15), +therefore Divine Wisdom also is Esse. From this it follows that love and +wisdom taken together are the Divine Esse, but taken distinctly love is +called Divine Esse, and wisdom Divine Existere. Such is the angelic idea +of Divine Love and of Divine Wisdom. + +35. Since there is such a union of love and wisdom and of wisdom and love +in God-Man, there is one Divine Essence. For the Divine Essence is Divine +Love because it is of Divine Wisdom and is Divine Wisdom, because it is +of Divine Love. And since there is such a union of these, the Divine +Life also is one. Life is the Divine essence. Divine Love and Divine +Wisdom are a one because the union is reciprocal, and reciprocal union +causes oneness. Of reciprocal union, however, more will be said elsewhere. + +36. There is also a union of love and wisdom in every Divine work; from +which it has perpetuity, yea, its everlasting duration. If there were more +of Divine Love than of Divine Wisdom, or more of Divine Wisdom than of +Divine Love, in any created work, it could have continued existence only +in the measure in which the two were equally in it, anything in excess +passing off. + +37. The Divine Providence in the reforming, regenerating and saving of +men, partakes equally of Divine Love and of Divine Wisdom. From more of +Divine Love than 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 it cam save only by means of Divine Wisdom; to +Divine Wisdom belong all the laws through which salvation is effected; +and these laws Love cannot transcend, because Divine Love and Divine +Wisdom are one and act in unison. + +38. In the Word, Divine Love and Divine Wisdom are meant by "righteousness" +and "judgment," Divine Love by "righteousness," and Divine Wisdom by +"judgment;" for this reason "righteousness" and "judgment" are predicated +in the Word of God; as in David: + + Righteousness and judgment are the support of Thy Throne (Ps. 89:14). + Jehovah shall bring forth righteousness as the light, and judgment as + the noonday (Ps. 37:6). + +In Hosea: + + I will betroth thee unto Me for ever, in righteousness, and in + judgment (2:18). + +In Jeremiah: + + I will raise unto David a righteous Branch, who shall reign as King + and shall execute judgment and righteousness in the earth (23:5). + +In Isaiah: + + He shall sit upon the throne of David, and upon his kingdom, to + establish it in judgment and in righteousness (9:7). + Jehovah shall be exalted, because He hath filled the earth with + judgment and righteousness (33:5). + +In David: + + When I shall have learned the judgments of Thy righteousness. Seven + times a day do I praise Thee, because of the judgments of Thy + righteousness (Ps. 119:7, 164). + +The same is meant by "life" and "light" in John: + + In Him was life, and the life was the light of men (1:4). + +By "life" in this passage is meant the Lord's Divine Love, and by "light" +His Divine Wisdom. The same also is meant by "life" and "spirit" in John: + + Jesus said, The words which I speak unto you, they are spirit, and + they are life (6:63). + +39. In man love and wisdom appear as two separate things, yet in themselves +they are one distinctly, because with man wisdom is such as the love is, +and love is such as the wisdom is. The wisdom that does not make one with +its love appears to be wisdom, but it is not; and the love that does not +make one with its wisdom appears to be the love of wisdom, but it is not; +for the one must derive its essence and its life reciprocally from the +other. With man love and wisdom appear as two separate things, because +with him the capacity for understanding may be elevated into the light +of heaven, but not the capacity for loving, except so far as he acts +according to his understanding. Any apparent wisdom, therefore, which +does not make one with the love of wisdom, sinks back into the love which +does make one with it; and this may be a love of unwisdom, yea, of +insanity. Thus a man may know from wisdom that he ought to do this or +that, and yet he does not do it, because he does not love it. But so far +as a man does from love what wisdom teaches, he is an image of God. + +40. DIVINE LOVE AND DIVINE WISDOM ARE SUBSTANCE AND ARE FORM. + +The idea of men in general about love and about wisdom is that they are +like something hovering and floating in thin air or ether or like what +exhales from something of this kind. Scarcely any one believes that they +are really and actually substance and form. Even those who recognize that +they are substance and form still think of the love and the wisdom as +outside the subject and as issuing from it. For they call substance and +form that which they think of as outside the subject and as issuing from +it, even though it be something hovering and floating; not knowing that +love and wisdom are the subject itself, and that what is perceived outside +of it and as hovering and floating is nothing but an appearance of the +state of the subject in itself. There are several reasons why this has +not hitherto been seen, one of which is, that appearances are the first +things out of which the human mind forms its understanding, and these +appearances the mind can shake off only by the exploration of the cause; +and if the cause lies deeply hidden, the mind can explore it only by +keeping the understanding for a long time in spiritual light; and this +it cannot do by reason of the natural light which continually withdraws +it. The truth is, however, that love and wisdom are the real and actual +substance and form that constitute the subject itself. + +41. But as this is contrary to appearance, it may seem not to merit belief +unless it be proved; and since it can be proved only by such things as +man can apprehend by his bodily senses, by these it shall be proved. Man +has five external senses, called touch, taste, smell, hearing and sight. +The subject of touch is the skin by which man is enveloped, the very +substance and form of the skin causing it to feel whatever is applied to +it. The sense of touch is not in the things applied, but in the substance +and form of the skin, which are the subject; the sense itself is nothing +but an affecting of the subject by the things applied. It is the same +with taste; this sense is only an affecting of the substance and form of +the tongue; the tongue is the subject. It is the same with smell; it is +well known that odor affects the nostrils, and that it is in the nostrils, +and that the nostrils are affected by the odoriferous particles touching +them. It is the same with hearing, which seems to be in the place where +the sound originates; but the hearing is in the ear, and is an affecting +of its substance and form; that the hearing is at a distance from the ear +is an appearance. It is the same with sight. When a man sees objects at a +distance, the seeing appears to be there; yet the seeing is in the eye, +which is the subject, and is likewise an affecting of the subject. +Distance is solely from the judgment concluding about space from things +intermediate, or from the diminution and consequent indistinctness of +the object, an image of which is produced interiorly in the eye according +to the angle of incidence. From this it is evident that sight does not +go out from the eye to the object, but that the image of the object enters +the eye and affects its substance and form. Thus it is just the same +with sight as with hearing; hearing does not go out from the ear to catch +the sound, but the sound enters the ear and affects it. From all this it +can be seen that the affecting of the substance and form which causes +sense is not a something separate from the subject, but only causes a +change in it, the subject remaining the subject then as before and +afterwards. From this it follows that seeing, hearing, smell, taste, +and touch, are not a something volatile flowing from their organs, but +are the organs themselves, considered in their substance and form, and +that when the organs are affected sense is produced. + +42. It is the same with love and wisdom, with this difference only, that +the substances and forms which are love and wisdom are not obvious to the +eyes as the organs of the external senses are. Nevertheless, no one can +deny that those things of wisdom and love, which are called thoughts, +perceptions, and affections, are substances and forms, and not entities +flying and flowing out of nothing, or abstracted from real and actual +substance and form, which are subjects. For in the brain are substances +and forms innumerable, in which every interior sense which pertains to +the understanding and will has its seat. The affections, perceptions, +and thoughts there are not exhalations from these substances, but are +all actually and really subjects emitting nothing from themselves, but +merely undergoing changes according to whatever flows against and affects +them. This may be seen from what has been said above about the external +senses. Of what thus flows against and affects more will be said below. + +43. From all this it may now first be seen that Divine Love and Divine +Wisdom in themselves are substance and form; for they are very Esse and +Existere; and unless they were such Esse and Existere as they are substance +and form, they would be a mere thing of reasoning, which in itself is nothing. + +44. DIVINE LOVE AND DIVINE WISDOM ARE SUBSTANCE AND FORM IN ITSELF, THUS +THE VERY AND THE ONLY. + +That Divine Love and Divine Wisdom are substance and form has been proved +just above; and that Divine Esse [Being] and Existere [Taking Form] are +Esse and Existere in itself, has also been said above. It cannot be said +to be Esse and Existere from itself, because this involves a beginning, +and a beginning from something within in which would be Esse and Existere +in itself. But Very Esse and Existere in itself is from eternity. Very +Esse and Existere in itself is also uncreated, and everything created +must needs be from an Uncreate. What is created is also finite, and the +finite can exist only from the Infinite. + +45. He who by exercise of thought is able to grasp the idea of and to +comprehend, Esse and Existere in itself, can certainly perceive and +comprehend that it is the Very and the Only. That is called the Very +which alone is; and that is called the Only from which every thing else +proceeds. Now because the Very and the Only is substance and form, it +follows that it is the very and only substance and form. Because this +very substance and form is Divine Love and Divine Wisdom, it follows +that it is the very and only Love, and the very and only Wisdom; +consequently, that it is the very and only Essence, as well as the +very and only Life: for Life is Love and Wisdom. + +46. From all this it can be seen how sensually (that is, how much from +the bodily senses and their blindness in spiritual matters) do those +think who maintain that nature is from herself. They think from the +eye, and are not able to think from the understanding. Thought from the +eye closes the understanding, but thought from the understanding opens +the eye. Such persons cannot think at all of Esse and Existere in itself, +and that it is Eternal, Uncreate, and Infinite; neither can they think +at all of life, except as a something fleeting and vanishing into +nothingness; nor can they think otherwise of Love and Wisdom, nor at +all that from these are all things of nature. Neither can it be seen +that from these are all things of nature, unless nature is regarded, +not from some of its forms, which are merely objects of sight, but from +uses in their succession and order. For uses are from life alone, and +their succession and order are from wisdom and love alone; while forms +are only containants of uses. Consequently, if forms alone are regarded, +nothing of life, still less anything of love and wisdom, thus nothing +of God, can be seen in nature. + +47. DIVINE LOVE AND DIVINE WISDOM MUST NECESSARILY HAVE BEING [Esse] +AND HAVE FORM [Existere] IN OTHERS CREATED BY ITSELF. + +It is the essential of love not to love self, but to love others, and +to be conjoined with others by love. It is the essential of love, +moreover, to be loved by others, for thus conjunction is effected. The +essence of all love consists in conjunction; this, in fact, is its life, +which is called enjoyment, pleasantness, delight, sweetness, bliss, +happiness, and felicity. Love consists in this, that its own should be +another's; to feel the joy of another as joy in oneself, that is loving. +But to feel one's own joy in another and not the other's joy in oneself +is not loving; for this is loving self, while the former is loving the +neighbor. These two kinds of love are diametrically opposed to each +other. Either, it is true, conjoins; and to love one's own, that is, +oneself, in another does not seem to divide; but it does so effectually +divide that so far as any one has loved another in this manner, so far +he afterwards hates him. For such conjunction is by its own action +gradually loosened, and then, in like measure, love is turned to hate. + +48. Who that is capable of discerning the essential character of love +cannot see this? For what is it to love self alone, instead of loving +some one outside of self by whom one may be loved in return? Is not this +separation rather than conjunction? Conjunction of love is by +reciprocation; and there can be no reciprocation in self alone. If there +is thought to be, it is from an imagined reciprocation in others. From +this it is clear that Divine Love must necessarily have being (esse) and +have form (existere) in others whom it may love, and by whom it may be +loved. For as there is such a need in all love, it must be to the fullest +extent, that is, infinitely in Love Itself. + +49. With respect to God: it is impossible for Him to love others and to +be loved reciprocally by others in whom there is anything of infinity, +that is, anything of the essence and life of love in itself, or anything +of the Divine. For if there were beings having in them anything of +infinity, that is, of the essence and life of love in itself, that is, +of the Divine, it would not be God loved by others, but God loving +Himself; since the Infinite, that is, the Divine, is one only, and if +this were in others, Itself would be in them, and would be the love of +self Itself; and of that love not the least trace can possibly be in +God, since it is wholly opposed to the Divine Essence. Consequently, for +this relation to be possible there must be others in whom there is +nothing of the Divine in itself. That it is possible in beings created +from the Divine will be seen below. But that it may be possible, there +must be Infinite Wisdom making one with Infinite Love; that is, there +must be the Divine Love of Divine Wisdom, and the Divine Wisdom of Divine +Love (concerning which see above, n. 35-39) + +50. Upon a perception and knowledge of this mystery depend a perception +and knowledge of all things of existence, that is, creation; also of all +things of continued existence, that is, preservation by God; in other +words, of all the works of God in the created universe; of which the +following pages treat. + +51. But do not, I entreat you, confuse your ideas with time and with +space, for so far as time and space enter into your ideas when you read +what follows, you will not understand it; for the Divine is not in time +and space. This will be seen clearly in the progress of this work, and +in particular from what is said of eternity, infinity, and omnipresence. + +52. ALL THINGS IN THE UNIVERSE WERE CREATED FROM THE DIVINE LOVE AND THE +DIVINE WISDOM OF GOD-MAN. + +So full of Divine Love and Divine Wisdom is the universe in greatest and +least, and in first and last things, that it may be said to be Divine +Love and Divine Wisdom in an image. That this is so is clearly evident +from the correspondence of all things of the universe with all things of +man. There is such correspondence of each and every thing that takes +form in the created universe with each and every thing of man, that man +may be said to be a sort of universe. There is a correspondence of his +affections, and thence of his thoughts, with all things of the animal +kingdom; of his will, and thence of his understanding, with all things +of the vegetable kingdom; and of his outmost life with all things of +the mineral kingdom. That there is such a correspondence is not apparent +to any one in the natural world, but it is apparent to every one who +gives heed to it in the spiritual world. In that world there are all +things that take form in the natural world in its three kingdoms, and +they are correspondences of affections and thoughts, that is, of +affections from the will and of thoughts from the understanding, also +of the outmost things of the life, of those who are in that world, around +whom all these things are Visible, presenting an appearance like that of +the created universe, with the difference that it is in lesser form. From +this it is very evident to angels, that the created universe is an image +representative of God-Man, and that it is His Love and Wisdom which are +presented, in an image, in the universe. Not that the created universe +is God-Man, but that it is from Him; for nothing whatever in the created +universe is substance and form in itself, or life in itself, or love and +wisdom in itself, yea, neither is man a man in himself, but all is from +God, who is Man, Wisdom and Love, also Form and Substance, in itself. +That which has Being-in-itself is uncreate and infinite; but whatever +is from Very Being, since it contains in it nothing of Being-in-itself, +is created and finite, and this exhibits an image of Him from whom it +has being and has form. + +53. Of things created and finite Esse [Being] and Existere [Taking Form] +can be predicated, likewise substance and form, also life, and even love +and wisdom; but these are all created and finite. This can be said of +things created and finite, not because they possess anything Divine, but +because they are in the Divine, and the Divine is in them. For everything +that has been created is, in itself, inanimate and dead, but all things +are animated and made alive by this, that the Divine is in them, and that +they are in the Divine. + +54. The Divine is not in one subject differently from what it is in +another, but one created subject differs from another; for no two things +can be precisely alike, consequently each thing is a different containant. +On this account, the Divine as imaged forth presents a variety of +appearances. Its presence in opposites will be discussed hereafter. + +55. ALL THINGS IN THE CREATED UNIVERSE ARE RECIPIENTS OF THE DIVINE LOVE +AND THE DIVINE WISDOM OF GOD-MAN. + +It is well known that each and all things of the universe were created +by God; hence the universe, with each and every thing pertaining to it, +is called in the Word the work of the hands of Jehovah. There are those +who maintain that the world, with everything it includes, was created +out of nothing, and of that nothing an idea of absolute nothingness is +entertained. From absolute nothingness, however, nothing is or can be +made. This is an established truth. The universe, therefore, which is +God's image, and consequently full of God, could be created only in +God from God; for God is Esse itself, and from Esse must be whatever +is. To create what is, from nothing which is not, is an utter +contradiction. But still, that which is created in God from God is not +continuous from Him; for God is Esse in itself, and in created things +there is not any Esse in itself. If there were in created things any +Esse in itself, this would be continuous from God, and that which is +continuous from God is God. The angelic idea of this is, that what is +created in God from God, is like that in man which has been derived from +his life, but from which the life has been withdrawn, which is of such a +nature as to be in accord with his life, and yet it is not his life. The +angels confirm this by many things which have existence in their heaven, +where they say they are in God, and God is in them, and still that they +have, in their esse, nothing of God which is God. Many things whereby +they prove this will be presented hereafter; let this serve for present +information. + +56. Every created thing, by virtue of this origin, is such in its nature +as to be a recipient of God, not by continuity, but by contiguity. By +the latter and not the former comes its capacity for conjunction. For +having been created in God from God, it is adapted to conjunction; and +because it has been so created, it is an analogue, and through such +conjunction it is like an image of God in a mirror. + +57. From this it is that angels are angels, not from themselves, but by +virtue of this conjunction with God-Man; and this conjunction is according +to the reception of Divine Good and Divine Truth, which are God, and which +seem to proceed from Him, though really they are in Him. This reception +is according to their application to themselves of the laws of order, +which are Divine truths, in the exercise of that freedom of thinking and +willing according to reason, which they possess from the Lord as if it +were their own. By this they have a reception, as if from themselves, of +Divine Good and of Divine Truth, and by this there is a reciprocation of +love; for, as was said above, love is impossible unless it is reciprocal. +The same is true of men on the earth. From what has been said it can now +first be seen that all things of the created universe are recipients of +the Divine Love and the Divine Wisdom of God-Man. + +58. It cannot yet be intelligibly explained how all other things of the +universe which are unlike angels and men, that is, the things below man +in the animal kingdom, and the things below these in the vegetable +kingdom, and the things still below these in the mineral kingdom, are +also recipients of the Divine Love and of the Divine Wisdom of God-Man; +for many things need to be said first about degrees of life, and degrees +of the recipients of life. Conjunction with these things is according to +their uses; for no good use has any other origin than through a like +conjunction with God, but yet different according to degrees. This +conjunction in its descent becomes successively such that nothing of +freedom is left therein, because nothing of reason, and therefore nothing +of the appearance of life; but still they are recipients. Because they +are recipients, they are also re-agents; and forasmuch as they are +re-agents, they are containants. Conjunction with uses which are not good +will be discussed when the origin of evil has been made known. + +59. From the above it can be seen that the Divine is in each and every +thing of the created universe, and consequently that the created universe +is the work of the hands of Jehovah, as is said in the Word; that is, the +work of Divine Love and Divine Wisdom, for these are meant by the hands +of Jehovah. But though the Divine is in each and all things of the +created universe there is in their esse nothing of the Divine in itself; +for the created universe is not God, but is from God; and since it is +from God, there is in it an image of Him like the image of a man in a +mirror, wherein indeed the man appears, but still there is nothing of +the man in it. + +60. I heard several about me in the spiritual world talking together, +who said that they were quite willing to acknowledge that the Divine is +in each and every thing of the universe, because they behold therein the +wonderful works of God, and these are the more wonderful the more +interiorly they are examined. And yet, when they were told that the Divine +is actually in each and every thing of the universe, they were displeased; +which is a proof that although they assert this they do not believe it. +They were therefore asked whether this cannot be seen simply from the +marvelous power which is in every seed, of producing its own vegetable +form in like order, even to new seeds; also because in every seed an +idea of the infinite and eternal is presented; since there is in seeds +an endeavor to multiply themselves and to fructify infinitely and +eternally? Is not this evident also in every living creature, even the +smallest? In that there are in it organs of sense, also brains, a heart, +lungs, and other parts; with arteries, veins, fibers, muscles, and the +activities proceeding therefrom; besides the surpassing marvels of animal +nature, about which whole volumes have been written. All these wonderful +things are from God; but the forms with which they are clothed are from +earthy matters, out of which come plants, and in their order, men. +Therefore it is said of man, + + That he was created out of the ground, and that he is dust of the + earth, and that the breath of lives was breathed into him + (Genesis 2:7). + +From which it is plain that the Divine is not man's own, but is adjoined +to him. + +61. ALL CREATED THINGS HAVE RELATION IN A KIND OF IMAGE TO MAN. + +This can be seen from each and all things of the animal kingdom, from +each and all things of the vegetable kingdom, and from each and all things +of the mineral kingdom. + +A relation to man in each and all things of the animal kingdom is evident +from the following. Animals of every kind have limbs by which they move, +organs by which they feel, and viscera by which these are exercised; +these they have in common with man. They have also appetites and +affections similar to man's natural appetites and affections; and they +have inborn knowledges corresponding to their affections, in some of +which there appears a resemblance to what is spiritual, which is more +or less evident in beasts of the earth, and birds of the air, and in +bees, silk-worms, ants, etc. From this it is that merely natural men +consider the living creatures of this kingdom to be like themselves, +except in the matter of speech. + +A relation to man arising out of each and all things of the vegetable +kingdom is evident from this: they spring forth from seed, and thereafter +proceed step by step through their periods of growth; they have something +akin to marriage, followed by prolification; their vegetative soul is use, +and they are forms thereof; besides many other particulars which have +relation to man. These also have been described by various authors. + +A relation to man deducible from each and every thing of the mineral +kingdom is seen only in an endeavor to produce forms which exhibit such +a relation (which forms, as said above, are each and all things of the +vegetable kingdom), and in an endeavor to perform uses thereby. For when +first a seed falls into the bosom of the earth, she cherishes it, and +out of herself provides it with nourishment from every source, that it +may shoot up and present itself in a form representative of man. That +such an endeavor exists also in its solid parts is evident from corals +at the bottom of the seas and from flowers in mines, where they originate +from minerals, also from metals. This endeavor towards vegetating, and +performing uses thereby, is the outmost derivation from the Divine in +created things. + +62. As there is an endeavor of the minerals of the earth towards +vegetation, so there is an endeavor of the plants towards vivification: +this accounts for insects of various kinds corresponding to the odors +emanating from plants. This does not arise from the heat of this world's +sun, but from life operating through that heat according to the state +of its recipients (as will be seen in what follows). + +63. That there is a relation of all things of the created universe to +man may be known from the foregoing statements, yet it can be seen only +obscurely; whereas in the spiritual world this is seen clearly. In that +world, also, there are all things of the three kingdoms, and in the midst +of them the angel; he sees them about him, and also knows that they are +representations of himself; yea, when the inmost of his understanding +is opened he recognizes himself in them, and sees his image in them, +hardly otherwise than as in a mirror. + +64. From these and from many other concurring facts which there is not +time to adduce now, it may be known with certainty that God is a Man; +and that the created universe is an image of Him; for there is a general +relation of all things to Him, as well as a particular relation of all +things to man. + +65. THE USES OF ALL CREATED THINGS ASCEND BY DEGREES FROM LAST THINGS TO +MAN, AND THROUGH MAN TO GOD THE CREATOR, FROM WHOM THEY ARE. + +Last things, as was said above, are each and all things of the mineral +kingdom, which are materials of various kinds, of a stony, saline, oily, +mineral, or metallic nature, covered over with soil formed of vegetable +and animal matters reduced to the finest dust. In these lie concealed +both the end and the beginning of all uses which are from life. The end +of all uses is the endeavor to produce uses, and the beginning is the +acting force from that endeavor. These pertain to the mineral kingdom. +Middle things are each and all things of the vegetable kingdom, such as +grasses and herbs of every kind, plants and shrubs of every kind, and +trees of every kind. The uses of these are for the service of each and +all things of the animal kingdom, both imperfect and perfect. These they +nourish, delight, and vivify; nourishing the bellies of animals with +their vegetable substances, delighting the animal senses with taste, +fragrance, and beauty, and vivifying their affections. The endeavor +towards this is in these also from life. First things are each and all +things of the animal kingdom. Those are lowest therein which are called +worms and insects, the middle are birds and beasts, and the highest, +men; for in each kingdom there are lowest, middle and highest things, +the lowest for the use of the middle, and the middle for the use of the +highest. Thus the uses of all created things ascend in order from outmost +things to man, who is first in order. + +66. In the natural world there are three degrees of ascent, and in the +spiritual world there are three degrees of ascent. All animals are +recipients of life. The more perfect are recipients of the life and the +three degrees of the natural world, the less perfect of the life of two +degrees of that world, and the imperfect of one of its degrees. But man +alone is a recipient of the life both of the three degrees of the natural +world and of the three degrees of the spiritual world. From this it is +that man can be elevated above nature, while the animal cannot. Man can +think analytically and rationally of the civil and moral things that are +within nature, also of the spiritual and celestial things that are above +nature, yea, he can be so elevated into wisdom as even to see God. But +the six degrees by which the uses of all created things ascend in their +order even to God the Creator, will be treated of in their proper place. +From this summary, however, it can be seen that there is an ascent of +all created things to the first, who alone is Life, and that the uses +of all things are the very recipients of life; and from this are the +forms of uses. + +67. It shall also be stated briefly how man ascends, that is, is elevated, +from the lowest degree to the first. He is born into the lowest degree +of the natural world; then, by means of knowledges, he is elevated into +the second degree; and as he perfects his understanding by knowledges +he is elevated into the third degree, and then becomes rational. The +three degrees of ascent in the spiritual world are in man above the three +natural degrees, and do not appear until he has put off the earthly body. +When this takes place the first spiritual degree is open to him, +afterwards the second, and finally the third; but this only with those +who become angels of the third heaven; these are they that see God. Those +become angels of the second heaven and of the last heaven in whom the +second degree and the last degree can be opened. Each spiritual degree +in man is opened according to his reception of Divine Love and Divine +Wisdom from the Lord. Those who receive something thereof come into the +first or lowest spiritual degree those who receive more into the second +or middle spiritual degree, those who receive much into the third or +highest degree. But those who receive nothing thereof remain in the +natural degrees, and derive from the spiritual degrees nothing more than +an ability to think and thence to speak, and to will and thence to act, +but not with intelligence. + +68. Of the elevation of the interiors of man, which belong to his mind, +this also should be known. In everything created by God there is reaction. +In Life alone there is action; reaction is caused by the action of Life. +Because reaction takes place when any created thing is acted upon, it +appears as if it belonged to what is created. Thus in man it appears as +if the reaction were his, because he has no other feeling than that life +is his, when yet man is only a recipient of life. From this cause it is +that man, by reason of his hereditary evil, reacts against God. But so +far as man believes that all his life is from God, and that all good of +life is from the action of God, and all evil of life from the reaction +of man, so far his reaction comes to be from [God's] action, and man +acts with God as if from himself. The equilibrium of all things is from +action and simultaneous reaction, and in equilibrium everything must be. +These things have been said lest man should believe that he himself +ascends toward God from himself, and not from the Lord. + +69. THE DIVINE, APART FROM SPACE, FILLS ALL SPACES OF THE UNIVERSE. + +There are two things proper to nature - space and time. From these man +in the natural world forms the ideas of his thought, and thereby his +understanding. If he remains in these ideas, and does not raise his mind +above them, he is in no wise able to perceive things spiritual and Divine, +for these he involves in ideas drawn from space and time; and so far as +that is done the light [lumen] of his understanding becomes merely +natural. To think from this lumen in reasoning about spiritual and +Divine things, is like thinking from the thick darkness of night about +those things that appear only in the light of day. From this comes +naturalism. But he who knows how to raise his mind above ideas of thought +drawn from space and time, passes from thick darkness into light, and has +discernment in things spiritual and Divine, and finally sees the things +which are in and from what is spiritual and Divine; and then from that +light he dispels the thick darkness of the natural lumen, and banishes +its fallacies from the middle to the sides. Every man who has +understanding is able to transcend in thought these properties of nature, +and actually does so; and he then affirms and sees that the Divine, +because omnipresent, is not in space. He is also able to affirm and to +see the things that have been adduced above. But if he denies the Divine +Omnipresence, and ascribes all things to nature, then he has no wish to +be elevated, though he can be. + +70. All who die and become angels put off the two above- mentioned +properties of nature, namely, space and time; for they then enter into +spiritual light, in which objects of thought are truths, and objects of +sight are like those in the natural world, but are correspondent to their +thoughts. The objects of their thought which, as just said, are truths, +derive nothing at all from space and time; and though the objects of +their sight appear as if in space and in time, still the angels do not +think from space and time. The reason is, that spaces and times there +are not fixed, as in the natural world, but are changeable according to +the states of their life. In the ideas of their thought, therefore, +instead of space and time there are states of life, instead of spaces +such things as have reference to states of love, and instead of times +such things as have reference to states of wisdom. From this it is that +spiritual thought, and spiritual speech therefrom, differ so much from +natural thought and natural speech therefrom, as to have nothing in +common except as regards the interiors of things, which are all spiritual. +Of this difference more will be said elsewhere. Now, because the thoughts +of angels derive nothing from space and time, but everything from states +of life, when it is said that the Divine fills spaces angels evidently +cannot comprehend it, for they do not know what spaces are; but when, +apart from any idea of space, it is said that the Divine fills all things, +they clearly comprehend it. + +71. To make it clear that the merely natural man thinks of spiritual and +Divine things from space, and the spiritual man apart from space, let the +following serve for illustration. The merely natural man thinks by means +of ideas which he has acquired from objects of sight, in all of which +there is figure partaking of length, breadth, and height, and of shape +determined by these, either angular or circular. These [conceptions] are +manifestly present in the ideas of his thought concerning things visible +on earth; they are also in the ideas of his thought concerning those not +visible, such as civil and moral affairs. This he is unconscious of; but +they are nevertheless there, as continuations. With a spiritual man it +is different, especially with an angel of heaven, whose thought has +nothing in common with figure and form that derives anything from +spiritual length, breadth, and height, but only with figure and form +derived from the state of a thing resulting from the state of its life. +Consequently, instead of length of space he thinks of the good of a thing +from good of life; instead of breadth of space, of the truth of a thing +from truth of life; and instead of height, of the degrees of these. Thus +he thinks from the correspondence there is between things spiritual and +things natural. From this correspondence it is that in the Word "length" +signifies the good of a thing, "breadth" the truth of a thing, and +"height" the degrees of these. From this it is evident that an angel of +heaven, when he thinks of the Divine Omnipresence, can by no means think +otherwise than that the Divine, apart from space, fills all things. And +that which an angel thinks is truth, because the light which enlightens +his understanding is Divine Wisdom. + +72. This is the basis of thought concerning God; for without it, what is +to be said of the creation of the universe by God-Man, of His Providence, +Omnipotence, Omnipresence and Omniscience, even if understood, cannot be +kept in mind; since the merely natural man, even while he has these +things in his understanding, sinks back into his life's love, which is +that of his will; and that love dissipates these truths, and immerses +his thought in space, where his lumen, which he calls rational, abides, +not knowing that so far as he denies these things, he is irrational. +That this is so, may be confirmed by the idea entertained of this truth, +that GOD is a MAN. Read with attention, I pray you, what has been said +above (n. 11-13) and what follows after, and your understanding will +accept it. But when you let your thought down into the natural lumen +which derives from space, will not these things be seen as paradoxes? and +if you let it down far, will you not reject them? This is why it is said +that the Divine fills all spaces of the universe, and why it is not said +that God-Man fills them. For if this were said, the merely natural lumen +would not assent. But to the proposition that the Divine fills all space, +it does assent, because this agrees with the mode of speech of the +theologians, that God is omnipresent, and hears and knows all things. +(On this subject, more may be seen above, n. 7-10.). + +73. THE DIVINE IS IN ALL TIME, APART FROM TIME. + +As the Divine, apart from space, is in all space, so also, apart from +time, is it in all time. For nothing which is proper to nature can be +predicated of the Divine, and space and time are proper to nature. Space +in nature is measurable, and so is time. This is measured by days, weeks, +months, years, and centuries; days are measured by hours; weeks and months +by days; years by the four seasons; and centuries by years. Nature derives +this measurement from the apparent revolution and annual motion of the sun +of the world. But in the spiritual world it is different. The progressions +of life in that world appear in like manner to be in time, for those there +live with one another as men in the world live with one another; and this +is not possible without the appearance of time. But time there is not +divided into periods as in the world, for their sun is constantly in the +east and is never moved away; for it is the Lord's Divine Love that +appears to them as a sun. Wherefore they have no days, weeks, months, +years, centuries, but in place of these there are states of life, by +which a distinction is made which cannot be called, however, a distinction +into periods, but into states. Consequently, the angels do not know what +time is, and when it is mentioned they perceive in place of it state; and +when state determines time, time is only an appearance. For joyfulness of +state makes time seem short, and joylessness of state makes time seem +long; from which it is evident that time in the spiritual world is nothing +but quality of state. It is from this that in the Word, "hours," "days," +"weeks," "months," and "years," signify states and progressions of state +in series and in the aggregate; and when times are predicated of the +church, by its "morning" is meant its first state, by "mid-day" its +fullness by "evening" its decline, and by "night" its end. The four +seasons of the year "spring," "summer," "autumn," and "winter," have a +like meaning. + +74. From the above it can be seen that time makes one with thought from +affection; for from that is the quality of man's state. And with +progressions of time, in the spiritual world, distances in progress +through space coincide; as may be shown from many things. For instance, +in the spiritual world ways are actually shortened or are lengthened in +accordance with the longings that are of thought from affection. From +this, also, comes the expression, "spaces of time." Moreover, in cases +where thought does not join itself to its proper affection in man, as +in sleep, the lapse of time is not noticed. + +75. Now as times which are proper to nature in its world are in the +spiritual world pure states, which appear progressive because angels +and spirits are finite, it may be seen that in God they are not +progressive because He is Infinite, and infinite things in Him are one +(as has been shown above, n. 17-22). From this it follows that the +Divine in all time is apart from time. + +76. He who has no knowledge of God apart from time and is unable from +any perception to think of Him, is thus utterly unable to conceive of +eternity in any other way than as an eternity of time; in which case, +in thinking of God from eternity he must needs become bewildered; for +he thinks with regard to a beginning, and beginning has exclusive +reference to time. His bewilderment arises from the idea that God had +existence from Himself, from which he rushes headlong into an origin of +nature from herself; and from this idea he can be extricated only by a +spiritual or angelic idea of eternity, which is an idea apart from time; +and when time is separated, the Eternal and the Divine are the same, and +the Divine is the Divine in itself, not from itself. The angels declare +that while they can conceive of God from eternity, they can in no way +conceive of nature from eternity, still less of nature from herself and +not at all of nature as nature in herself. For that which is in itself +is the very Esse, from which all things are; Esse in itself is very life, +which is the Divine Love of Divine Wisdom and the Divine Wisdom of Divine +Love. For the angels this is the Eternal, an Eternal as removed from time +as the uncreated is from the created, or the infinite from the finite, +between which, in fact, there is no ratio. + +77. THE DIVINE IN THINGS GREATEST AND LEAST IS THE SAME. + +This follows from the two preceding articles, that the Divine apart from +space is in all space, and apart from time is in all time. Moreover, there +are spaces greater and greatest, and lesser and least; and since spaces +and times, as said above, make one, it is the same with times. In these +the Divine is the same, because the Divine is not varying and changeable, +as everything is which belongs to nature, but is unvarying and +unchangeable, consequently the same everywhere and always. + +78. It seems as if the Divine were not the same in one person as in +another; as if, for instance, it were different in the wise and in the +simple, or in an old man and in a child. But this is a fallacy arising +from appearance; the man is different, but the Divine in him is not +different. Man is a recipient, and the recipient or receptacle is what +varies. A wise man is a recipient of Divine Love and Divine Wisdom more +adequately, and therefore more fully, than a simple man; and an old man +who is also wise, more than a little child or boy; yet the Divine is the +same in the one as in the other. It is in like manner a fallacy arising +from appearance, that the Divine is different with angels of heaven from +what it is with men on the earth, because the angels of heaven are in +wisdom ineffable, while men are not; but the seeming difference is not +in the Lord but in the subjects, according to the quality of their +reception of the Divine. + +79. That the Divine is the same in things greatest and least, may be +shown by means of heaven and by means of an angel there. The Divine in +the whole heaven and the Divine in an angel is the same; therefore even +the whole heaven may appear as one angel. So is it with the church, and +with a man of the church. The greatest form receptive of the Divine is +the whole heaven together with the whole church; the least is an angel +of heaven and a man of the church. Sometimes an entire society of heaven +has appeared to me as one angel-man; and it was told that it may appear +like a man as large as a giant, or like a man as small as an infant; and +this, because the Divine in things greatest and least is the same. + +80. The Divine is also the same in the greatest and in the least of all +created things that are not alive; for it is in all the good of their use. +These, moreover, are not alive for the reason that they are not forms of +life but forms of uses; and the form varies according to the excellence +of the use. But how the Divine is in these things will be stated in what +follows, where creation is treated of. + +81. Put away space, and deny the possibility of a vacuum, and then think +of Divine Love and of Divine Wisdom as being Essence itself, space having +been put away and a vacuum denied. Then think according to space; and you +will perceive that the Divine, in the greatest and in the least things of +space, is the same; for in essence abstracted from space there is neither +great nor small, but only the same. + +82. Something shall now be said about vacuum. I once heard angels talking +with Newton about vacuum, and saying that they could not tolerate the +idea of a vacuum as being nothing, for the reason that in their world +which is spiritual, and which is within or above the spaces and times +of the natural world, they equally feel, think, are affected, love, will, +breathe, yea, speak and act, which would be utterly impossible in a vacuum +which is nothing, since nothing is nothing, and of nothing not anything +can be affirmed. Newton said that he now knew that the Divine, which is +Being itself, fills all things, and that to him the idea of nothing as +applied to vacuum is horrible, because that idea is destructive of all +things; and he exhorts those who talk with him about vacuum to guard +against the idea of nothing, comparing it to a swoon, because in nothing +no real activity of mind is possible. + +83. PART SECOND. + +DIVINE LOVE AND DIVINE WISDOM APPEAR IN THE SPIRITUAL WORLD AS A SUN. + +There are two worlds, the spiritual and the natural. The spiritual world +does not draw anything from the natural, nor the natural world from the +spiritual. The two are totally distinct, and communicate only by +correspondences, the nature of which has been abundantly shown elsewhere. +To illustrate this by an example: heat in the natural world corresponds +to the good of charity in the spiritual world, and light in the natural +world corresponds to the truth of faith in the spiritual world; and who +does not see that heat and the good of charity, and that light and the +truth of faith, are wholly distinct? At first sight they appear as +distinct as two entirely different things. They so appear when one +inquires what the good of charity has in common with heat, or the truth +of faith with light; when in fact, spiritual heat is that good, and +spiritual light is that truth. Although these things are in themselves +so distinct, they make one by correspondence. They make one in this way: +when man reads, in the Word, of heat and light, the spirits and angels +who are with the man perceive charity instead of heat, and faith instead +of light. This example is adduced, in order that it may be known that the +two worlds, the spiritual and the natural, are so distinct as to have +nothing in common with each other; yet are so created as to have +communication, yea, conjunction by means of correspondences. + +84. Since these two worlds are so distinct, it can be seen very clearly +that the spiritual world is under another sun than the natural world. For +in the spiritual world, must as in the natural, there is heat and light; +but the heat there, as well as the light, is spiritual; and spiritual +heat is the good of charity, and spiritual light is the truth of faith. +Now since heat and light can originate only in a sun, it is evident that +the spiritual world has a different sun from the natural world; and +further, that the sun of the spiritual world in its essence is such that +spiritual heat and light can come forth from it; whereas the sun of the +natural world in its essence is such that natural heat can come forth +from it. Everything spiritual has relation to good and truth, and can +spring from no other source than Divine Love and Divine Wisdom; for all +good is of love and all truth is of wisdom; that they have no other origin +any discerning man can see. + +85. That there is any other sun than that of the natural world has +hitherto been unknown. The reason is, that the spiritual of man has so +far passed over into his natural, that he does not know what the +spiritual is, and thus does not know that there is a spiritual world, +the abode of spirits and angels, other than and different from the natural +world. Since the spiritual world has lain so deeply hidden from the +knowledge of those who are in the natural world, it has pleased the Lord +to open the sight of my spirit, that I might see the things which are in +that world, just as I see those in the natural world, and might afterwards +describe that world; which has been done in the work Heaven and Hell, in +one chapter of which the sun of the spiritual world is treated of. For +that sun has been seen by me; and it appeared of the same size as the sun +of the natural world; also fiery like it, but more glowing. It has also +been made known to me that the whole angelic heaven is under that sun; +and that angels of the third heaven see it constantly, angels of the +second heaven very often, and angels of the first or outmost heaven +sometimes. That all their heat and all their light, as well as all things +that are manifest in that world, are from that sun will be seen in what +follows. + +86. That sun is not the Lord Himself, but is from the Lord. It is the +Divine Love and the Divine Wisdom proceeding from Him that appear as a +sun in that world. And because Love and Wisdom in the Lord are one (as +shown in Part I.), that sun is said to be Divine Love; for Divine Wisdom +is of Divine Love, consequently is Love. + +87. Since love and fire mutually correspond, that sun appears before the +eyes of the angels as fiery; for angels cannot see love with their eyes, +but they see in the place of love what corresponds to it. For angels, +equally with men, have an internal and an external; it is their internal +that thinks and is wise, and that wills and loves; it is their external +that feels, sees, speaks and acts. All their externals are correspondences +of internals; but the correspondences are spiritual, not natural. Moreover, +Divine love is felt as fire by spiritual beings. For this reason "fire," +when mentioned in the Word, signifies love. In the Israelitish Church, +"holy fire" signified love; and this is why, in prayers to God, it is +customary to ask that "heavenly fire," that is Divine Love, "may kindle +the heart." + +88. With such a difference between the spiritual and the natural (as shown +above, n. 83), nothing from the sun of the natural world, that is, nothing +of its heat and light, nor anything pertaining to any earthly object, can +pass over into the spiritual world. To the spiritual world the light of +the natural world is thick darkness, and its heat is death. Nevertheless, +the heat of the world can be vivified by the influx of heavenly heat, and +the light of the world can be illumined by the influx of heavenly light. +Influx is effected by correspondences; and it cannot be effected by +continuity. + +89. OUT OF THE SUN THAT TAKES FORM [existit] FROM THE DIVINE LOVE AND THE +DIVINE WISDOM, HEAT AND LIGHT GO FORTH. + +In the spiritual world where angels and spirits are there are heat and +light, just as in the natural world where men are; moreover in like +manner as heat, the heat is felt and the light is seen as light. Still +the heat and light of the spiritual world and of the natural world are +(as said above) so entirely different as to have nothing in common. They +differ one from the other as what is alive differs from what is dead. +The heat of the spiritual world in itself is alive; so is the light; but +the heat of the natural world in itself is dead; so is its light. For +the heat and light of the spiritual world go forth from a sun that is +pure love, while the heat and light of the natural world go forth from +a sun that is pure fire; and love is alive, and the Divine Love is Life +itself; while fire is dead, and solar fire is death itself, and may be +so called because it has nothing whatever of life in it. + +90. Since angels are spiritual they can live in no other than spiritual +heat and light, while men can live in no other than natural heat and +light; for what is spiritual accords with what is spiritual, and what is +natural with what is natural. If an angel were to derive the least +particle from natural heat and light he would perish; for it is totally +discordant with his life. As to the interiors of the mind every man is +a spirit. When he dies he withdraws entirely from the world of nature, +leaving behind him all its belongings, and enters a world where there +is nothing of nature. In that world he lives so separated from nature +that there is no communication whatever by continuity, that is, as +between what is purer and grosser, but only like that between what is +prior and posterior; and between such no communication is possible except +by correspondences. From this it can be seen that spiritual heat is not +a purer natural heat, or spiritual light a purer natural light, but that +they are altogether of a different essence; for spiritual heat and light +derive their essence from a sun which is pure Love, and this is Life +itself; while natural heat and light derive their essence from a sun +which is pure fire, in which (as said above) there is absolutely nothing +of life. + +91. Such being the difference between the heat and light of the two +worlds, it is very evident why those who are in the one world cannot +see those who are in the other world. For the eyes of man, who sees +from natural light, are of the substance of his world, and the eyes +of an angel are of the substance of his world; thus in both cases they +are formed for the proper reception of their own light. From all this +it can be seen from how much ignorance those think who, because they +cannot see angels and spirits with their eyes, are unwilling to believe +them to be men. + +92. Hitherto it has not been known that angels and spirits are in a +totally different light and different heat from men. It has not been known +even that another light and another heat are possible. For man in his +thought has not penetrated beyond the interior or purer things of nature. +And for this reason many have placed the abodes of angels and spirits in +the ether, and some in the stars - thus within nature, and not above or +outside of it. But, in truth, angels and spirits are entirely above or +outside of nature, and are in their own world, which is under another sun. +And since in that world spaces are appearances (as was shown above), +angels and spirits cannot be said to be in the ether or in the stars; in +fact, they are present with man, conjoined to the affection and thought of +his spirit; since man is a spirit, and because of that thinks and wills; +consequently the spiritual world is wherever man is, and in no wise away +from him. In a word, every man as regards the interiors of his mind is in +that world, in the midst of spirits and angels there; and he thinks from +its light, and loves from its heat. + +93. THE SUN OF THE SPIRITUAL WORLD IS NOT GOD, BUT IS A PROCEEDING FROM +THE DIVINE LOVE AND DIVINE WISDOM OF GOD-MAN; SO ALSO ARE THE HEAT AND +LIGHT FROM THAT SUN. + +By that sun which is before the eyes of the angels, and from which they +have heat and light, is not meant the Lord Himself, but the first +proceeding from Him, which is the highest [degree] of spiritual heat. +The highest [degree] of spiritual heat is spiritual fire, which is Divine +Love and Divine Wisdom in their first correspondence. On this account that +sun appears fiery, and to the angels is fiery, but not to men. Fire which +is fire to men is not spiritual, but natural; and between the two fires +there is a difference like the difference between what is alive and what +is dead. Therefore the spiritual sun by its heat vivifies spiritual beings +and renews spiritual objects. The natural sun does the same for natural +beings and natural objects; yet not from itself, but by means of an influx +of spiritual heat, to which it renders aid as a kind of substitute. + +94. This spiritual fire, in which also there is light in its origin, +becomes spiritual heat and light, which decrease in their going forth. +This decrease is effected by degrees, which will be treated of in what +follows. The ancients represented this by circles glowing with fire and +resplendent with light around the head of God, as is common also at the +present day in paintings representing God as a Man. + +95. That love begets heat, and wisdom light, is manifest from actual +experience. When man loves he grows warm, and when he thinks from wisdom +he sees things as it were in light. And from this it is evident that the +first proceeding of love is heat, and that the first proceeding of wisdom +is light. That they are also correspondences is obvious; for heat takes +place [existit] not in love itself, but from love in the will, and thence +in the body; and light takes place not in wisdom, but in the thought of +the understanding, and thence in the speech. Consequently love and wisdom +are the essence and life of heat and light. Heat and light are what +proceed, and because they are what proceed, they are also correspondences. + +96. That spiritual light is altogether distinct from natural light, any +one may know if he observes the thoughts of his mind. For when the mind +thinks, it sees its objects in light, and they who think spiritually see +truths, and this at midnight just as well as in the daytime. For this +reason light is predicated of the understanding, and the understanding +is said to see; thus one sometimes declares of something which another +says that he sees (that is, understands) that it is so. The understanding, +because it is spiritual, cannot thus see by natural light, for natural +light does not inhere in man, but withdraws with the sun. From this it +is obvious that the understanding enjoys a light different from that of +the eye, and that this light is from a different origin. + +97. Let every one beware of thinking that the sun of the spiritual world +is God Himself. God Himself is a Man. The first proceeding from His Love +and Wisdom is that fiery spiritual [substance] which appears before the +angels as a sun. When, therefore, the Lord manifests Himself to the +angels in person, He manifests Himself as a Man; and this sometimes in +the sun, sometimes outside of it. + +98. It is from this correspondence that in the Lord the Lord is called +not only a "sun" but also "fire" and "light." And by the "sun" is meant +Himself as to Divine Love and Divine Wisdom together; by "fire" Himself +in respect to Divine Love, and by "light" Himself in respect to Divine +Wisdom. + +99. SPIRITUAL HEAT AND LIGHT IN PROCEEDING FROM THE LORD AS A SUN, MAKE +ONE, JUST AS HIS DIVINE LOVE AND DIVINE WISDOM MAKE ONE. + +How Divine Love and Divine Wisdom in the Lord make one has been explained +in Part I.; in like manner heat and light make one, because they proceed +from these, and the things which proceed make one by virtue of their +correspondence, heat, corresponding to love, and light to wisdom. From +this it follows that as Divine Love is Divine Esse [Being] and Divine +Wisdom is Divine Existere [Taking form] (as shown above, n. 14-16), so +spiritual heat is thy Divine proceeding from Divine Esse, and spiritual +light is the Divine proceeding from Divine Existere. And as by that union +Divine Love is of Divine Wisdom, and Divine Wisdom is of Divine Love (as +shown above, n. 35-39), so spiritual heat is of spiritual light, and +spiritual light is of spiritual heat And because there is such a union +it follows that heat and light, in proceeding from the Lord as a sun, +are one. It will be seen, however, in what follows, that they are not +received as one by angels and men. + +100. The heat and light that proceed from the Lord as a sun are what in +an eminent sense are called the spiritual, and they are called the +spiritual in the singular number, because they are one; when, therefore, +the spiritual is mentioned in the following pages, it is meant both +these together. From that spiritual it is that the whole of that world +is called spiritual. Through that spiritual, all things of that world +derive their origin, and also their name. That heat and that light are +called the spiritual, because God is called Spirit, and God as Spirit +is the spiritual going forth. God, by virtue of His own very Essence, +is called Jehovah; but by means of that going forth He Vivifies and +enlightens angels of heaven and men of the church. Consequently, +vivification and enlightenment are said to be effected by the Spirit +of Jehovah. + +101. That heat and light, that is, the spiritual going forth from the +Lord as a Sun, make one, may be illustrated by the heat and light that +go forth from the sun of the natural world. These two also make one in +their going out from that sun. That they do not make one on earth is +owing not to the sun, but to the earth. For the earth revolves daily +round its axis, and has a yearly motion following the ecliptic, which +gives the appearance that heat and light do not make one. For in the +middle of summer there is more of heat than of light, and in the middle +of winter more of light than of heat. In the spiritual world it is the +same, except that there is in that world no daily or yearly motion of +the earth; but the angels turn themselves, some more, some less, to the +Lord; those who turn themselves more, receive more from heat and less +from light, and those who turn themselves less to the Lord receive more +from light and less from heat. From this it is that the heavens, which +consist of angels, are divided into two kingdoms, one called celestial, +the other spiritual. The celestial angels receive more from heat, and +the spiritual angels more from light. Moreover, the lands they inhabit +vary in appearance according to their reception of heat and light. If +this change of state of the angels is substituted for the motion of the +earth, the correspondence is complete. + +102. In what follows it will be seen, also, that all spiritual things +that originate through the heat and light of their sun, make one in +like manner when regarded in themselves, but when regarded as proceeding +from the affections of the angels do not make one. When heat and light +make one in the heavens, it is with the angels as if it were spring; but +when they do not make one, it is either like summer or like winter - not +like the winter in the frigid zones, but like the winter in the warmer +zone. Thus reception of love and wisdom in equal measure is the very +angelic state, and therefore an angel is an angel of heaven according +to the union in him of love and wisdom. It is the same with the man of +the church, when love and wisdom, that is, charity and faith, make one +in him. + +103. THE SUN OF THE SPIRITUAL WORLD APPEARS AT A MIDDLE ALTITUDE, FAR +OFF FROM THE ANGELS, LIKE THE SUN OF THE NATURAL WORLD FROM MEN. + +Most people take with them out of the world an idea of God, as being +above the head, on high, and an idea of the Lord, as living in heaven +among the angels. They take with them this idea of God because, in the +Word, God is called the "Most High," and is said to "dwell on high;" +therefore in prayer and worship men raise their eyes and hands upwards, +not knowing that by "The Most High" is signified the inmost. They take +with them the idea of the Lord as being in heaven among the angels, +because men think of Him as they think of another man, some thinking +of Him as they think of an angel, not knowing that the Lord is the Very +and Only God who rules the universe, who if He were among the angels in +heaven, could not have the universe under His gaze and under His care and +government. And unless He shone as a sun before those who are in the +spiritual world, angels could have no light; for angels are spiritual, +and therefore no other than spiritual light is in accord with their +essence. That there is light in the heavens, immensely exceeding the light +on earth, will be seen below where degrees are discussed. + +104. As regards the sun, therefore, from which angels have light and heat, +it appears above the lands on which the angels dwell, at an elevation of +about forty-five degrees, which is the middle altitude; it also appears +far off from the angels like the sun of the world from men. The sun +appears constantly at that altitude and at that distance, and does not +move from its place. Hence it is that angels have no times divided into +days and years, nor any progression of the day from morning, through +midday to evening and into night; nor any progression of the year from +spring, through summer to autumn, into winter; but there is perpetual +light and perpetual spring; consequently, with the angels, as was said +above, in place of times there are states. + +105. The sun of the spiritual world appears at a middle altitude chiefly +for the following reasons: First, the heat and light which proceed from +that sun are thus at their medium intensity, consequently are equally +proportioned and thus properly attempered. For if the sun were to appear +above the middle altitude more heat than light would be perceived, if +below it more light than heat; as is the case on earth when the sun is +above or below the middle of the sky; when above, the heat increases +beyond the light, when below, the light increases beyond the heat; for +light remains the same in summer and in winter, but heat increases and +diminishes according to the degree of the sun's altitude. Secondly, the +sun of the spiritual world appears in a middle altitude above the angelic +heaven, because there is thus a perpetual spring in all the angelic +heavens, whereby the angels are in a state of peace; for this state +corresponds to springtime on earth. Thirdly, angels are thus enabled to +turn their faces constantly to the Lord, and behold Him with their eyes. +For at every turn of their bodies, the angels have the east, thus the Lord, +before their faces. This is peculiar to that world, and would not be the +case if the sun of that world were to appear above or below the middle +altitude, and least of all if it were to appear overhead in the zenith. + +106. If the sun of the spiritual world did not appear far off from the +angels, like the sun of the natural world from men, the whole angelic +heaven, and hell under it, and our terraqueous globe under these, would +not be under the view, the care, the omnipresence, omniscience, +omnipotence, and providence of the Lord; comparatively as the sun of +our world, if it were not at such a distance from the earth as it +appears, could not be present and powerful in all lands by its heat +and light, and therefore could not render its aid, as a kind of +substitute, to the sun of the spiritual world. + +107. It is very necessary to be known that there are two suns, one +spiritual, the other natural; a spiritual sun for those who are in the +spiritual world, and a natural sun for those who are in the natural world. +Unless this is known, nothing can be properly understood about creation +and about man, which are the subjects here to be treated of. Effects may, +it is true, be observed, but unless at the same time the causes of effects +are seen, effects can only appear as it were in the darkness of night. + +108. THE DISTANCE BETWEEN THE SUN AND THE ANGELS IN THE SPIRITUAL WORLD +IS AN APPEARANCE ACCORDING TO RECEPTION BY THEM OF DIVINE LOVE AND DIVINE +WISDOM. + +All fallacies which prevail with the evil and the simple arise from +appearances which have been confirmed. So long as appearances remain +appearances, they are apparent truths, according to which every one +may think and speak; but when they are accepted as real truths, which +is done when they are confirmed, then apparent truths become falsities +and fallacies. For example: It is an appearance that the sun is borne +around the earth daily, and follows yearly the path of the ecliptic. So +long as this appearance is not confirmed it is an apparent truth, +according to which any one may think and speak; for he may say that the +sun rises and sets and thereby causes morning, midday, evening, and +night; also that the sun is now in such or such a degree of the ecliptic +or of its altitude, and thereby causes spring, summer, autumn, and +winter. But when this appearance is confirmed as the real truth, then +the confirmer thinks and utters a falsity springing from a fallacy. It +is the same with innumerable other appearances, not only in natural, +civil, and moral, but also in spiritual affairs. + +109. It is the same with the distance of the sun of the spiritual world, +which sun is the first proceeding of the Lord's Divine Love and Divine +Wisdom. The truth is that there is no distance, but that the distance is +an appearance according to the reception of Divine Love and Wisdom by the +angels in their degree. That distances, in the spiritual world, are +appearances may be seen from what has been shown above (as in n. 7-9, +That the Divine is not in space; and in n. 69-72, That the Divine, apart +from space, fills all spaces). If there are no spaces, there are no +distances, or, what is the same, if spaces are appearances, distances +also are appearances, for distances are of space. + +110. The sun of the spiritual world appears at a distance from the angels, +because they receive Divine Love and Divine Wisdom in the measure of +heat and light that is adequate to their states. For an angel, because +created and finite, cannot receive the Lord in the first degree of heat +and light, such as is in the sun; if he did he would be entirely consumed. +The Lord, therefore, is received by angels in a degree of heat and light +corresponding to their love and wisdom. The following may serve for +illustration. An angel of the lowest heaven cannot ascend to the angels +of the third heaven; for if he ascends and enters their heaven, he falls +into a kind of swoon, and his life as it were, strives with death; the +reason is that he has a less degree of love and wisdom, and the heat of +his love and the light of his wisdom are in the same degree as his love +and wisdom. What, then, would be the result if an angel were even to +ascend toward the sun, and come into its fire? On account of the +differences of reception of the Lord by the angels, the heavens also +appear separate from one another. The highest heaven, which is called +the third, appears above the second, and the second above the first; not +that the heavens are apart, but they appear to be apart, for the Lord is +present equally with those who are in the lowest heaven and with those +who are in the third heaven. That which causes the appearance of distance +is not in the Lord but in the subjects, that is, the angels. + +111. That this is so can hardly be comprehended by a natural idea, because +in such there is space, but by a spiritual idea, such as angels have, it +can be comprehended, because in such there is no space. Yet even by a +natural idea this much can be comprehended, that love and wisdom (or what +is the same, the Lord, who is Divine Love and Divine Wisdom) cannot +advance through spaces, but is present with each one according to +reception. That the Lord is present with all, He teaches in Matthew (28:20), +and that He makes His abode with those who love Him, in John (14:23). + +112. As this has been proved by means of the heavens and the angels, it +may seem a matter of too exalted wisdom; but the same is true of men. Men, +as to the interiors of their minds, are warmed and illuminated by that +same sun. They are warmed by its heat and illuminated by its light in the +measure in which they receive love and wisdom from the Lord. The difference +between angels and men is that angels are under the spiritual sun only, but +men are not only under that sun, but also under the sun of this world; for +men's bodies can begin and continue to exist only under both suns; but not +so the bodies of angels, which are spiritual. + +113. ANGELS ARE IN THE LORD, AND THE LORD IN THEM; AND BECAUSE ANGELS ARE +RECIPIENTS, THE LORD ALONE IS HEAVEN. + +Heaven is called "the dwelling-place of God," also "the throne of God," +and from this it is believed that God is there as is a king in his kingdom. +But God (that is, the Lord) is in the sun above the heavens, and by His +presence in heat and light, is in the heavens (as is shown in the last +two paragraphs). But although the Lord is present in heaven in that manner, +still He is there as He is in Himself. For (as shown just above, n. 108-112) +the distance between the sun and heaven is not distance, but appearance of +distance; and since that distance is only an appearance it follows that the +Lord Himself is in heaven, for He is in the love and wisdom of the angels +of heaven; and since He is in the love and wisdom of all angels, and the +angel constitute heaven, He is in the whole heaven. + +114. The Lord not only is in heaven, but also is heaven itself; for love +and wisdom are what make the angel, and these two are the Lord's in the +angels; from which it follows that the Lord is heaven. For angels are not +angels from what is their own; what is their own is altogether like what +is man's own, which is evil. An angel's own is such because all angels +were once men, and this own clings to the angels from their birth. It is +only put aside, and so far as it is put aside the angels receive love and +wisdom, that is, the Lord, in themselves. Any one, if he will only elevate +his understanding a little, can see that the Lord can dwell in angels, +only in what is His, that is, in what is His very own, which is love and +wisdom, and not at all in the selfhood of angels, which is evil. From this +it is, that so far as evil is put away so far the Lord is in them, and so +far they are angels. The very angelic of heaven is Love Divine and Wisdom +Divine. This Divine is called the angelic when it is in angels. From this, +again, it is evident that angels are angels from the Lord, and not from +themselves; consequently, the same is true of heaven. + +115. But how the Lord is in an angel and an angel in the Lord cannot be +comprehended, unless the nature of their conjunction is known. Conjunction +is of the Lord with the angel and of the angel with the Lord; conjunction, +therefore, is reciprocal. On the part of the angel it is as follows. The +angel, in like manner as man, has no other perception than that he is in +love and wisdom from himself, consequently that love and wisdom are, as +it were, his or his own. Unless he so perceived there would be no +conjunction, thus the Lord would not be in him, nor he in the Lord. Nor +can it be possible for the Lord to be in any angel or man, unless the one +in whom the Lord is, with love and wisdom, has a perception and sense as +if they were his. By this means the Lord is not only received, but also, +when received, is retained, and likewise loved in return. And by this, +also, the angel is made wise and continues wise. Who can wish to love +the Lord and his neighbor, and who can wish to be wise, without a sense +and perception that what he loves, learns, and imbibes is, as it were, +his own? Who otherwise can retain it in himself? If this were not so, the +inflowing love and wisdom would have no abiding-place, for it would flow +through and not affect; thus an angel would not be an angel, nor would man +be a man; he would be merely like something inanimate. From all this it +can be seen that there must be an ability to reciprocate that there may +be conjunction. + +116. It shall now be explained how it comes that an angel perceives and +feels as his, and thus receives and retains that which yet is not his; +for, as was said above, an angel is not an angel from what is his, but +from those things which he has from the Lord. The essence of the matter +is this:- Every angel has freedom and rationality; these two he has to +the end that he may be capable of receiving love and wisdom from the Lord. +Yet neither of these, freedom nor rationality, is his, they are the Lord's +in him. But since the two are intimately conjoined to his life, so +intimately that they may be said to be joined into it, they appear to +be his own. It is from them that he is able to think and will, and to +speak and act; and what he thinks, wills, speaks, and does from them, +appears as if it were from himself. This gives him the ability to +reciprocate, and by means of this conjunction is possible. Yet so far as +an angel believes that love and wisdom are really in him, and thus lays +claim to them for himself as if they were his, so far the angelic is not +in him, and therefore he has no conjunction with the Lord; for he is not +in truth, and as truth makes one with the light of heaven, so far he cannot +be in heaven; for he thereby denies that he lives from the Lord, and +believes that he lives from himself, and that he therefore possesses +Divine essence. In these two, freedom and rationality, the life which +is called angelic and human consists. From all this it can be seen that +for the sake of conjunction with the Lord, - the angel has the ability +to reciprocate, but that this ability, in itself considered, is not his +but the Lord's. From this it is, that if he abuses his ability to +reciprocate, by which he perceives and feels as his what is the Lord's, +which is done by appropriating it to himself he falls from the angelic +state. That conjunction is reciprocal, the Lord Himself teaches +(John 14:20-24; 154-6); also that the conjunction of the Lord with man +and of man with the Lord, is in those things of the Lord that are called +His words (John 15:7). + +117. Some are of the opinion that Adam was in such liberty or freedom of +choice as to be able to love God and be wise from himself, and that this +freedom of choice was lost in his posterity. But this is an error; for +man is not life, but is a recipient of life (see above, n. 4-6, 54-60); +and he who is a recipient of life cannot love and be wise from anything +of his own; consequently, when Adam willed to be wise and to love from +what was his own he fell from wisdom and love, and was cast out of Paradise. + +118. What has just been said of an angel is likewise true of heaven, which +consists of angels, since the Divine in greatest and least things is the +same (as was shown above n. 77-82). What is said of an angel and of heaven +is likewise true of man and the church, for the angel of heaven and the +man of the church act as one through conjunction; in fact, a man of the +church is an angel, in respect to the interiors which are of his mind. By +a man of the church is meant a man in whom the church is. + +119. IN THE SPIRITUAL WORLD THE EAST IS WHERE THE LORD APPEARS AS A SUN, +AND FROM THAT THE OTHER QUARTERS ARE DETERMINED. + +The sun of the spiritual world and its essence, also its heat and light, +and the presence of the Lord thereby, have been treated of; a description +is now to be given of the quarters in the spiritual world. That sun and +that world are treated of, because God and love and wisdom are treated of; +and to treat of those subjects except from their very origin would be to +proceed from effects, not from causes. Yet from effects nothing but +effects can be learned; when effects alone are considered no cause is +brought to light; but causes reveal effects. To know effects from causes +is to be wise; but to search for causes from effects is not to be wise, +because fallacies then present themselves, which the investigator calls +causes, and this is to turn wisdom into foolishness. Causes are things +prior, and effects are things posterior; and things prior cannot be seen +from things posterior, but things posterior can be seen from things prior. +This is order. For this reason the spiritual world is here first treated +of, for all causes are there; and afterwards the natural world, where all +things that appear are effects. + +120. The quarters in the spiritual world shall now be spoken of. There are +quarters there in like manner as in the natural world, but like that world +itself, they are spiritual; while the quarters in the natural world, like +that world itself, are natural; the difference between them therefore is +so great that they have nothing in common. In each world there are four +quarters, which are called east, west, south, and north. In the natural +world, these four quarters are constant, determined by the sun on the +meridian; opposite this is north, on one side is east, on the other, west. +These quarters are determined by the meridian of each place; for the sun's +station on the meridian at each point is always the same, and is therefore +fixed. In the spiritual world it is different. The quarters there are +determined by the sun of that world, which appears constantly in its own +place, and where it appears is the east; consequently the determination +of the quarters in that world is not from the south, as in the natural +world, but from the east, opposite to this is west, on one side is south, +and on the other, north. But that these quarters are not determined by +the sun, but by the inhabitants of that world, who are angels and spirits, +will be seen in what follows. + +121. As these quarters, by virtue of their origin, which is the Lord as +a sun, are spiritual, so the dwelling-places of angels and spirits, all +of which are according to these quarters, are also spiritual. They are +spiritual, because angels and spirits have their places of abode according +to their reception of love and wisdom from the Lord. Those in a higher +degree of love dwell in the east; those in a lower degree of love in the +west; those in a higher degree of wisdom, in the south; and those in a +lower degree of wisdom, in the north. From this it is that, in the Word, +by "the east," in the highest sense, is meant the Lord, and in a relative +sense love to Him; by the "west," a diminishing love to Him; by the "south" +wisdom in light; and by the "north" wisdom in shade; or similar things +relatively to the state of those who are treated of. + +122. Since the east is the point from which all quarters in the spiritual +world are determined, and by the east, in the highest sense, is meant the +Lord, and also Divine Love, it is evident that the source from which all +things are, is the Lord and love to Him, and that one is remote from the +Lord in the measure in which he is not in that love, and dwells either in +the west, or in the south, or in the north, at distances corresponding to +the reception of love. + +123. Since the Lord as a sun is constantly in the east, the ancients, +with whom all things of worship were representative of spiritual things, +turned their faces to the east in their devotions; and that they might do +the like in all worship, they turned their temples also in that direction. +From this it is that, at the present day, churches are built in like manner. + +124. THE QUARTERS IN THE SPIRITUAL WORLD ARE NOT FROM THE LORD AS A SUN, +BUT FROM THE ANGELS ACCORDING TO RECEPTION. + +It has been stated that the angels dwell separate 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 dwelling-places +appears as though it were from the Lord as a sun, when, in fact it is +from the angels. The Lord is not in a greater and lesser degree of love +and wisdom, that is, as a sun He is not in a greater or lesser degree of +heat and light with one than with another, for He is everywhere the same. +But He is not received by one in the same degree as by another; and this +makes them appear to themselves to be more or less distant from one +another, and also variously as regards the quarters. From this it follows +that quarters - in the spiritual world are nothing else than various +receptions of love and wisdom, and thence of heat and light from the +Lord as a sun. That this is so is plain from what was shown above +(n. 108-112), that in the spiritual world distances are appearances. + +125. As the quarters are various receptions of love and wisdom by angels, +the variety from which that appearance springs shall now be explained. +The Lord is in the angel, and the angel in the Lord (as was shown in a +preceding article). But on account of the appearance that the Lord as a +sun is outside of the angel, there is also the appearance that the Lord +sees him from the sun, and that he sees the Lord in the sun. This is +almost like the appearance of an image in a mirror. Speaking, therefore, +according to that appearance, it may be said that the Lord sees and looks +at each one face to face, but that angels, on their part, do not thus +behold the Lord. Those who are in love to the Lord from the Lord see Him +directly in front; these, therefore, are in the east and the west; but +those who 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 view of these is +oblique because love and wisdom (as has been said before), although they +proceed from the Lord as one, are not received as one by angels; and the +wisdom which is in excess of the love, while it appears as wisdom, is +not wisdom, because in the overplus of wisdom there is no life from love. +From all this it is evident whence comes the diversity of reception +according to which angels appear to dwell according to quarters in the +spiritual world. + +126. That this variety of reception of love and wisdom is what gives +rise to the quarters in the spiritual world can be seen from the fact +that an angel changes his quarter according to the increase or decrease +of love with him; from which it is evident that the quarter is not from +the Lord as a sun, but from the angel according to reception. It is the +same with man as regards his spirit. In respect to his spirit, he is in +some quarter of the spiritual world, whatever quarter of the natural +world he may be in, for quarters in the spiritual world, as has been +said above, have nothing in common with quarters in the natural world. +Man is in the latter as regards his body, but in the former as regards +his spirit. + +127. In order that love and wisdom may make one in an angel or in a man, +there are pairs in all the things of his body. The eyes, ears, and +nostrils are pairs; the hands, loins, and feet are pairs; the brain is +divided into two hemispheres, the heart into two chambers, the lungs +into two lobes, and in like manner the other parts. Thus in angel and +man there is right and left; and all their right parts have relation to +the love from which wisdom comes; and all the left parts, to the wisdom +which is from love; or, what is the same, all the right parts have +relation to the good from which truth comes; and all the left parts, to +the truth that is from good. Angel and man have these pairs in order that +love and wisdom, or good and truth, may act as one, and as one, may have +regard to the Lord. But of this more in what follows. + +128. From all this it can be seen in what fallacy and consequent falsity +those are, who suppose that the Lord bestows heaven arbitrarily, or +arbitrarily grants one to become wise and loving more than another, when, +in truth, the Lord is just as desirous that one may become wise and be +saved as another. For He provides means for all; and every one becomes +wise and is saved in the measure in which he accepts these means, and +lives in accordance with them. For the Lord is the same with one as with +another; but the recipients, who are angels and men, are unlike by reason +of unlike reception and life. That this is so can be seen from what has +just been said of spiritual quarters, and of the dwelling-places of the +angels in accordance with them; namely, that this diversity is not from +the Lord but from the recipients. + +129. ANGELS TURN THEIR FACES CONSTANTLY TO THE LORD AS A SUN, AND THUS +HAVE THE SOUTH TO THE RIGHT, THE NORTH TO THE LEFT, AND THE WEST BEHIND +THEM. + +All that is here said of angels, and of their turning to the Lord as a +sun, is to be understood also of man, as regards his spirit. For man in +respect to his mind is a spirit, and if he be in love and wisdom, is an +angel; consequently, after death, when he has put off his externals, +which he had derived from the natural world, he becomes a spirit or an +angel. And because angels turn their faces constantly toward the sun in +the east, thus toward the Lord, it is said also of any man who is in love +and wisdom from the Lord, that "he sees God," that "he looks to God," +that "he has God before his eyes," by which is meant that he lives as an +angel does. Such things are spoken of in the world, because they actually +take place [existunt] both in heaven and in the spirit of man. Who does +not look before himself to God when he prays, to whatever quarter his +face may be turned? + +130. Angels turn their faces constantly to the Lord as a sun, because +they are in the Lord, and the Lord in them; and the Lord interiorly leads +their affections and thoughts, and turns them constantly to Himself; +consequently they cannot do otherwise than look towards the east where +the Lord appears as a sun; from which it is evident that angels do not +turn themselves to the Lord, but the Lord turns them to Himself. For when +angels think interiorly of the Lord, they do not think of Him otherwise +than as being in themselves. Real interior thought does not cause distance, +but exterior thought, which acts as one with the sight of the eyes; and +for the reason that exterior thought, but not interior, is in space; and +when not in space, as in the spiritual world, it is still in an appearance +of space. But these things can be little understood by the man who thinks +about God from space. For God is everywhere, yet not in space. Thus He is +both within and without an angel; consequently an angel can see God, that +is, the Lord, both within himself and without himself; within himself +when he thinks from love and wisdom, without himself when he thinks about +love and wisdom. But these things will be treated of in detail in +treatises on The Lord's Omnipresence, Omniscience, and Omnipotence. Let +every man guard himself against falling into the detestable false doctrine +that God has infused Himself into men, and that He is in them, and no +longer in Himself; for God is everywhere, as well within man as without, +for apart from space He is in all space (as was shown above, n. 7-10, +69-72); whereas if He were in man, He would be not only divisible, but +also shut up in space; yea, man then might even think himself to be God. +This heresy is so abominable, that in the spiritual world it stinks like +carrion. + +131. The turning of angels to the Lord is such that at every turn of their +bodies they look toward the Lord as a sun in front of them. An angel may +turn himself round and round, and thereby see the various things that are +about him, still the Lord as a sun appears constantly before his face. +This may seem wonderful, yet it is the truth. It has also been granted +me to see the Lord thus as a sun. I see Him now before my face; and for +several years I have so seen Him, to whatever quarter of the world I have +turned. + +132. Since the Lord as a sun, consequently the east, is before the faces +of all angels of heaven, it follows that to their right is the south; to +their left the north; and behind them the west; and this, too, at every +turn of the body. For, as was said before, all quarters in the spiritual +world are determined from the east; therefore those who have the east +before their eyes are in these very quarters, yea, are themselves what +determine the quarters; for (as was shown above, n. 124-128) the quarters +are not from the Lord as a sun, but from the angels according to reception. + +133. Now since heaven is made up of angels, and angels are of such a +nature, it follows that all heaven turns itself to the Lord, and that, +by means of this turning, heaven is ruled by the Lord as one man, as in +His sight it is one man. That heaven is as one man in the sight of the +Lord may be seen in the work Heaven and Hell (n. 59-87). Also from this +are the quarters of heaven. + +134. Since the quarters are thus inscribed as it were on the angel, as +well as on the whole heaven, an angel, unlike man in the world, knows +his own home and his own dwelling-place wherever he goes. Man does not +know his home and dwelling-place from the spiritual quarter in himself, +because he thinks from space, thus from the quarters of the natural world, +which have nothing in common with the quarters of the spiritual world. +But birds and beasts have such knowledge, for it is implanted in them to +know of themselves their homes and dwelling-places, as is evident from +abundant observation; a proof that such is the case in the spiritual +world; for all things that have form [existunt] in the natural world are +effects, and all things that have form in the spiritual world are the +causes of these effects. There does not take place [existit] a natural +that does not derive its cause from a spiritual. + +135. ALL INTERIOR THINGS OF THE ANGELS, BOTH OF MIND AND BODY, ARE TURNED +TO THE LORD AS A SUN. + +Angels have understanding and will, and they have a face and body. They +have also the interior things of the understanding and will, and of the +face and body. The interiors of the understanding and will are such as +pertain to their interior affection and thought; the interiors of the +face are the brains; and the interiors of the body are the viscera, chief +among which are the heart and lungs. In a word, angels have each and all +things that men on earth have; it is from these things that angels are +men. External form, apart from these internal things, does not make them +men, but external form together with, yea, from, internals - for otherwise +they would be only images of man, in which there would be no life, because +inwardly there would be no form of life. + +136. It is well known that the will and understanding rule the body at +pleasure, for what the understanding thinks, the mouth speaks, and what +the will wills, the body does. From this it is plain that the body is a +form corresponding to the understanding and will. And because form also +is predicated of understanding and will, it is plain that the form of +the body corresponds to the form of the understanding and will. But this +is not the place to describe the nature of these respective forms. In +each form there are things innumerable; and these, in each of them, act +as one, because they mutually correspond. It is from this that the mind +(that is, the will and understanding) rules the body at its pleasure, +thus as entirely as it rules its own self. From all this it follows that +the interiors of the mind act as a one with the interiors of the body, +and the exteriors of the mind with the exteriors of the body. The +interiors of the mind, likewise the interiors of the body, will be +considered further on, when degrees of life have been treated of. + +137. Since the interiors of the mind make one with the interiors of the +body, it follows that when the interiors of the mind turn themselves to +the Lord as a sun, those of the body turn themselves in like manner; and +because the exteriors of both, of mind as well as body, depend upon their +interiors, they also do the same. For what the external does, it does +from internals, the general deriving all it has from the particulars from +which it is. From this it is evident that as an angel turns his face and +body to the Lord as a sun, all the interiors of his mind and body are +turned in the same direction. It is the same with man, if he has the Lord +constantly before his eyes, which is the case if he is in love and wisdom. +He then looks to the Lord not only with eyes and face, but also with all +the mind and all the heart, that is, with all things of the will and +understanding, together with all things of the body. + +138. This turning to the Lord is an actual turning, a kind of elevation; +for there is an uplifting into the heat and light of heaven, which takes +place by the opening of the interiors; when these are opened, love and +wisdom flow into the interiors of the mind, and the heat and light of +heaven into the interiors of the body. From this comes the uplifting, +like a rising out of a cloud into clear air, or out of air into ether. +Moreover, love and wisdom, with their heat and light, are the Lord with +man; and He, as was said before, turns man to Himself. It is the reverse +with those who are not in love and wisdom, and still more with those who +are opposed to love and wisdom. Their interiors, both of mind and body, +are closed; and when closed, the exteriors re-act against the Lord, for +such is their inherent nature. Consequently, such persons turn themselves +backward from the Lord; and turning oneself backward is turning to hell. + +139. This actual turning to the Lord is from love together with Wisdom; +not from love alone, nor from wisdom alone; for love alone is like esse +[being] without its existere [taking form] since love has its form in +wisdom; and wisdom without love is like existere without its esse, since +wisdom has its form from love. Love is indeed possible without wisdom; +but such love is man's, and not the Lord's. Wisdom alone is possible +without love; but such wisdom, although from the Lord, has not the Lord +in it; for it is like the light of winter, which is from the sun; still +the sun's essence, which is heat, is not in it. + +140. EVERY SPIRIT, WHATEVER HIS QUALITY, TURNS IN LIKE MANNER TO HIS +RULING LOVE. + +It shall first be explained what a spirit is, and what an angel is. Every +man after death comes, in the first place, into the world of spirits, +which is midway between heaven and hell, and there passes through his own +times, that is, his own states, and becomes prepared, according to his +life, either for heaven or for hell. So long as one stays in that world +he is called a spirit. He who has been raised out of that world into +heaven is called an angel; but he who has been cast down into hell is +called either a satan or a devil. So long as these continue in the world +of spirits, he who is preparing for heaven is called an angelic spirit; +and he who is preparing for hell, an infernal spirit; meanwhile the +angelic spirit is conjoined with heaven, and the infernal spirit with +hell. All spirits in the world of spirits are adjoined to men; because +men, in respect to the interiors of their minds, are in like manner +between heaven and hell, and through these spirits they communicate with +heaven or with hell according to their life. It is to be observed that +the world of spirits is one thing, and the spiritual world another; the +world of spirits is that which has just been spoken of; but the spiritual +world includes that world, and heaven and hell. + +141. Since the subject now under consideration is the turning of angels +and spirits to their own loves by reason of these loves, something shall +be said also about loves. The whole heaven is divided into societies +according to all the differences of loves; in like manner hell, and in +like manner the world of spirits. But heaven is divided into societies +according to the differences of heavenly loves; hell into societies +according to the differences of infernal loves; and the world of spirits, +according to the differences of loves both heavenly and infernal. There +are two loves which are the heads of all the rest, that is, to which all +other loves are referable; the love which is the head of all heavenly +loves, or to which they all relate, is love to the Lord; and the love +which is the head of all infernal loves, or to which they all relate, is +the love of rule springing from the love of self. These two loves are +diametrically opposed to each other. + +142. Since these two loves, love to the Lord and love of rule springing +from love of self, are wholly opposed to each other, and since all who +are in love to the Lord turn to the Lord as a sun (as was shown in the +preceding article), it can be seen that all who are in the love of rule +springing from love of self, turn their backs to the Lord. They thus face +in opposite directions, because those who are in love to the Lord love +nothing more than to be led by the Lord, and will that the Lord alone +shall rule; while those who are in the love of rule springing from love +of self, love nothing more than to be led by themselves, and will that +themselves alone may rule. This is called a love of rule springing from +love of self, because there is a love of rule springing from a love of +performing uses, which is a spiritual love, because it makes one with +love towards the neighbor. Still this cannot be called a love of rule, +but a love of performing duties. + +143. Every spirit, of whatever quality, turns to his own ruling love, +because love is the life of every one (as was shown in Part I., n. 1-3); +and life turns its receptacles, called members, organs, and viscera, thus +the whole man, to that society which is in a love similar to itself, thus +where its own love is. + +144. Since the love of rule springing from love of self is wholly opposed +to love to the Lord, the spirits who are in that love of rule turn the +face backwards from the Lord, and therefore look with their eyes to the +western quarters of the spiritual world; and being thus bodily in a +reversed position, they have the east behind them, the north at their +right, and the south at their left. They have the east behind them because +they hate the Lord; they have the north at their right, because they love +fallacies and falsities therefrom; and they have the south at their left, +because they despise the light of wisdom. They may turn themselves round +and round, and yet all things which they see about them appear similar to +their love. All such are sensual-natural; and some are of such a nature +as to imagine that they alone live, looking upon others as images. They +believe themselves to be wise above all others, though in truth they are +insane. + +145. In the spiritual world ways are seen, laid out like ways in the +natural world; some leading to heaven, and some to hell; but the ways +leading to hell are not visible to those going to heaven, nor are the +ways leading to heaven visible to those going to hell. There are countless +ways of this kind; for there are ways which lead to every society of +heaven and to every society of hell. Each spirit enters the way which +leads to the society of his own love, nor does he see the ways leading +in other directions. Thus it is that each spirit, as he turns himself to +his ruling love, goes forward in it. + +146. DIVINE LOVE AND DIVINE WISDOM PROCEEDING FROM THE LORD AS A SUN AND +PRODUCING HEAT AND LIGHT IN HEAVEN, ARE THE PROCEEDING DIVINE, WHICH IS +THE HOLY SPIRIT. + +In The Doctrine of the New Jerusalem concerning the Lord it has been shown, +that God is one in person and essence in whom there is a trinity, and that +that God is the Lord; also, that the trinity in Him is called Father, Son, +and Holy Spirit; and that the Divine from which, (Creative Divine) is +called the Father; the Human Divine, the Son; and the proceeding Divine, +the Holy Spirit. This is called the "proceeding Divine," but no one knows +why it is called proceeding. This is not known, because until now it has +been unknown that the Lord appears before the angels as a sun, from which +sun proceeds heat which in its essence is Divine Love, and also light +which in its essence is Divine Wisdom. So long as these things were +unknown, it could not be known that the proceeding Divine is not a Divine +by itself; consequently the Athanasian doctrine of the trinity declares +that there is one person of the Father, another of the Son, and another +of the Holy Spirit. Now, however, when it is known that the Lord appears +as a sun, a correct idea may be had of the proceeding Divine, which is +called the Holy Spirit, that it is one with the Lord, but proceeds from +Him, as heat and light from a sun. For the same reason angels are in +Divine heat and Divine light just so far as they are in love and wisdom. +Without knowing that the Lord appears as a sun in the spiritual world, +and that His Divine thus proceeds, it can in no way be known what is meant +by "proceeding," whether it means simply communicating those things which +are the Father's and the Son's, or simply enlightening and teaching. But +inasmuch as it has been known that God is one, and that He is omnipresent, +it is not in accord with enlightened reason to recognize the proceeding +Divine as a Divine per se, and to call it God, and thus divide God. + +147. It has been shown above that God is not in space, and that He is +thereby omnipresent; also that the Divine is the same everywhere, but +that there is an apparent variety of it in angels and men from variety +of reception. Now since the proceeding Divine from the Lord as a sun is +in light and heat, and light and heat flow first into universal recipients, +which in the world are called atmospheres, and these are the recipients +of clouds, it can be seen that according as the interiors pertaining to +the understanding of man or angel are veiled by such clouds, is he a +receptacle of the proceeding Divine. By clouds are meant spiritual clouds, +which are thoughts. These, if from truths, are in accordance, but if from +falsities, are at variance with Divine Wisdom; consequently, in the +spiritual world thoughts from truths, when presented to the sight, appear +as shining white clouds, but thoughts from falsities as black clouds. From +all this it can be seen that the proceeding Divine is indeed in every man, +but is variously veiled by each. + +148. As the Divine Itself is present in angel and man by spiritual heat +and light, those who are in the truths of Divine Wisdom and in the goods +of Divine Love, when affected by these, and when from affection they think +from them and about them, are said to grow warm with God; and this +sometimes becomes so evident as to be perceived and felt, as when a +preacher speaks from zeal. These same are also said to be enlightened by +God, because the Lord, by His proceeding Divine, not only kindles the +will with spiritual heat, but also enlightens the understanding with +spiritual light. + +149. From the following passages in the Word it is plain that the Holy +Spirit is the same as the Lord, and is truth itself, from which man has +enlightenment: + + Jesus said, When the spirit of truth is come, He will guide you into + all truth; He shall not speak of Himself; but whatsoever He shall + have heard, that shall He speak (John 16:13). + He shall glorify Me; for He shall receive of Mine, and shall show + it unto you (John 16:14, 15). + That He will be with the disciples and in them (John 14:17; 15:26). + Jesus said, The words that I speak unto you, they are spirit and + they are life (John 6:63). + +From these passages it is evident that the Truth itself which proceeds +from the Lord, is called the Holy Spirit; and because it is in light, +it enlightens. + +150. Enlightenment, which is attributed to the Holy Spirit, is indeed +in man from the Lord, yet it is effected by spirits and angels as media. +But the nature of that mediation cannot yet be described; only it may be +said that angels and spirits can in no way enlighten man from themselves, +because they, in like manner as man, are enlightened by the Lord; and as +they are enlightened in like manner, it follows that all enlightenment is +from the Lord alone. It is effected by angels or spirits as media, because +the man when he is enlightened is placed in the midst of such angels and +spirits as, more than others, receive enlightenment from the Lord alone. + +151. THE LORD CREATED THE UNIVERSE AND ALL THINGS OF IT BY MEANS OF THE +SUN WHICH IS THE FIRST PROCEEDING OF DIVINE LOVE AND DIVINE WISDOM. + +By "the Lord" is meant God from eternity, that is, Jehovah: who is called +Father and Creator, because He is one with Him, as has been shown in The +Doctrine of the New Jerusalem concerning the Lord; consequently in the +following pages, where also creation is treated of, He is called the +Lord. + +152. That all things in the universe were created by Divine Love and +Divine Wisdom was fully shown in Part I., (particularly in n. 52, 53); +here now it is to be shown that this was done by means of the sun, which +is the first proceeding of Divine Love and Divine Wisdom. No one who is +capable of seeing effects from causes, and afterwards by causes effects +in their order and sequence, can deny that the sun is the first of +creation, for all the things that are in its world have perpetual +existence from it; and because they have perpetual existence from it, +their existence was derived from it. The one involves and is proof of +the other; for all things are under the sun's view, since it is determined +that they should be, and to hold under its view is to determine +perpetually; therefore it is said that subsistence is perpetual existence. +If, moreover, any thing were to be withdrawn entirely from the sun's +influx through the atmospheres, it would instantly be dissipated; for +the atmospheres, which are purer and purer, and are rendered active in +power by the sun, hold all things in connection. Since, then, the +perpetual existence of the universe, and of every thing pertaining to it, +is from the sun, it is plain that the sun is the first of creation, from +which [is all else]. The sun is spoken of as creating, but this means the +Lord, by means of the sun; for the sun also was created by the Lord. + +153. There are two suns through which all things were created by the Lord, +the sun of the spiritual world and the sun of the natural world. All +things were created by the Lord through the sun of the spiritual world, +but not through the sun of the natural world, since the latter is far +below the former; it is in middle distance; above it is the spiritual +world and below it is the natural world. This sun of the natural world +was created to render aid, as a kind of substitute; this aid will be +spoken of in what follows. + +154. The universe and all things thereof were created by the Lord, the +sun of the spiritual world serving as a medium, because that sun is the +first proceeding of Divine Love and Divine Wisdom, and from Divine Love +and Divine Wisdom all things are (as was pointed out above, n. 52-82). +In every thing created, greatest as well as least, there are these three, +end, cause and effect. A created thing in which these three are not, is +impossible. In what is greatest, that is, in the universe, these three +exist in the following order; in the sun, which is the first proceeding +of Divine Love and Divine Wisdom, is the end of all things; in the +spiritual world are the causes of all things; in the natural world are +the effects of all things. How these three are in things first and in +things last shall be shown in what follows. Since, then, no created thing +is possible in which these three are not, it follows that the universe +and all things of it were created by the Lord through the sun, wherein +is the end of all things. + +155. Creation itself cannot be brought within man's comprehension unless +space and time are removed from thought; but if these are removed, it can +be comprehended. Removing these if you can, or as much as you can, and +keeping the mind in ideas abstracted from space and time, you will +perceive that there is no difference between the maximum of space and +the minimum of space; and then you cannot but have a similar idea of the +creation of the universe as of the creation of the particulars therein; +you will also perceive that diversity in created things springs from +this, that there are infinite things in God-Man, consequently things +without limit in the sun which is the first proceeding from Him; these +countless things take form, as in an image, in the created universe. From +this it is that no one thing can anywhere be precisely the same as +another. From this comes that variety of all things which is presented to +sight, in the natural world, together with space, but in the spiritual +world with appearance of space; and it is a variety both of generals and +of particulars. These are the things that have been pointed out in PartI., +where it is shown that in God-Man infinite things are one distinctly +(n. 17-22); that all things in the universe were created by Divine Love +and Divine Wisdom, (n. 52, 53); that all things in the created universe +are recipients of the Divine Love and of the Divine Wisdom of God-Man +(n. 54-60); that the Divine is not in space (n. 7-10); that the Divine +apart from space fills all spaces (n. 66 - 72); that the Divine is the +same in things greatest and least (n. 77-82). + +156. The creation of the universe, and of all things of it, cannot be +said to have been wrought from space to space, or from time to time, +thus progressively and successively, but from eternity and from infinity; +not from eternity of time, because there is no such thing, but from +eternity not of time, for this is the same with the Divine; nor from +infinity of space, because again there is no such thing, but from infinity +not of space, which also is the same with the Divine. These things, I +know, transcend the ideas of thoughts that are in natural light, but they +do not transcend the ideas of thoughts that are in spiritual light, for +in these there is nothing of space and time. Neither do they wholly +transcend ideas that are in natural light; for when it is said that +infinity of space is not possible, this is affirmed by every one from +reason. It is the same with eternity, for this is infinity of time. If +you say "to eternity," it is comprehensible from time; but "from eternity" +is not comprehensible, unless time is removed. + +157. THE SUN OF THE NATURAL WORLD IS PURE FIRE, CONSEQUENTLY DEAD; NATURE +ALSO IS DEAD, BECAUSE IT DERIVES ITS ORIGIN FROM THAT SUN. + +Creation itself cannot be ascribed in the least to the sun of the natural +world, but must be wholly ascribed to the sun of the spiritual world; +because the sun of the natural world is altogether dead; but the sun of +the spiritual world is living; for it is the first proceeding of Divine +Love and Divine Wisdom; and what is dead does not act at all from itself, +but is acted upon; consequently to ascribe to it anything of creation +would be like ascribing the work of an artificer to the tool which is +moved by his hands. The sun of the natural world is pure fire from which +everything of life has been withdrawn; but the sun of the spiritual world +is fire in which is Divine Life. The angelic idea of the fire of the sun +of the natural world, and of the fire of the sun of the spiritual world, +is this; that in the fire of the sun of the spiritual world the Divine +Life is within, but in the fire of the sun of the natural world it is +without. From this it can be seen that the actuating power of the natural +sun is not from itself, but from a living force proceeding from the sun +of the spiritual world; consequently if the living force of that sun were +withdrawn or taken away, the natural sun would have no vital power. For +this reason the worship of the sun is the lowest of all the forms of +God-worship, for it is wholly dead, as the sun itself is, and therefore +in the Word it is called "abomination." + +158. As the sun of the natural world is pure fire, and therefore dead, +the heat proceeding from it is also dead, likewise the light proceeding +from it is dead; so also are the atmospheres, which are called ether and +air, and which receive in their bosom and carry down the heat and light +of that sun; and as these are dead so are each and all things of the earth +which are beneath the atmospheres, and are called soils, yet these, one +and all, are encompassed by what is spiritual, proceeding and flowing +forth from the sun of the spiritual world. Unless they had been so +encompassed, the soils could not have been stirred into activity, and +have produced forms of uses, which are plants, nor forms of life, which +are animals; nor could have supplied the materials by which man begins +and continues to exist. + +159. Now since nature begins from that sun, and all that springs forth +and continues to exist from it is called natural, it follows that nature, +with each and every thing pertaining thereto, is dead. It appears in man +and animal as if alive, because of the life which accompanies and actuates +it. + +160. Since these lowest things of nature which form the lands are dead, +and are not changeable and varying according to states of affections and +thoughts, as in the spiritual world, but unchangeable and fixed, therefore +in nature there are spaces and spatial distances. There are such things, +because creation has there terminated, and abides at rest. From this it +is evident that spaces are a property of nature; and because in nature +spaces are not appearances of spaces according to states of life, as they +are in the spiritual world, these also may be called dead. + +161. Since times in like manner are settled and constant, they also are +a property of nature; for the length of a day is constantly twenty-four +hours, and the length of a year is constantly three hundred and sixty-five +days and a quarter. The very states of light and shade, and of heat and +cold, which cause these periods to vary, are also regular in their return. +The states which recur daily are morning, noon, evening, and night; those +recurring yearly are spring, summer, autumn, and winter. Moreover, the +annual states modify regularly the daily states. All these states are +likewise dead because they are not states of life, as in the spiritual +world; for in the spiritual world there is continuous light and there +is continuous heat, the light corresponding to the state of wisdom, and +the heat to the state of love with the angels; consequently the states of +these are living. + +162. From all this the folly of those who ascribe all things to nature can +be seen. Those who have confirmed themselves in favor of nature have +brought such a state on themselves that they are no longer willing to +raise the mind above nature; consequently their minds are shut above and +opened below. Man thus becomes sensual-natural, that is, spiritually dead; +and because he then thinks only from such things as he has imbibed from +his bodily senses, or through the senses from the world, he at heart even +denies God. Then because conjunction with heaven is broken, conjunction +with hell takes place, the capacity to think and will alone remaining; the +capacity to think, from rationality, and the capacity to will, from +freedom; these two capacities every man has from the Lord, nor are they +taken away. These two capacities devils have equally with angels; but +devils devote them to insane thinking and evil doing, and angels to +becoming wise and doing good. + +163. WITHOUT A DOUBLE SUN, ONE LIVING AND THE OTHER DEAD, NO CREATION IS +POSSIBLE. + +The universe in general is divided into two worlds, the spiritual and the +natural. In the spiritual world are angels and spirits, in the natural +world men. In external appearance these two worlds are entirely alike, so +alike that they cannot be distinguished; but as to internal appearance +they are entirely unlike. The men themselves in the spiritual world, who +(as was said above) are called angels and spirits, are spiritual, and, +being spiritual, they think spiritually and speak spiritually. But the +men of the natural world are natural, and therefore think naturally and +speak naturally; and spiritual thought and speech have nothing in common +with natural thought and speech. From this it is plain that these two +worlds, the spiritual and the natural, are entirely distinct from each +other, so that they can in no respect be together. + +164. Now as these two worlds are so distinct, it is necessary that there +should be two suns, one from which all spiritual things are, and another +from which all natural things are. And as all spiritual things in their +origin are living, and all natural things from their origin are dead, and +these origins are suns, it follows that the one sun is living and the +other dead; also, that the dead sun itself was created by the Lord through +the living sun. + +165. A dead sun was created to this end, that in outmosts all things may +be fixed, settled, and constant, and thus there may be forms of existence +which shall be permanent and durable. In this and in no other way is +creation founded. The terraqueous globe, in which, upon which, and about +which, things exist, is a kind of base and support; for it is the outmost +work [ultimum opus], in which all things terminate, and upon which they +rest. It is also a kind of matrix, out of which effects, which are ends +of creation, are produced, as will be shown in what follows. + +166. That all things were created by the Lord through the living sun, and +nothing through the dead sun, can be seen from this, that what is living +disposes what is dead in obedience to itself, and forms it for uses, which +are its ends; but not the reverse. Only a person bereft of reason and who +is ignorant of what life is, can think that all things are from nature, +and that life even comes from nature. Nature cannot dispense life to +anything, since nature in itself is wholly inert. For what is dead to +act upon what is living, or for dead force to act upon living force, or, +what is the same, for the natural to act upon the spiritual, is entirely +contrary to order, therefore so to think is contrary to the light of +sound reason. What is dead, that is, the natural, may indeed in many ways +be perverted or changed by external accidents, but it cannot act upon life; +on the contrary life acts into it, according to the induced change of form. +It is the same with physical influx into the spiritual operations of the +soul; this, it is known, does not occur, for it is not possible. + +167. THE END OF CREATION HAS FORM [existat] IN OUTMOSTS, WHICH END IS +THAT ALL THINGS MAY RETURN TO THE CREATOR AND THAT THERE MAY BE +CONJUNCTION. + +In the first place, something shall be said about ends. There are three +things that follow in order, called first end, middle end, and last end; +they are also called end, cause, and effect. These three must be together +in every thing, that it may be anything. For a first end without a middle +end, and at the same time a last end, is impossible; or, what is the same, +an end alone, without a cause and an effect is impossible. Equally +impossible is a cause alone without an end from which and an effect in +which it is, or an effect alone, that is, an effect without its cause +and end. That this is so may be comprehended if it be observed that an +end without an effect, that is, separated from an effect, is a thing +without existence, and therefore a mere term. For in order that an end +may actually be an end it must be terminated, and it is terminated in its +effect, wherein it is first called an end because it is an end. It +appears as if the agent or the efficient exists by itself; but this so +appears from its being in the effect; but if separated from the effect +it would instantly vanish. From all this it is evident that these three, +end, cause, and effect, must be in every thing to make it anything. + +168. It must be known further, that the end is everything in the cause, +and also everything in the effect; from this it is that end, cause, and +effect, are called first end, middle end, and last end. But that the end +may be everything in the cause, there must be something from the end [in +the cause] wherein the end shall be; and that the end may be everything +in the effect, there must be something from the end through the cause +[in the effect] wherein the end shall be. For the end cannot be in itself +alone, but it must be in something having existence from it, in which it +can dwell as to all that is its own, and by acting, come into effect, +until it has permanent existence. That in which it has permanent +existence is the last end, which is called effect. + +169. These three, namely, end, cause, and effect, are in the created +universe, both in its greatest and least parts. They are in the greatest +and least parts of the created universe, because they are in God the +Creator, who is the Lord from eternity. But since He is Infinite, and +in the Infinite in finite things are one distinctly (as was shown above, +n. 17-22), therefore also these three in Him, and in His infinites, are +one distinctly. From this it is that the universe which was created from +His Esse, and which, regarded as to uses, is His image, possesses these +three in each and all of its parts. + +170. The universal end, that is, the end of all things of creation, is +that there may be an eternal conjunction of the Creator with the created +universe; and this is not possible unless there are subjects wherein His +Divine can be as in Itself, thus in which it can dwell and abide. In +order that these subjects may be dwelling-places and mansions of Him, +they must be recipients of His love and wisdom as of themselves; such, +therefore, as will elevate themselves to the Creator as of themselves, +and conjoin themselves with Him. Without this ability to reciprocate no +conjunction is possible. These subjects are men, who are able as of +themselves to elevate and conjoin themselves. That men are such subjects, +and that they are recipients of the Divine as of themselves, has been +pointed out above many times. By means of this conjunction, the Lord is +present in every work created by Him; for everything has been created +for man as its end; consequently the uses of all created things ascend +by degrees from outmosts to man, and through man to God the Creator from +whom [are all things] (as was shown above, n. 65-68). + +171. To this last end creation progresses continually, through these +three, namely, end, cause, and effect, because these three are in the +Lord the Creator (as was said just above); and the Divine apart from +space is in all space (n. 69-72); and is the same in things greatest +and least (77 - 82); from which it is evident that the created universe, +in its general progression to its last end, is relatively the middle end. +For out of the earth forms of uses are continually raised by the Lord the +Creator, in their order up to man, who as to his body is also from the +earth. Thereafter, man is elevated by the reception of love and wisdom +from the Lord; and for this reception of love and wisdom, all means are +provided; and he has been so made as to be able to receive, if he will. +From what has now been said it can be seen, though as yet only in a +general manner, that the end of creation takes form [existat] in outmost +things; which end is, that all things may return to the Creator, and that +there may be conjunction. + +172. That these three, end, cause, and effect, are in each and every +thing created, can also be seen from this, that all effects, which are +called last ends, become anew first ends in uninterrupted succession +from the First, who is the Lord the Creator, even to the last end, which +is the conjunction of man with Him. That all last ends become anew first +ends is plain from this, that there can be nothing so inert and dead as +to have no efficient power in it. Even out of sand there is such an +exhalation as gives aid in producing, and therefore in effecting something. + +173. PART THIRD. + +IN THE SPIRITUAL WORLD THERE ARE ATMOSPHERES, WATERS AND LANDS, JUST AS +IN THE NATURAL WORLD; ONLY THE FORMER ARE SPIRITUAL, WHILE THE LATTER ARE +NATURAL. + +It has been said in the preceding pages, and shown in the work Heaven +and Hell, that the spiritual world is like the natural world, with the +difference only that each and every thing of the spiritual world is +spiritual, and each and every thing of the natural world is natural. As +these two worlds are alike, there are in both, atmospheres, waters, and +lands, which are the generals through and from which each and all things +take their form [existunt] with infinite variety. + +174. As regards the atmospheres, which are called ethers and airs, they +are alike in both worlds, the spiritual and the natural, with the +difference only that they are spiritual in the spiritual world, and +natural in the natural world. The former are spiritual, because they +have their form from the sun which is the first proceeding of the Divine +Love and Divine Wisdom of the Lord, and from Him receive within them the +Divine fire which is love, and the Divine light which is wisdom, and +carry these down to the heavens where the angels dwell, and cause the +presence of that sun there in things greatest and least. The spiritual +atmospheres are divided substances, that is, least forms, originating +from the sun. As these each singly receive the sun, its fire, distributed +among so many substances, that is, so many forms, and as it were enveloped +by them, and tempered by these envelopments, becomes heat, adapted finally +to the love of angels in heaven and of spirits under heaven. The same is +true of the light of that sun. In this the natural atmospheres are like +spiritual atmospheres, that they also are divided substances or least +forms originating from the sun of the natural world; these also each +singly receive the sun and store up its fire in themselves, and temper +it, and carry it down as heat to the earth, where men dwell. The same is +true of natural light. + +175. The difference between spiritual and natural atmospheres is that +spiritual atmospheres are receptacles of Divine fire and Divine light, +thus of love and wisdom, for they contain these interiorly within them; +while natural atmospheres are receptacles, not of Divine fire and Divine +light, but of the fire and light of their own sun, which in itself is +dead, as was shown above; consequently there is nothing interiorly in +them from the sun of the spiritual world, although they are environed +by spiritual atmospheres from that sun. That this is the difference +between spiritual and natural atmospheres has been learned from the +wisdom of angels. + +176. That there are atmospheres in the spiritual, just as in the natural +world, can be seen from this, that angels and spirits breathe, and also +speak and hear - just as men do in the natural world; and respiration, +speech, and hearing are all effected by means of a lowest atmosphere, +which is called air; it can be seen also from this, that angels and +spirits, like men in the natural world, have sight, and sight is possible +only by means of an atmosphere purer than air; also from this, that +angels and spirits, like men in the natural world, think and are moved +by affection, and thought and affection are not possible except by means +of still purer atmospheres; and finally from this, that all parts of the +bodies of angels and spirits, external as well as internal, are held +together in connection by atmospheres, the external by air and the +internal by ethers. Without the surrounding pressure and action of these +atmospheres the interior and exterior forms of the body would evidently +dissolve away. Since angels are spiritual, and each and all things of +their bodies are held together in connection, form, and order by means +of atmospheres, it follows that these atmospheres are spiritual; they +are spiritual, because they arise from the spiritual sun which is the +first proceeding of the Lord's Divine Love and Divine Wisdom. + +177. That there are also waters and lands in the spiritual as well as in +the natural world, with the difference that these waters and lands are +spiritual, has been said above and has been shown in the work Heaven and +Hell; and because these are spiritual, they are moved and modified by +the heat and light of the spiritual sun, the atmospheres therefrom serving +as mediums, just as the waters and lands in the natural world are moved +and modified by the heat and light of the sun of their world, its +atmospheres serving as mediums. + +178. Atmospheres, waters, and lands are here specified, because these +three are generals, through and from which each and all things have +their form [existunt] in infinite variety. The atmospheres are the +active forces, the waters are the mediate forces, and the lands are +the passive forces, from which all effects have existence. These three +forces are such in their series solely by virtue of life that proceeds +from the Lord as a sun, and that makes them active. + +179. THERE ARE DEGREES OF LOVE AND WISDOM, CONSEQUENTLY DEGREES OF HEAT +AND LIGHT ALSO DEGREES, OF ATMOSPHERES. + +The things which follow cannot be comprehended unless it be known that +there are degrees, also what they are, and what their nature is, because +in every created thing, thus in every form, there are degrees. This Part +of Angelic Wisdom will therefore treat of degrees. That there are degrees +of love and wisdom can be clearly seen from the fact that there are angels +of the three heavens. The angels of the third heaven so far excel the +angels of the second heaven in love and wisdom, and these, the angels +of the lowest heaven, that they cannot be together. The degrees of love +and wisdom distinguish and separate them. It is from this that angels of +the lower heavens cannot ascend to angels of higher heavens, or if allowed +to ascend, they do not see the higher angels or anything that is about +them. They do not see them because the love and wisdom of the higher +angels is of a higher degree, transcending the perception of the lower +angels. For each angel is his own love and his own wisdom; and love +together with wisdom in its form is a man, because God, who is Love +itself and Wisdom itself, is a Man. It has sometimes been permitted me +to see angels of the lowest heaven who have ascended to the angels of +the third heaven; and when they had made their way thither, I have heard +them complaining that they did not see any one, and all the while they +were in the midst of the higher angels. Afterwards they were instructed +that those angels were invisible to them because their love and wisdom +were imperceptible to them, and that love and wisdom are what make an +angel appear as a man. + +180. That there must be degrees of love and wisdom is still more evident +when the love and wisdom of angels are compared with the love and wisdom +of men. It is well known that the wisdom of angels, when thus compared, +is ineffable; also it will be seen in what follows that to men who are +in natural love, this wisdom is incomprehensible. It appears ineffable +and incomprehensible because it is of a higher degree. + +181. 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 angels in the heavens have, and such as men have as to the +interiors of their minds; for men have a heat of love similar to that +of the angels, and a similar light of wisdom. In the heavens, such and +so much love as the angels have, such and so much is their heat; and +the same is true of their light as compared with their wisdom; the reason +is, that with them love is in the heat, and wisdom in the light (as was +shown above). It is the same with men on earth, with the difference, +however, that angels feel that heat and see that light, but men do not, +because they are in natural heat and light; and while they are in the +natural heat and light spiritual heat is not felt except by a certain +enjoyment of love, and spiritual light is not seen except by a perception +of truth. Now since man, so long as he is in natural heat and light, +knows nothing of the spiritual heat and light within him, and since +knowledge of these can be obtained only through experience from the +spiritual world, the heat and light in which the angels and their +heavens are, shall here be especially spoken of. From this and from +no other source can enlightenment on this subject be had. + +182. But degrees of spiritual heat cannot be described from experience, +because love, to which spiritual heat corresponds, does not come thus +under ideas of thought; but degrees of spiritual light can be described, +because light pertains to thought, and therefore comes under ideas of +thought. Yet degrees of spiritual heat can be comprehended by their +relation to the degrees of light, for the two are in like degree. With +respect then to spiritual light in which angels are, it has been granted +me to see it with my eyes. With angels of the higher heavens, the light +is so glistening white as to be indescribable, even by comparison with +the shining whiteness of snow, and so glowing as to be indescribable +even by comparison with the beams of this world's sun. In a word, that +light exceeds a thousand times the noonday light upon earth. But the +light with angels of the lower heavens can be described in a measure +by comparisons, although it still exceeds the most intense light of +our world. The light of angels of the higher heavens is indescribable, +because their light makes one with their wisdom; and because their +wisdom, compared to the wisdom of men, is ineffable, thus also is their +light. From these few things it can be seen that there must be degrees +of light; and because wisdom and love are of like degrees, it follows +that there must be like degrees of heat. + +183. Since atmospheres are the receptacles and containants of heat and +light, it follows that there are as many degrees of atmospheres as there +are degrees of heat and light; also that there are as many as there are +degrees of love and wisdom. That there are several atmospheres, and that +these are distinct from each other by means of degrees, has been +manifested to me by much experience in the spiritual world; especially +from this, that angels of the lower heavens are not able to breathe in +the region of higher angels, and appear to themselves to gasp for +breath, as living creatures do when they are raised out of air into +ether, or out of water into air. Moreover, spirits below the heavens +appear in a kind of cloud. That there are several atmospheres, and that +they are distinct from each other by means of degrees, may be seen +above (n. 176). + +184. DEGREES ARE OF A TWOFOLD KIND, DEGREES OF HEIGHT AND DEGREES OF +BREADTH. + +A knowledge of degrees is like a key to lay open the causes of things, +and to give entrance into them. Without this knowledge, scarcely +anything of cause can be known; for without it, the objects and +subjects of both worlds seem to have but a single meaning, as if there +were nothing in them beyond that which meets the eye; when yet compared +to the things which lie hidden within, what is thus seen is as one to +thousands, yea, to tens of thousands. The interiors which are not open +to view can in no way be discovered except through a knowledge of +degrees. For things exterior advance to things interior and through +these to things inmost, by means of degrees; not by continuous degrees +but by discrete degrees. "Continuous degrees" is a term applied to the +gradual lessenings or decreasings from grosser to finer, or from denser +to rarer; or rather, to growths and increasings from finer to grosser, +or from rarer to denser; precisely like the gradations of light to shade, +or of heat to cold. But discrete degrees are entirely different: they +are like things prior, subsequent and final; or like end, cause, and +effect. These degrees are called discrete, because the prior is by +itself; the subsequent by itself; and the final by itself; and yet +taken together they make one. There are atmospheres, from highest to +lowest, that is, from the sun to the earth, called ethers and airs that +are separated into such degrees; they are like simples, collections of +simples, and again collections of these, which taken together are called +a composite. Such degrees are discrete [or separate], because each has +a distinct existence, and these degrees are what are meant by "degrees +of height;" but the former degrees are continuous, because they increase +continuously and these degrees are what are meant by "degrees of breadth." + +185. Each and all things that have existence in the spiritual world and +in the natural world, have conjoint existence from discrete degrees and +from continuous degrees together, that is, from degrees of height and +from degrees of breadth. The dimension which consists of discrete degrees +is called height, and the dimension that consists of continuous degrees +is called breadth; their position relatively to the sight of the eye does +not alter the designation. Without a knowledge of these degrees nothing +can be known of how the three heavens differ from each other; nor can +anything be known of the differences of love and wisdom of the angels +there; nor of the differences of heat and light in which they are; nor +of the differences of atmospheres which environ and contain these. Nor +without a knowledge of these degrees can anything be known of the +differences among the interior powers of the minds of men, thus nothing +of their state as regards reformation and regeneration; nor anything +of the differences among the exterior powers of the bodies both of angels +and men; and nothing whatever can be known of the distinction between +spiritual and natural, thus nothing of correspondence. Nor, indeed, can +anything be known of any difference between the life of men and that of +beasts, or between the more perfect and the less perfect animals; neither +of the differences among the forms of the vegetable kingdom, nor among +the matters of the mineral kingdom. From which it can be seen that they +who are ignorant of these degrees are unable to see causes from anything +of judgment; they see only effects, and from these judge of causes, +which is done for the most part by an induction that is continuous +with effects. But causes produce effects not continuously but discretely; +for cause is one thing, and effect is another. The difference between the +two is like the difference between prior and subsequent, or between that +which forms and that which is formed. + +186. That it may be still better comprehended what discrete degrees are, +what their nature is, and how they differ from continuous degrees, the +angelic heavens may serve as an example. There are three heavens, and +these are separated by degrees of height; therefore the heavens are one +below another, nor do they communicate with each other except by influx, +which proceeds from the Lord through the heavens in their order to the +lowest; and not contrariwise. Each heaven by itself, however, is divided +not by degrees of height but by degrees of breadth. Those who are in the +middle, that is, at the center, are in the light of wisdom; but those +who are around about, even to the boundaries, are in the shade of wisdom. +Thus wisdom grows less and less even to ignorance, as light decreases to +shade, which takes place continuously. It is the same with men. The +interiors belonging to their minds are separated into as many degrees +as the angelic heavens; and these degrees are one above another; +therefore the interiors of men which belong to their minds are separated +by discrete degrees, that is, degrees of height. Consequently a man may +be in the lowest degree, then in a higher, and also in the highest +degree, according to the degree of his wisdom; moreover, when he is +in the lowest degree only, the higher degree is shut, - but is opened +as he receives wisdom from the Lord. There are also in a man, as in +heaven, continuous degrees, that is degrees of breadth. A man is like +the heavens because as regards the interiors of his mind, he is a heaven +in least form, in the measure in which he is in love and wisdom from the +Lord. That man as regards the interiors of his mind is a heaven in least +form may be seen in the work Heaven and Hell (n. 51-58.) + +187. From all this it can be seen, that one who knows nothing about +discrete degrees, that is, degrees of height, can know nothing about the +state of man as regards his reformation and regeneration, which are +effected through the reception of love and wisdom of the Lord, and +then through the opening of the interior degrees of his mind in their +order. Nor can he know anything about influx from the Lord through the +heavens nor anything about the order into which he was created. For if +anyone thinks about these, not from discrete degrees or degrees of +height but from continuous degrees or degrees of breadth, he is not able +to perceive anything about them from causes, but only from effects; and +to see from effects only is to see from fallacies, from which come +errors, one after another; and these may be so multiplied by inductions +that at length enormous falsities are called truths. + +188. I am not aware that anything has been known hitherto about discrete +degrees or degrees of height, only continuous degrees or degrees of +breadth have been known; yet nothing of the real truth about cause can +become known without a knowledge of degrees of both kinds. These degrees +therefore shall be treated of throughout this Part; for it is the object +of this little work to uncover causes, that effects may-be seen from +them, and thus the darkness may be dispelled in which the man of the +church is in respect to God and the Lord, and in respect to Divine things +in general which are called spiritual things. This I may mention, that +the angels are in grief for the darkness on the earth; saying that they +see light hardly anywhere, and that men eagerly lay hold of fallacies +and confirm them, thereby multiplying falsities upon falsities; and to +confirm fallacies men search out, by means of reasonings from falsities +and from truths falsified, such things as cannot be controverted, owing +to the darkness in respect to causes and the ignorance respecting truths. +The angels lament especially over confirmations respecting faith separate +from charity and justification thereby; also over men's ideas about God, +angels and spirits, and their ignorance of what love and wisdom are. + +189. DEGREES OF HEIGHT ARE HOMOGENEOUS, AND ONE IS FROM THE OTHER IN +SUCCESSION LIKE END, CAUSE, AND EFFECT. + +As degrees of breadth, that is continuous degrees, are like gradations +from light to shade, from heat to cold, from hard to soft, from dense +to rare, from thick to thin, and so forth; and as these degrees are +known from sensuous and ocular experience, while degrees of height, or +discrete degrees, are not, the latter kind shall be treated of especially +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, subsequent, and final; also that the end begets the cause, +and, through the cause, the effect, that the end may have form; also about +these many other things are known; and yet to know these things, and not +to see them in their applications to existing things is simply to know +abstractions, which remain in the memory only so long as the mind is in +analytical ideas from metaphysical thought. From this it is that although +end, cause, and effect advance according to discrete degrees, little if +anything is known in the world about these degrees. For a mere knowledge +of abstractions is like an airy something which flies away; but when +abstractions are applied to such things as are in the world, they become +like what is seen with the eyes on earth, and remains in the memory. + +190. All things which have existence in the world, of which threefold +dimension is predicated, that is, which are called compounds, consist +of degrees of height, that is, discrete degrees; as examples will make +clear. It is known from ocular experience, that every muscle in the human +body consists of minute fibers, and these put together into little bundles +form larger fibers, called motor fibers, and groups of these form the +compound called a muscle. It is the same with nerves; in these from minute +fibers larger fibers are compacted, which appear as filaments, and these +grouped together compose the nerve. The same is true of the rest of the +combinations, bundlings and groupings out of which the organs and viscera +are made up; for these are compositions of fibers and vessels variously +put together according to like degrees. It is the same also with each and +every thing of the vegetable and mineral kingdoms. In woods there are +combinations of filaments in threefold order. In metals and stones there +are groupings of parts, also in threefold order. From all this the +nature of discrete degrees can be seen, namely, that one is from the +other, and through the second there is a third which is called the +composite; and that each degree is discreted from the others. + +191. From these examples a conclusion may be formed respecting those +things that are not visible to the eye, for with those it is the same; +for example, with the organic substances which are the receptacles and +abodes of thoughts and affections in the brains; with atmospheres; with +heat and light; and with love and wisdom. For atmospheres are receptacles +of heat and light; and heat and light are receptacles of love and wisdom; +consequently, as there are degrees of atmospheres, there are also like +degrees of heat and light, and of love and wisdom; for the same principle +applies to the latter as to the former. + +192. That these degrees are homogeneous, that is, of the same character +and nature, appears from what has just been said. The motor fibers of +muscles, least, larger, and largest, are homogeneous. Woody filaments, +from the least to the composite formed of these, are homogeneous. So +likewise are parts of stones and metals of every kind. The organic +substances which are receptacles and abodes of thoughts and affections, +from the most simple to their general aggregate which is the brain, are +homogeneous. The atmospheres, from pure ether to air, are homogeneous. +The degrees of heat and light in series, following the degrees of +atmospheres, are homogeneous, therefore the degrees of love and wisdom +are also homogeneous. Things which are not of the same character and +nature are heterogeneous, and do not harmonize with things homogeneous; +thus they cannot form discrete degrees with them, but only with their +own, which are of the same character and nature and with which they are +homogeneous. + +193. That these things in their order are like ends, causes, and effects, +is evident; for the first, which is the least, effectuates its cause by +means of the middle, and its effect by means of the last. + +194. It should be known that each degree is made distinct from the others +by coverings of its own, and that all the degrees together are made +distinct by means of a general covering; also, that this general covering +communicates with interiors and inmosts in their order. From this there +is conjunction of all and unanimous action. + +195. THE FIRST DEGREE IS THE ALL IN EVERYTHING OF THE SUBSEQUENT DEGREES. + +This is because the degrees of each subject and of each thing are +homogeneous; and they are homogeneous because produced from the first +degree. For their formation is such that the first, by bundlings or +groupings, in a word, by aggregations of parts, produces the second, +and through this the third; and discretes each from the other by a +covering drawn around it; from which it is clear that the first degree +is chief and singly supreme in the subsequent degrees; consequently that +in all things of the subsequent degrees, the first is the all. + +196. When it is said that degrees are such in respect to each other, the +meaning is that substances are such in their degrees. This manner of +speaking by degrees is abstract, that is, universal, which makes the +statement applicable to every subject or thing which is in degrees of +this kind. + +197. This can be applied to all those things which have been enumerated +in the preceding chapter, to the muscles, the nerves, the matters and +parts of both the vegetable and mineral kingdoms, to the organic +substances that are the subjects of thoughts and affections in man, to +atmospheres, to heat and light, and to love and wisdom. In all these, +the first is singly supreme in the subsequent things; yea, it is the +sole thing in them, and because it is the sole thing in them, it is the +all in them. That this is so is clear also from these well-known truths; +that the end is the all of the cause, and through the cause is the all +of the effect; and thus end, cause, and effect are called first, middle, +and last end. Further, that the cause of the cause is also the cause of +the thing caused; and that there is nothing essential in causes except +the end, and nothing essential in movement excepting effort [conatus]; +also, that the substance that is substance in itself is the sole substance. + +198. From all this it can clearly be seen that the Divine, which is +substance in itself, that is, the one only and sole substance, is the +substance from which is each and every thing that has been created; thus +that God is the All in all things of the universe, according to what has +been shown in Part First, as follows. Divine Love and Divine Wisdom are +substance and form (n. 40-43); Divine Love and Divine Wisdom are +substance and form in itself, therefore the Very and the Only (n. 44-46); +all things in the universe were created by Divine Love and Divine Wisdom +(n. 52-60); consequently the created universe is His image (n. 61-65); +the Lord alone is heaven where angels are (n. 113-118). + +199. ALL PERFECTIONS INCREASE AND ASCEND ALONG WITH DEGREES AND ACCORDING +TO THEM. + +That degrees are of two kinds, degrees of breadth and degrees of height +has been shown above (n. 185-188); also that degrees of breadth are like +those of light verging to shade, or of wisdom verging to ignorance; but +that degrees of height are like end, cause and effect, or like prior, +subsequent and final. Of these latter degrees it is said that they ascend +or descend, for they are of height; but of the former that they increase +or decrease for they are of breadth. These two kinds of degrees differ so +much that they have nothing in common; they should therefore be perceived +as distinct, and by no means be confounded. + +200. All perfections increase and ascend along with degrees and according +to them, because all predicates follow their subjects, and perfection and +imperfection are general predicates; for they are predicated of life, of +forces and of forms. + +Perfection of life is perfection of love and wisdom; and because the will +and understanding are receptacles of love and wisdom, perfection of life +is also perfection of will and understanding, consequently of affections +and thoughts; and because spiritual heat is the containant of love, and +spiritual light is the containant of wisdom, perfection of these may also +be referred to perfection of life. + +Perfection of forces is perfection of all things that are actuated and +moved by life, in which, however, there is no life. Atmospheres as to +their active powers are such forces; the interior and exterior organic +substances with man, and with animals of every kind, are such forces; +all things in the natural world that are endowed with active powers both +immediately and mediately from its sun are such forces. + +Perfection of forms and perfection of forces make one, for as the forces +are, such are the forms; with the difference only, that forms are +substances but forces are their activities; therefore like degrees of +perfection belong to both. Forms that are not at the same time forces +are also perfect according to degrees. + +201. The perfection of life, forces, and forms that increase or decrease +according to degrees of breadth, that is, continuous degrees, will not +be discussed here, because there is a knowledge of these degrees in the +world; but only the perfections of life, forces, and forms that ascend +or descend according to degrees of height, that is, discrete degrees; +because these degrees are not known in the world. Of the mode in which +perfections ascend and descend according to these degrees little can be +learned from things visible in the natural world, but this can be seen +clearly from things visible in the spiritual world. From things visible +in the natural world it is merely found that the more interiorly they +are looked into the more do wonders present themselves; as, for instance, +in the eyes, ears, tongue; in muscles, heart, lungs, liver, pancreas, +kidneys, and other viscera; also, in seeds, fruits and flowers; and in +metals, minerals and stones. That wonders increase in all these the more +interiorly they are looked into is well known; yet it has become little +known thereby that the objects are interiorly more perfect according to +degrees of height or discrete degrees. This has been concealed by +ignorance of these degrees. But since these degrees stand out +conspicuously in the spiritual world (for the whole of that world from +highest to lowest is distinctly discreted into these degrees), from that +world knowledge of these degrees can be drawn; and afterwards conclusions +may be drawn therefrom respecting the perfection of forces and forms that +are in similar degrees in the natural world. + +202. In the spiritual world there are three heavens, arranged according +to degrees of height. In the highest heavens are angels superior in +every perfection to the angels in the middle heaven; and in the middle +heaven are angels superior in every perfection to the angels in the +lowest heaven. The degrees of perfections are such, that angels of the +lowest heaven cannot attain to the first threshold of the perfections +of the angels of the middle heaven, nor these to the first threshold of +the perfections of the angels of the highest heaven. This seems incredible, +yet it is a truth. The reason is that they are consociated according to +discrete, not according to continuous degrees. I have learned from +observation that the difference between the affections and thoughts, +and consequently the speech, of the angels of the higher and the lower +heavens, is such that they have nothing in common; and that communication +takes place only through correspondences, which have existence by +immediate influx of the Lord into all the heavens, and by mediate influx +through the highest heaven into the lowest. Such being the nature of +these differences, they cannot be expressed in natural language, +therefore not described; for the thoughts of angels, being spiritual, +do not fall into natural ideas. They can be expressed and described +only by angels themselves, in their own languages, words, and writings, +and not in those that are human. This is why it is said that in the +heavens unspeakable things are heard and seen. These differences may be +in some measure comprehended when it is known that the thoughts of +angels of the highest or third heaven are thoughts of ends; the thoughts +of angels of the middle or second heaven thoughts of causes, and the +thoughts of angels of the lowest or first heaven thoughts of effects. +It must be noted, that it is one thing to think from ends, and another +to think about ends; that it is one thing to think from causes, and +another to think about causes; and that it is one thing to think from +effects, and another to think about effects. Angels of the lower heavens +think about causes and about ends, but angels of the higher heavens +from causes and from ends; and to think from these is a mark of higher +wisdom, but to think about these is the mark of lower wisdom. To think +from ends is of wisdom, to think from causes is of intelligence, and to +think from effects is of knowledge. From all this it is clear that all +perfection ascends and descends along with degrees and according to them. + +203. Since the interior things of man, which are of his will and +understanding, are like the heavens in respect to degrees (for man, +as to the interiors of his mind, is a heaven in least form), their +perfections also are like those of the heavens. But these perfections +are not apparent to any one so long as he lives in the world, because +he is then in the lowest degree; and from the lowest degree the higher +degrees cannot be known; but they are known after death, because man +then enters into that degree which corresponds to his love and wisdom, +for he then becomes an angel, and thinks and speaks things ineffable +to his natural man; for there is then an elevation of all things of +his mind, not in a single, but in a threefold ratio. Degrees of height +are in threefold ratio, but degrees of breadth are in single ratio. But +into degrees of height none ascend and are elevated except those who in +the world have been in truths, and have applied them to life. + +204. It seems as if things prior must be less perfect than things +subsequent, that is, things simple than things composite; but things +prior out of which things subsequent are formed, that is, things simple +out of which things composite are formed, are the more perfect. The +reason is that the prior or the simpler are more naked and less covered +over with substances and matters devoid of life, and are, as it were, +more Divine, consequently nearer to the spiritual sun where the Lord +is; for perfection itself is in the Lord, and from Him in that sun which +is the first proceeding of His Divine Love and Divine Wisdom, and from +that in those things which come immediately after; and thus in order +down to things lowest, which are less perfect as they are farther removed. +Without such preeminent perfection in things prior and simple, neither +man nor any kind of animal could have come into existence from seed, and +afterwards continue to exist; nor could the seeds of trees and shrubs +vegetate and bear fruit. For the more prior anything prior is, or the +more simple anything simple is, the more exempt is it from injury, +because it is more perfect. + +205. IN SUCCESSIVE ORDER THE FIRST DEGREE MAKES THE HIGHEST, AND THE +THIRD THE LOWEST; BUT IN SIMULTANEOUS ORDER THE FIRST DEGREE MAKES THE +INNERMOST, AND THE THIRD THE OUTERMOST. + +There is successive order and simultaneous order. The successive order +of these degrees is from highest to lowest, or from top to bottom. The +angelic heavens are in this order; the third heaven there is the highest, +the second is the middle, and the first is the lowest; such is their +relative situation. In like successive order are the states of love and +wisdom with the angels there, also states of heat and light, and of the +spiritual atmospheres. In like order are all the perfections of the +forms and forces there. When degrees of height, that is, discrete degrees, +are in successive order, they may be compared to a column divided into +three stories, through which ascent and descent are made. In the upper +rooms are things most perfect and most beautiful; in the middle rooms, +things less perfect and beautiful; in the lowest, things still less +perfect and beautiful. But simultaneous order, which consists of like +degrees, has another appearance. In it, the highest things of successive +order, which are (as was said above) the most perfect and most beautiful, +are in the inmost, the lower things are in the middle, and the lowest in +the circumference. They are as if in a solid body composed of these three +degrees: in the middle or center are the finest parts, round about this +are parts less fine, and in the extremes which constitute the +circumference are the parts composed of these and which are therefore +grosser. It is like the column mentioned just above subsiding into a +plane, the highest part of which forms the innermost of the plane, the +middle forms the middle, and the lowest the outermost. + +206. As the highest of successive order becomes the innermost of +simultaneous order, and the lowest becomes the outermost, so in the Word, +"higher" signifies inner, and "lower" signifies outer. "Upwards" and +"downwards," and "high" and "deep" have a like meaning. + +207. In every outmost there are discrete degrees in simultaneous order. +The motor fibers in every muscle, the fibers in every nerve, also the +fibers and the little vessels in all viscera and organs, are in such +an order. Innermost in these are the most simple things, which are the +most perfect; the outermost is a composite of these. There is a like +order of these degrees in every seed and in every fruit, also in every +metal and stone; their parts, of which the whole is composed, are of +such a nature. The innermost, the middle, and the outermost elements +of the parts exist in these degrees, for they are successive compositions, +that is, bundlings and massings together from simples that are their first +substances or matters. + +208. In a word, there are such degrees in every outmost, thus in every +effect. For every outmost consists of things prior and these of their +firsts. And every effect consists of a cause, and this of an end; and +end is the all of cause, and cause is the all of effect (as was shown +above); and end makes the inmost, cause the middle, and effect the +outmost. The same is true of degrees of love and wisdom, and of heat +and light, also of the organic forms of affections and thoughts in man +(as will be seen in what follows). The series of these degrees in +successive order and in simultaneous order has been treated of also in +The Doctrine of the New Jerusalem Concerning the Sacred Scripture +(n. 38, and elsewhere), where it is shown that there are like degrees +in each and all things of the Word. + +209. THE OUTMOST DEGREE IS THE COMPLEX, CONTAINANT AND BASE OF THE PRIOR +DEGREES. + +The doctrine of degrees which is taught in this Part, has hitherto been +illustrated by various things which exist in both worlds; as by the +degrees of the heavens where angels dwell, by the degrees of heat and +light with them, and by the degrees of atmospheres, and by various things +in the human body, and also in the animal and mineral kingdoms. But +this doctrine has a wider range; it extends not only to natural, but +also to civil, moral, and spiritual things, and to each and all their +details. There are two reasons why the doctrine of degrees extends also +to such things. First, in every thing of which anything can be predicated +there is the trine which is called end, cause, and effect, and these +three are related to one another according to degrees of height. And +secondly things civil, moral, and spiritual are not something abstract +from substance, but are substances. For as love and wisdom are not +abstract things, but substance (as was shown above, n. 40-43), so in +like manner are all things that are called civil, moral, and spiritual. +These may be thought of abstractly from substances, yet in themselves +they are not abstract; as for example, affection and thought, charity +and faith, will and understanding; for it is the same with these as +with love and wisdom, in that they are not possible outside of subjects +which are substances, but are states of subjects, that is, substances. +That they are changes of these, presenting variations, will be seen in +what follows. By substance is also meant form, for substance is not +possible apart from form. + +210. From its being possible to think of will and understanding, of +affection and thought, and of charity and faith, abstractly from the +substances which are their subjects, and from their having been so +thought of, it has come to pass, that a correct idea of these things, +as being states of substances or forms, has perished. It is altogether +as with sensations and actions, which are not things abstract from the +organs of sensation and motion. Abstracted, that is, separate, from these +they are mere figments of reason; for they are like sight apart from an +eye, hearing apart from an ear, taste apart from a tongue, and so forth. + +211. Since all things civil, moral, and spiritual advance through +degrees, just as natural things do, not only through continuous but +also through discrete degrees; and since the progressions of discrete +degrees are like progressions of ends to causes, and of causes to +effects, I have chosen to illustrate and confirm the present point, +that the outmost degree is the complex, containant, and base of prior +degrees, by the things above mentioned, that is, by what pertains to +love and wisdom, to will and understanding, to affection and thought, +and to charity and faith. + +212. That the outmost degree is the complex, containant, and base of +prior degrees, is clearly seen from progression of ends and causes to +effects. That the effect is the complex, containant, and base of causes +and ends can be comprehended by enlightened reason; but it is not so +clear that the end with all things thereof, and the cause with all things +thereof, are actually in the effect, and that the effect is their full +complex. That such is the case can be seen from what has been said above +in this Part, particularly from this, that one thing is from another in +a threefold series, and that the effect is nothing else than the end in +its outmost. And since the outmost is the complex, it follows that it is +the containant and also the base. + +213. As regards love and wisdom:-Love is the end, wisdom the instrumental +cause, and use is the effect; and use is the complex, containant, and +base of wisdom and love; and use is such a complex and such a containant, +that all things of love and all things of wisdom are actually in it; it +is where they are all simultaneously present. But it should be borne in +mind that all things of love and wisdom, which are homogeneous and +concordant, are present in use, according to what is said and shown +above (in chapter, n. 189-194). + +214. Affection, thought, and action are also in a series of like degrees, +because all affection has relation to love, thought to wisdom, and action +to use. Charity, faith, and good works are in a series of like degrees, +for charity is of affection, faith of thought, and good works of action. +Will, understanding, and doing are also in a series of like degrees; for +will is of love and so of affection, understanding is of wisdom and so +of faith, and doing is of use and so of work; as, then, all things of +wisdom and love are present in use, so all things of thought and affection +are present in action, all things of faith and charity in good works, and +so forth; but all are homogeneous, that is, concordant. + +215. That the outmost in each series, that is to say, use, action, work, +and doing, is the complex and containant of all things prior, has not +yet been known. There seems to be nothing more in use, in action, in +work, and in doing than such as there is in movement; yet all things +prior are actually present in these, and so fully that nothing is lacking. +They are contained therein like wine in its cask, or like furniture in +a house. They are not apparent, because they are regarded only externally; +and regarded externally they are simply activities and motions. It is as +when the arms and hands are moved, and man is not conscious that a +thousand motor fibers concur in every motion of them, and that to the +thousand motor fibers correspond thousands of things of thought and +affection, by which the motor fibers are excited. As these act deep +within, they are not apparent to any bodily sense. This much is known, +that nothing is done in or through the body except from the will through +the thought; and because both of these act, it must needs be that each +and all things of the will and thought are present in the action. They +cannot be separated; consequently from a man's deeds or works others +judge of the thought of his will, which is called his intention. It has +been made known to me that angels, from a man's deed or work alone, +perceive and see every thing of the will and thought of the doer; angels +of the third heaven perceiving and seeing from his will the end for which +he acts, and angels of the second heaven the cause through which the end +operates. It is from this that works and deeds are so often commanded in +the Word, and that it is said that a man is known by his works. + +216. It is according to angelic wisdom that unless the will and +understanding, that is, affection and thought, as well as charity and +faith, clothe and wrap themselves in works or deeds, whenever possible, +they are only like something airy which passes away, or like phantoms in +air which perish; and that they first become permanent in man and a part +of his life, when he practices and does them. The reason is that the +outmost is the complex, containant, and base of things prior. Such an +airy nothing and such a phantom is faith separated from good works; such +also are faith and charity without their exercise, with this difference +only, that those who hold to faith and charity know what is good and can +will to do it, but not so those who are in faith separated from charity. + +217. THE DEGREES OF HEIGHT ARE IN FULLNESS AND IN POWER IN THEIR OUTMOST +DEGREE. + +In the preceding chapter it is shown that the outmost degree is the +complex and containant of prior degrees. From this it follows that prior +degrees are in their fullness in their outmost degree, for they are in +their effect, and every effect is the fullness of causes. + +218. That these ascending and descending degrees, also called prior and +subsequent, likewise degrees of height or discrete degrees, are in their +power in their outmost degree, may be confirmed by all those things that +have been adduced in the preceding chapters as confirmations from objects +of sense and perception. Here, however, I choose to confirm them only by +the conatus, forces and motions in dead and in living subjects. It is +known that conatus does nothing of itself, but acts through forces +corresponding to it, thereby producing motion; consequently that conatus +is the all in forces, and through forces is the all in motion; and since +motion is the outmost degree of conatus, through motion conatus exerts +its power. Conatus, force, and motion are no otherwise conjoined than +according to degrees of height, conjunction of which is not by continuity, +for they are discrete, but by correspondences. For conatus is not force, +nor is force motion, but force is produced by conatus, because force is +conatus made active, and through force motion is produced; consequently +there is no power in conatus alone, nor in force alone, but in motion, +which is their product. That this is so may still seem doubtful, because +not illustrated by applications to sensible and perceptible things in +nature; nevertheless, such is the progression of conatus, force, and +motion into power. + +219. But let application of this be made to living conatus, and to living +force, and to living motion. Living conatus in man, who is a living +subject, is his will united to his understanding; living forces in man +are the interior constituents of his body, in all of which there are +motor fibers interlacing in various ways; and living motion in man is +action, which is produced through these forces by the will united to +the understanding. For the interior things pertaining to the will and +understanding make the first degree; the interior things pertaining to +the body make the second degree; and the whole body, which is the complex +of these, makes the third degree. That the interior things pertaining to +the mind have no power except through forces in the body, also that forces +have no power except through the action of the body itself, is well known. +These three do not act by what is continuous, but by what is discrete; +and to act by what is discrete is to act by correspondences. The interiors +of the mind correspond to the interiors of the body, and the interiors of +the body correspond to the exteriors, through which actions come forth; +consequently the two prior degrees have power through the exteriors of +the body. It may seem as if conatus and forces in man have some power +even when there is no action, as in sleep and in states of rest, but still +at such times the determinations of conatus and forces are directed into +the general motor organs of the body, which are the heart and the lungs; +but when their action ceases the forces also cease, and, with the forces, +the conatus. + +220. Since the powers of the whole, that is, of the body, are determined +chiefly into the arms and hands, which are outmosts, "arms" and "hands," +in the Word, signify power, and the "right hand" signifies superior power. +And such being the evolution and putting forth of degrees into power, the +angels that are with man and in correspondence with all things belonging +to him, know merely from such action as is effected through the hands, +what a man is in respect to his understanding and will, also his charity +and faith, thus in respect to the internal life pertaining to his mind +and the external life derived therefrom in the body. I have often wondered +that the angels have such knowledge from the mere action of the body +through the hands; but that it is so has been shown to me repeatedly by +living experience, and it has been said that it is from this that +inductions into the ministry are performed by the laying on of the hands, +and that "touching with the hand" signifies communicating, with other +like things. From all this the conclusion is formed, that the all of +charity and faith is in works, and that charity and faith without works +are like rainbows about the sun, which vanish away and are dispersed by +a cloud. On this account "works" and "doing works" are so often mentioned +in the Word, and it is said that a man's salvation depends upon these; +moreover, he that doeth is called a wise man, and he that doeth not is +called a foolish man. But it should be remembered that by "works" here +are meant uses actually done; for the all of charity and faith is in uses +and according to uses. There is this correspondence of works with uses, +because the correspondence is spiritual, but it is carried out through +substances and matters, which are subjects. + +221. Two arcana, which are brought within reach of the understanding by +what precedes, may here be revealed. The First Arcanum is that the Word +is in its fullness and in its power in the sense of the letter. For there +are three senses in the Word, according to the three degrees; the celestial +sense, the spiritual sense, and the natural sense. Since these senses are +in the Word according to the three degrees of height, and their conjunction +is effected by correspondences, the outmost sense, which is the natural +and is called the sense of the letter, is not only the complex, containant +and base of the corresponding interior senses, but moreover in the outmost +sense the Word is in its fullness and in its power. This is abundantly +shown and proved in The Doctrine of the New Jerusalem Concerning the +Sacred Scripture (n. 27-35, 36-49, 50-61, 62-69). The Second Arcanum is +that the Lord came into the world, and took upon Him the Human, in order +to put Himself into the power of subjugating the hells, and of reducing +all things to order both in the heavens and on the earth. This Human He +put on over His former Human. This Human which He put on in the world was +like the human of a man in the world. Yet both Humans are Divine, and +therefore infinitely transcend the finite humans of angels and men. And +because He fully glorified the natural Human even to its outmosts, He +rose again with the whole body, differently from any man. Through the +assumption of this Human the Lord put on Divine Omnipotence not only +for subjugating the hells, and reducing the heavens to order, but also +holding the hells in subjection to eternity, and saving mankind. This +power is meant by His "sitting at the right hand of the power and might +of God." Because the Lord, by the assumption of a natural Human, made +Himself Divine Truth in outmosts, He is called "the Word," and it is said +that "the Word was made flesh;" moreover, Divine Truth in outmosts is +the Word in the sense of the letter. This the Lord made Himself by +fulfilling all things of the Word concerning Himself in Moses and the +Prophets. For while every man is his own good and his own truth, and man +is man on no other ground, the Lord, by the assumption of a natural Human, +is Divine Good itself and Divine Truth itself, or what is the same, He is +Divine Love itself and Divine Wisdom itself, both in Firsts and in Lasts. +Consequently the Lord, since His advent into the world, appears as a sun +in the angelic heavens, in stronger radiance and in greater splendor than +before His advent. This is an arcanum which is brought within the range +of the understanding by the doctrine of degrees. The Lord's omnipotence +before His advent into the world will be treated of in what follows. + +222. THERE ARE DEGREES OF BOTH KINDS IN THE GREATEST AND IN THE LEAST +OF ALL CREATED THINGS. + +That the greatest and the least of all things consist of discrete and +continuous degrees, that is, of degrees of height and of breadth, cannot +be illustrated by examples from visible objects, because the least things +are not visible to the eyes, and the greatest things which are visible +seem undistinguished into degrees; consequently this matter does not +allow of demonstration otherwise than by universals. And since angels +are in wisdom from universals, and from that in knowledge of particulars, +it is allowed to bring forward their statements concerning these things. + +223. The statements of angels on this subject are as follows: There can +be nothing so minute as not to have in it degrees of both kinds; for +instance, there can be nothing so minute in any animal, or in any plant, +or in any mineral, or in the ether or air, as not to have in it degrees +of both kinds, and since ether and air are receptacles of heat and light, +and spiritual heat and spiritual light are the receptacles of love and +wisdom, there can be nothing of heat and light or of love and wisdom so +minute as not to have in it degrees of both kinds. Angels also declare +that the minutest thing of an affection and the minutest thing of a +thought, nay, the minutest thing of an idea of thought, consists of +degrees of both kinds, and that a minute thing not consisting of these +degrees would be nothing; for it would have no form, thus no quality, +nor any state which could be changed and varied, and by this means have +existence. Angels confirm this by the truth, that infinite things in God +the Creator, who is the Lord from eternity, are one distinctly; and that +there are infinite things in His infinites; and that in things infinitely +infinite there are degrees of both kinds, which also in Him are one +distinctly; and because these things are in Him, and all things were +created by Him, and things created repeat in an image the things which +are in Him, it follows that there cannot be the least finite in which +there are not such degrees. These degrees are equally in things least +and greatest, because the Divine is the same in things greatest and in +things least. That in God-Man infinite things are one distinctly, see +above (n. 17-22); and that the Divine is the same in things greatest +and in things least (n. 77-82); which positions are further illustrated +(n. 155, 169, 171). + +224. There cannot be the least thing of love and wisdom, or the least +thing of affection and thought, or even the least thing of an idea of +thought, in which there are not degrees of both kinds, for the reason +that love and wisdom are substance and form (as shown above, n. 50-53), +and the same is true of affection and thought; and because there can be +no form in which these degrees are not (as was said above), it follows +that in these there are like degrees; for to separate love and wisdom, +or affection and thought, from substance in form, is to annihilate them, +since they are not possible outside of their subjects; for they are states +of their subjects perceived by man varyingly, which states present them +to view. + +225. The greatest things in which there are degrees of both kinds, are +the universe in its whole complex, the natural world in its complex, +and the spiritual world in its complex; every empire and every kingdom +in its complex; also, all civil, moral and spiritual concerns of these +in their complex; the whole animal kingdom, the whole vegetable kingdom, +and the whole mineral kingdom, each in its complex; all atmospheres of +both worlds taken together, also their heats and lights. Likewise things +less general, as man in his complex; every animal in its complex, every +tree and every shrub in its complex; as also every stone and every metal +in its complex. The forms of these are alike in this, that they consist +of degrees of both kinds; the reason is that the Divine, by which they +were created, is the same in things greatest and least (as was shown +above, n.77-82). The particulars and the veriest particulars of all +these are like generals and the largest generals in this, that they are +forms of both kinds of degrees. + +226. On account of things greatest and least being forms of both kinds +of degrees, there is connection between them from first to last; for +likeness conjoins them. Still, there can be no least thing which is the +same as any other; consequently all particulars are distinct from each +other, likewise all veriest particulars. In any form or in different +forms there can be no least thing the same as any other, for the reason +that in greatest forms there are like degrees, and the greatest are made +up of leasts. From there being such degrees in things greatest, and +perpetual differences in accordance with these degrees, from top to +bottom and from center to circumference, it follows that their lesser +or least constituents, in which there are like degrees, can no one of +them be the same as any other. + +227. It is likewise a matter of angelic wisdom that from this similitude +between generals and particulars, that is, between things greatest and +least in respect to these degrees, comes the perfection of the created +universe; for thereby one thing regards another as its like, with which +it can be conjoined for every use, and can present every end in effect. + +228. But these things may seem paradoxical, because they are not explained +by application to visible things; yet things abstract, being universals, +are often better comprehended than things applied, for these are of +perpetual variety, and variety obscures. + +229. Some contend that there can be a substance so simple as not to be +a form from lesser forms, and out of that substance, through a process +of massing, substantiated or composite things arise, and finally +substances called material. But there can be no such absolutely simple +substances. For what is substance without form? It is that of which +nothing can be predicated; and out of mere being of which nothing can +be predicated, no process of massing can make anything. That there are +things innumerable in the first created substance of all things, which +are things most minute and simple, will be seen in what follows, where +forms are treated of. + +230. IN THE LORD THE THREE DEGREES OF HEIGHT ARE INFINITE AND UNCREATE, +BUT IN MAN THE THREE DEGREES ARE FINITE AND CREATED. + +In the Lord the three degrees of height are infinite and uncreate, +because the Lord is Love itself and Wisdom itself (as has been already +shown); and because the Lord is Love itself and Wisdom itself, He is +also Use itself. For love has use for its end, and brings forth use by +means of wisdom; for without use love and wisdom have no boundary or +end, that is, no home of their own, consequently they cannot be said +to have being and have form unless there be use in which they may be. +These three constitute the three degrees of height in subjects of life. +These three are like first end, middle end which is called cause, and +last end which is called effect. That end, cause and effect constitute +the three degrees of height has been shown above and abundantly proved. + +231. That in man there are these three degrees can be seen from the +elevation of his mind even to the degrees of love and wisdom in which +angels of the second and third heavens are; for all angels were born men; +and man, as regards the interiors pertaining to his mind, is a heaven in +least form; therefore there are in man, by creation, as many degrees of +height as there are heavens. Moreover, man is an image and likeness of +God; consequently these three degrees have been inscribed on man, because +they are in God-Man, that is, in the Lord. That in the Lord these degrees +are infinite and uncreate, and in man finite and created, can be seen from +what was shown in Part First; namely, from this, that the Lord is Love and +Wisdom in Himself; and that man is a recipient of love and wisdom from the +Lord; also, that of the Lord nothing but what is infinite can be +predicated, and of man nothing but what is finite. + +232. These three degrees with the angels are called Celestial, Spiritual, +and Natural; and for them the celestial degree is the degree of love, the +spiritual the degree of wisdom, and the natural the degree of uses. These +degrees are so called because the heavens are divided into two kingdoms, +one called the celestial, the other the spiritual, to which is added a +third kingdom wherein are men in the world, and this is the natural +kingdom. Moreover, the angels of whom the celestial kingdom consists +are in love; the angels, of whom the spiritual kingdom consists are in +wisdom; while men in the world are in uses; therefore these kingdoms +are conjoined. How it is to be understood that men are in uses will be +shown in the next Part. + +233. It has been told me from heaven, that in the Lord from eternity, +who is Jehovah, before His assumption of a Human in the world, the two +prior degrees existed actually, and the third degree potentially, as +they do also with angels; but that after the assumption of a Human in +the world, He put on over these the third degree, called the natural, +thereby becoming Man, like a man in the world; but with the difference, +that in the Lord this degree, like the prior degrees, is infinite and +uncreate, while in angel and in man they are all finite and created. For +the Divine which, apart from space, had filled all spaces (n. 69-72), +penetrated even to the outmosts of nature; yet before the assumption of +the Human, the Divine influx into the natural degree was mediate through +the angelic heavens, but after the assumption it was immediate from +Himself. This is the reason why all churches in the world before His +Advent were representative of spiritual and celestial things, but after +His Advent became spiritual-natural and celestial-natural, and +representative worship was abolished. This also was the reason why the +sun of the angelic heaven, which, as was said above, is the first +proceeding of His Divine Love and Divine Wisdom, after the assumption +of the Human shone out with greater effulgence and splendor than before +the assumption. And this is what is meant by these words in Isaiah: + + In that day the light of the moon shall be as the light of the sun, + and the light of the sun shall be sevenfold, as the light of seven + days (30:26). + +This is said of the state of heaven and of the church after the Lord's +coming into the world. Again, in the Apocalypse: + + The countenance of the Son of man was as the sun shineth in his + strength (1:16); + +and elsewhere (as in Isaiah 60:20; 2 Sam. 23:3, 4; Matt. 17:1, 2). The +mediate enlightenment of men through the angelic heaven, which existed +before the coming of the Lord, may be compared to the light of the moon, +which is the mediate light of the sun; and because after His coming +this was made immediate, it is said in Isaiah, + + That the light of the moon shall be as the light of the sun (30:26); + +and in David: + + In His days shall the righteous flourish, and abundance of peace + until there is no longer any moon (72:7). + +This also is said of the Lord. + +234. The reason why the Lord from eternity, that is, Jehovah, put on +this third degree by the assumption of a Human in the world, was that +He could enter into this degree only by means of a nature like human +nature, thus only by means of conception from His Divine and by birth +from a virgin; for in this way He could put off a nature which, although +a receptacle of the Divine, is in itself dead, and could put on the +Divine. This is meant by the Lord's two states in the world, which are +called the state of exinanition and the state of glorification, which +are treated of in The Doctrine of the New Jerusalem Concerning the Lord. + +235. Of the threefold ascent of the degrees of height this much has been +said in general; but these degrees cannot here be discussed in detail, +because (as was said in the preceding chapter) there must be these three +degrees in things greatest and things least; this only need be said, that +there are such degrees in each and all things of love, and therefrom in +each and all things of wisdom, and from both of these in each and all +things of use. In the Lord all these degrees are infinite; in angel and +man they are finite. But how there are these three degrees in love, in +wisdom, and in uses cannot be described and unfolded except in series. + +236. THESE THREE DEGREES OF HEIGHT ARE IN EVERY MAN FROM BIRTH, AND CAN +BE OPENED SUCCESSIVELY; AND, AS THEY ARE OPENED, MAN IS IN THE LORD AND +THE LORD IN MAN. + +That there are three degrees of height in every man, has not until now +become known for the reason that these degrees have not been recognized, +and so long as they remained unnoticed, none but continuous degrees could +be known; and when none but continuous degrees are known, it may be +supposed that love and wisdom increase in man only by continuity. But +it should be known, that in every man from his birth there are three +degrees of height, or discrete degrees, one above or within another; +and that each degree of height, or discrete degree, has also degrees of +breadth, or continuous degrees, according to which it increases by +continuity. For there are degrees of both kinds in things greatest and +least of all things (as was shown above, n. 222-229); for no degree of +one kind is possible without degrees of the other kind. + +237. These three degrees of height are called natural, spiritual, and +celestial (as was said above, n. 232). When man is born he comes first +into the natural degree, and this grows in him, by continuity, according +to his knowledges and the understanding acquired by means of knowledges +even to the highest point of understanding, which is called the rational. +Yet not by this means is the second degree opened, which is called the +spiritual. That degree is opened by means of a love of uses in accordance +with the things of the understanding, although by a spiritual love of +uses, which is love towards the neighbor. This degree may grow in like +manner by continuous degrees to its height, and it grows by means of +knowledges of truth and good, that is, by spiritual truths. Yet even by +such truths the third degree which is called the celestial is not opened; +for this degree is opened by means of the celestial love of use, which +is love to the Lord; and love to the Lord is nothing else than committing +to life the precepts of the Word, the sum of which is to flee from evils +because they are hellish and devilish, and to do good because it is +heavenly and Divine. In this manner these three degrees are successively +opened in man. + +238. So long as man lives in the world he knows nothing of the opening +of these degrees within him, because he is then in the natural degree, +which is the outmost, and from this he then thinks, wills, speaks, and +acts; and the spiritual degree, which is interior, communicates with the +natural degree, not by continuity but by correspondences, and +communication by correspondences is not sensibly felt. But when man puts +off the natural degree, which he does at death, he comes into that degree +which has been opened within him in the world; he in whom the spiritual +degree has been opened coming into that degree, and he within whom the +celestial degree has been opened coming into that degree. He who comes +into the spiritual degree after death no longer thinks, wills, speaks, +and acts naturally, but spiritually; and he who comes into the celestial +degree thinks, wills, speaks, and acts according to that degree. And as +there can be communication between the three degrees only by +correspondences, the differences of love, wisdom, and use, as regards +these degrees are such as to have no common ground by means of anything +continuous. From all this it is plain that man has three degrees of +height that may be successively opened in him. + +239. Since there are in man three degrees of love and wisdom, and +therefore of use, it follows that there must be in him three degrees, +of will, of understanding, and of result therefrom, thus of determination +to use; for will is the receptacle of love, understanding the receptacle +of wisdom, and result is use from these. From this it is evident that +there are in every man a natural, a spiritual, and a celestial will and +understanding, potentially by birth and actually when they are opened. +In a word the mind of man, which consists of will and understanding, is +from creation and therefore from birth, of three degrees, so that man +has a natural mind, a spiritual mind, and a celestial mind, and can +thereby be elevated into and possess angelic wisdom while he lives in +the world; but it is only after death, and then only if he becomes an +angel, that he enters into that wisdom, and his speech then becomes +ineffable and incomprehensible to the natural man. I knew a man of +moderate learning in the world, whom I saw after death and spoke with in +heaven, and I clearly perceived that he spoke like an angel, and that +the things he said would be inconceivable to the natural man; and for +the reason that in the world he had applied the precepts of the Word to +life and had worshiped the Lord, and was therefore raised up by the Lord +into the third degree of love and wisdom. It is important that this +elevation of the human mind should be known about, for upon it depends +the understanding of what follows. + +240. There are in man from the Lord two capacities whereby he is +distinguished from beasts. One of these is the ability to understand +what is true and what is good; this is called rationality, and is a +capacity of his understanding. The other is an ability to do what is true +and good; this is called freedom, and is a capacity of his will. For man +by virtue of his rationality is able to think whatever he pleases, either +with or against God, either with or against the neighbor; he is also able +to will and to do what he thinks; but when he sees evil and fears +punishment, he is able, by virtue of his freedom, to abstain from doing +it. By virtue of these two capacities man is man, and is distinguished +from beasts. Man has these two capacities from the Lord, and they are +from Him every moment; nor are they taken away, for if they were, man's +human would perish. In these two capacities the Lord is with every man, +good and evil alike; they are the Lord's abode in the human race; from +this it is that all men live for ever, both the good and evil. But the +Lord's abode in man is nearer as by the agency of these capacities man +opens the higher degrees, for by the opening of these man comes into +higher degree of love and wisdom, thus nearer to the Lord. From this it +can be seen that as these degrees are opened, man is in the Lord and the +Lord in him. + +241. It is said above, that the three degrees of height are like end, +cause, and effect, and that love, wisdom, and use follow in succession +according to these degrees; therefore a few things shall be said here +about love as being end, wisdom as being cause, and use as being effect. +Whoever consults his reason, if it is enlightened, can see that the end +of all things of man is his love; for what he loves that he thinks, +decides upon, and does, consequently that he has for his end. Man can +also see from his reason that wisdom is cause; since he, that is, his +love, which is his end, searches in his understanding for its means +through which to attain its end, thus consulting its wisdom, and these +means constitute the instrumental cause. That use is effect is evident +without explanation. But one man's love is not the same as another's, +neither is one man's wisdom the same as another's; so it is with use. +And since these three are homogeneous (as was shown above, n. 189-194), +it follows that such as is the love in man, such is the wisdom and such +is the use. Wisdom is here spoken of, but by it what pertains to man's +understanding is meant. + +242. SPIRITUAL LIGHT FLOWS IN WITH MAN THROUGH DEGREES, BUT NOT SPIRITUAL +HEAT, EXCEPT SO FAR AS MAN FLEES FROM EVILS AS SINS AND LOOKS TO THE LORD. + +It is evident from what has been shown above that from the sun of heaven, +which is the first proceeding of Divine Love and Divine Wisdom (treated +of in Part Second), light and heat proceed - light from its wisdom, and +heat from its love; also that light is the receptacle of wisdom, and heat +of love; also that so far as man comes into wisdom he comes into that +Divine light, and so far as he comes into love he comes 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, that is, three degrees +of wisdom and three degrees of love, and that these degrees have been +formed in man in order that he may be a receptacle of the Divine Love +and the Divine Wisdom, thus of the Lord. It is now to be shown that +spiritual light flows in through these three degrees in man, but not +spiritual heat, except so far as man shuns evils as sins and looks to +the Lord - or, what is the same, that man is able to receive wisdom even +to the third degree, but not love, unless he flees from evils as sins +and looks to the Lord; or what is still the same, that man's understanding +can be raised into wisdom, but not his will, except so far as he flees +from evils as sins. + +243. That the understanding can be raised into the light of heaven, that +is, into angelic wisdom, while the will cannot be raised into the heat +of heaven, that is, into angelic love, unless man flees from evils as +sins and looks to the Lord, has been made plainly evident to me from +experience in the spiritual world. I have frequently seen and perceived +that simple spirits, who knew merely that God is and that the Lord was +born a man, and who knew scarcely anything else, clearly apprehended the +arcana of angelic wisdom almost as the angels do; and not these simple +ones alone, but many also of the infernal crew. These, while they +listened, understood, but not when they thought within themselves; +for while they listened, light entered from above, and when they thought +within themselves, no light could enter except that which corresponded +to their heat or love; consequently when they had listened to and +perceived these arcana, as soon as they turned their ears away they +remembered nothing, those belonging to the infernal crew even rejecting +these things with disgust and utterly denying them, because the fire of +their love and its light, being delusive, induced darkness, by which the +heavenly light entering from above was extinguished. + +244. The same thing happens in the world. A man not altogether stupid, +and who has not confirmed himself in falsities from the pride of +self-intelligence, hearing others speak on some exalted matter, or +reading something of the kind, if he is in any affection of knowing, +understands these things and also retains them, and may afterwards +confirm them. A bad man as well as a good man may do this. Even a bad +man, though in heart he denies the Divine things pertaining to the +church, can still understand them, and also speak of and preach them, +and in writing learnedly prove them; but when left to his own thought, +from his own infernal love he thinks against them and denies them. From +which it is obvious that the understanding can be in spiritual light even +when the will is not in spiritual heat; and from this it also follows +that the understanding does not lead the will, or that wisdom does not +beget love, but only teaches and shows the way, - teaching how a man +ought to live, and showing the way in which he ought to go. It further +follows that the will leads the understanding, and causes it to act as +one with itself; also that whatever in the understanding agrees with the +love which is in the will, the love calls wisdom. In what follows it will +be seen that the will does nothing by itself apart from the understanding, +but does all that it does in conjunction with the understanding; moreover, +that it is the will that by influx takes the understanding into +partnership with itself, and not the reverse. + +245. The nature of the influx of light into the three degrees of life in +man which belong to his mind, shall now be shown. The forms which are +receptacles of heat and light, that is, of love and wisdom in man, and +which (as was said) are in threefold order or of three degrees, are +transparent from birth, transmitting spiritual light as crystal glass +transmits natural light; consequently in respect to wisdom man can be +raised even into the third degree. Nevertheless these forms are not +opened except when spiritual heat conjoins itself to spiritual light, +that is, love to wisdom; by such conjunction these transparent forms are +opened according to degrees. It is the same with light and heat from the +sun of the world in their action on plants on the earth. The light of +winter, which is as bright as that of summer, opens nothing in seed or +in tree, but when vernal heat conjoins itself to that light then the heat +opens them. There is this similarity because spiritual light corresponds +to natural light, and spiritual heat to natural heat. + +246. This spiritual heat is obtained only by fleeing from evils as sins, +and at the same time looking to the Lord; for so long as man is in evils +he is also in the love of them, for he lusts after them; and the love of +evil and the lust, abide in a love contrary to spiritual love and +affection; and such love or lust can be removed only by fleeing from +evils as sins; and because man cannot flee from evils from himself, but +only from the Lord. He must look to the Lord. So when he flees from +evils from the Lord, the love of evil and its heat are removed, and the +love of good and its heat are introduced in their stead, whereby a higher +degree is opened; for the Lord flowing in from above opens that degree, +and then conjoins love, that is, spiritual heat, to wisdom or spiritual +light, from which conjunction man begins to flourish spiritually, like a +tree in spring-time. + +247. By the influx of spiritual light into all three degrees of the mind +man is distinguished from beasts; and, as contrasted with beasts, he can +think analytically, and see both natural and spiritual truth; and when he +sees them he can acknowledge them, and thus be reformed and regenerated. +This capacity to receive spiritual light is what is meant by rationality +(referred to above), which every man has from the Lord, and which is not +taken away from him, for if it were taken away he could not be reformed. +From this capacity, called rationality, man, unlike the beasts, is able +not only to think but also to speak from thought; and afterwards from his +other capacity, called freedom (also referred to above), he is able to do +those things that he thinks from his understanding. As these two +capacities, rationality and freedom, which are proper to man, have been +treated of above (n. 240), no more will be said about them here. + +248. UNLESS THE HIGHER DEGREE WHICH IS THE SPIRITUAL IS OPENED IN MAN, +HE BECOMES NATURAL AND SENSUAL. + +It was shown above that there are three degrees of the human mind, called +natural, spiritual, and celestial, and that these degrees may be opened +successively in man; also, that the natural degree is first opened; +afterwards, if man flees from evil as sins and looks to the Lord, the +spiritual degree is opened; and lastly, the celestial. Since these +degrees are opened successively according to man's life, it follows that +the two higher degrees may remain unopened, and man then continues in +the natural degree, which is the outmost. Moreover, it is known in the +world that there is a natural and a spiritual man, or an external and an +internal man; but it is not known that a natural man becomes spiritual +by the opening of some higher degree in him, and that such opening is +effected by a spiritual life, which is a life conformed to the Divine +precepts; and that without a life conformed to these man remains natural. + +249. There are three kinds of natural men; the first consists of those +who know nothing of the Divine precepts; the second, of those who know +that there are such precepts, but give no thought to a life according to +them; and the third, of those who despise and deny these precepts. In +respect to the first class, which consists of those who know nothing of +the Divine precepts, since they cannot be taught by themselves they must +needs remain natural. Every man is taught respecting the Divine precepts, +not by immediate revelations, but by others who know them from religion, +on which subject see The Doctrine of the New Jerusalem Concerning the +Sacred Scriptures (n. 114-118). Those of the second class, who know that +there are Divine precepts but give no thought to a life according to +them, also remain natural, and care about no other concerns than those +of the world and the body. These after death become mere menials and +servants, according to the uses which they are able to perform for those +who are spiritual; for the natural man is a menial and servant, and the +spiritual man is a master and lord. Those of the third class, who despise +and deny the Divine precepts, not only remain natural, but also become +sensual in the measure of their contempt and denial. Sensual men are the +lowest natural men, who are incapable of thinking above the appearances +and fallacies of the bodily senses. After death they are in hell. + +250. As it is unknown in the world what the spiritual man is, and what +the natural, and as by many he who is merely natural is called spiritual, +and conversely, these subjects shall be separately discussed, as follows: + +(1) What the natural man is, and what the spiritual man. + +(2) The character of the natural man in whom the spiritual degree is +opened. + +(3) The character of the natural man in whom the spiritual degree is not +opened and yet not closed. + +(4) The character of the natural man in whom the spiritual degree is +entirely closed. + +(5) Lastly, The nature of the difference between the life of a man +merely natural and the life of a beast. + +251. (1) What the natural man is, and what the spiritual man. Man is not +man from face and body, but from understanding and will; therefore by +the natural man and the spiritual man is meant that man's understanding +and will are either natural or spiritual. The natural man in respect to +his understanding and will is like the natural world, and may be called +a world or microcosm; and the spiritual man in respect to his +understanding and will is like the spiritual world, and may be called +a spiritual world or heaven. From which it is evident that as the natural +man is in a kind of image a natural world, so he loves those things which +are of the natural world; and that as the spiritual man is in a kind of +image a spiritual world, so he loves those things which are of that world, +or of heaven. The spiritual man indeed loves the natural world also but +not otherwise than as a master loves his servant through whom he performs +uses. Moreover, according to uses the natural man becomes like the +spiritual, which is the case when the natural man feels from the spiritual +the delight of use; such a natural man may be called spiritual-natural. +The spiritual man loves spiritual truths; he not only loves to know and +understand them, but also wills them; while the natural man loves to +speak of those truths and also do them. Doing truths is performing uses. +This subordination is from the conjunction of the spiritual world and the +natural world; for whatever appears and is done in the natural world +derives its cause from the spiritual world. From all this it can be seen +that the spiritual man is altogether distinct from the natural, and that +there is no other communication between them than such as there is between +cause and effect. + +252. (2) The character of the natural man in whom the spiritual degree +is opened. This is obvious from what has been said above; to which it +may be added, that a natural man is a complete man when the spiritual +degree is opened in him, for he is then consociated with angels in +heaven and at the same time with men in the world, and in regard to +both, lives under the Lord's guidance. For the spiritual man imbibes +commands from the Lord through the Word, and executes them through the +natural man. The natural man who has the spiritual degree opened does +not know that he thinks and acts from his spiritual man, for it seems +as if he did this from himself, when yet he does not do it from himself +but from the Lord. Nor does the natural man whose spiritual degree has +been opened know that by means of his spiritual man he is in heaven, +when yet his spiritual man is in the midst of angels of heaven, and +sometimes is even visible to them; but because he draws himself back to +his natural man, after a brief stay there he disappears. Nor does the +natural man in whom the spiritual degree has been opened know that his +spiritual mind is being filled by the Lord with thousands of arcana of +wisdom, and with thousands of delights of love, and that he is to come +into these after death, when he becomes an angel. The natural man does +not know these things because communication between the natural man and +the spiritual man is effected by correspondences; and communication by +correspondences is perceived in the understanding only by the fact that +truths are seen in light, and is perceived in the will only by the fact +that uses are performed from affection. + +253. (3) The character of the natural man in whom the spiritual degree +is not opened, and yet not closed. The spiritual degree is not opened, +and yet not closed, in the case of those who have led somewhat of a life +of charity and yet have known little of genuine truth. The reason is, +that this degree is opened by conjunction of love and wisdom, or of heat +with light; love alone or spiritual heat alone not opening it, nor wisdom +alone or spiritual light alone, but both in conjunction. Consequently, +when genuine truths, out of which wisdom or light arises, are unknown, +love is inadequate to open that degree; it only keeps it in the +possibility of being opened; this is what is meant by its not being +closed. Something like this is seen in the vegetable kingdom, in that +heat alone does not cause seeds and trees to vegetate, but heat in +conjunction with light effects this. It is to be known that all truths +are of spiritual light and all goods are of spiritual heat, and that +good opens the spiritual degree by means of truths; for good, by means +of truths, effects use, and uses are goods of love, which derive their +essence from a conjunction of good and truth. The lot, after death, of +those in whom the spiritual degree is not opened and yet not closed, +is that since they are still natural and not spiritual, they are in the +lowest parts of heaven, where they sometimes suffer hard times; or they +are in the outskirts in some higher heaven, where they are as it were in +the light of evening; for (as was said above) in heaven and in every +society there the light decreases from the middle to the outskirts, and +those who above others are in Divine truths are in the middle, while +those who are in few truths are in the outskirts. Those are in few +truths who from religion know only that there is a God, and that the +Lord suffered for them, and that charity and faith are essentials of +the church, not troubling themselves to know what faith is or what +charity is; when yet faith in its essence is truth, and truth is +manifold, and charity is all the work of his calling which man does +from the Lord; he does this from the Lord when he flees from evils as +sins. It is just as was said above, that the end is the all of the cause, +and the effect the all of the end by means of the cause; the end is +charity or good, the cause is faith or truth, and effects are good works +or uses; from which it is plain that from charity no more can be carried +into works than the measure in which charity is conjoined with the truths +which are called truths of faith. By means of these truths charity enters +into works and qualifies them. + +254. (4) The character of the natural man in whom the spiritual degree +is entirely closed. The spiritual degree is closed in those who are in +evils as to life, and still more in those who from evils are in falsities. +It is the same as with the fibril of a nerve, which contracts at the +slightest touch of any thing heterogeneous; so every motive fiber of a +muscle, yea, the muscle itself, and even the whole body shrinks from the +touch of whatever is hard or cold. So also the substances or forms of the +spiritual degree in man shrink from evils and their falsities, because +these are heterogeneous. For the spiritual degree, being in the form of +heaven, admits nothing but goods, and truths that are from good; these +are homogeneous to it; but evils, and falsities that are from evil, are +heterogeneous to it. This degree is contracted, and by contraction closed, +especially in those who in the world are in love of ruling from love of +self, because this love is opposed to love to the Lord. It is also closed, +but not so much, in those who from love of the world are in the insane +greed of possessing the goods of others. These loves shut the spiritual +degree, because they are the origins of evils. The contraction or closing +of this degree is like the twisting back of a spiral in the opposite +direction; for which reason, that degree after it is closed, turns back +the light of heaven; consequently there is thick darkness there instead +of heavenly light, and truth which is in the light of heaven, becomes +nauseous. In such persons, not only does the spiritual degree itself +become closed, but also the higher region of the natural degree which +is called the rational, until at last the lowest region of the natural +degree, which is called the sensual, alone stands open; this being +nearest to the world and to the outward senses of the body, from which +such a man afterwards thinks, speaks, and reasons. The natural man who +has become sensual through evils and their falsities, in the spiritual +world in the light of heaven does not appear as a man but as a monster, +even with nose drawn back (the nose is drawn in because the nose +corresponds to the perception of truth); moreover, he cannot bear a ray +of heavenly light. Such have in their caverns no other light than what +resembles the light from live coals or from burning charcoal. From all +this it is evident who and of what character are those in whom the +spiritual degree is closed. + +255. (5) The nature of the difference between the life of a natural man +and the life of a beast. This difference will be particularly discussed +in what follows, where Life will be treated of. Here it may be said only +that the difference is that man has three degrees of mind, that is, three +degrees of understanding and will, which degrees can be opened +successively; and as these are transparent, man can be raised as to his +understanding into the light of heaven and see truths, not only civil +and moral, but also spiritual, and from many truths seen can form +conclusions about truths in their order, and thus perfect the +understanding to eternity. But beasts do not have the two higher +degrees, but only the natural degrees, and these apart from the higher +degrees have no capacity to think on any subject, civil, moral, or +spiritual. And since the natural degrees of beasts are incapable of +being opened, and thereby raised into higher light, they are unable to +think in successive order, but only in simultaneous order, which is not +thinking, but acting from a knowledge corresponding to their love. And +because they are unable to think analytically, and to view a lower +thought from any higher thought, they are unable to speak, but are able +only to utter sounds in accordance with the knowledge pertaining to their +love. Yet the sensual man, who is in the lowest sense natural, differs +from the beast only in this, that he can fill his memory with knowledges, +and think and speak therefrom; this power he gets from a capacity proper +to every man, of being able to understand truth if he chooses; it is this +capacity that makes the difference. Nevertheless many, by abuse of this +capacity, have made themselves lower than beasts. + +256. THE NATURAL DEGREE OF THE HUMAN MIND REGARDED IN ITSELF IS CONTINUOUS, +BUT BY CORRESPONDENCE WITH THE TWO HIGHER DEGREES IT APPEARS WHEN IT IS +ELEVATED AS IF IT WERE DISCRETE. + +Although this is hardly comprehensible, by those who have as yet no +knowledge of degrees of height, it must nevertheless be revealed, because +it is a part of angelic wisdom; and while the natural man is unable to +think about this wisdom in the same way as angels do, nevertheless it can +be comprehended by his understanding, when it has been raised into the +degree of light in which angels are; for his understanding can be elevated +even to that extent, and enlightened according to its elevation. But this +enlightenment of the natural mind does not ascend by discrete degrees; but +increases in a continuous degree, and as it increases, that mind is +enlightened from within by the light of the two higher degrees. How this +occurs can be comprehended from a perception of degrees of height, as +being one above another, while the natural degree, which is the lowest, +is a kind of general covering to the two higher degrees. Then, as the +natural degree is raised up towards a degree of the higher kind, the +higher acts from within upon the outer natural and illuminates it. This +illumination is effected, indeed, from within, by the light of the higher +degrees, but the natural degree which envelops and surrounds the higher +receives it by continuity, thus more lucidly and purely in proportion to +its ascent; that is, from within, by the light of the higher degrees, the +natural degree is enlightened discretely, but in itself is enlightened +continuously. From this it is evident that so long as man lives in the +world, and is thereby in the natural degree, he cannot be elevated into +very wisdom, such as the angels have, but only into higher light, even up +to angels, and can receive enlightenment from their light that flows in +from within and illuminates. But these things cannot as yet be more +clearly described; they can be better comprehended from effects; for +effects present causes in themselves in clear light, and thus illustrate +them, when there is some previous knowledge of causes. + +257. The effects are these: (1) The natural mind may be raised up to the +light of heaven in which angels are, and may perceive naturally, thus not +so fully, what the angels perceive spiritually; nevertheless, man's +natural mind cannot be raised into angelic light itself. (2) By means of +his natural mind, raised to the light of heaven, man can think, yea, +speak with angels; but the thought and speech of the angels then flow +into the natural thought and speech of the man, and not conversely; so +that angels speak with man in a natural language, which is the man's +mother tongue. (3) This is effected by a spiritual influx into what is +natural, and not by any natural influx into what is spiritual. (4) Human +wisdom, which so long as man lives in the natural world is natural, can +by no means be raised into angelic wisdom, but only into some image of +it. The reason is, that elevation of the natural mind is effected by +continuity, as from shade to light, or from grosser to purer. Still the +man in whom the spiritual degree has been opened comes into that wisdom +when he dies; and he may also come into it by a suspension of bodily +sensations, and then by an influx from above into the spiritual parts +of his mind. (5) Man's natural mind consists of spiritual substances +together with natural substances; thought comes from its spiritual +substances, not from its natural substances; these recede when the man +dies, while its spiritual substances do not. Consequently, after death, +when man becomes a spirit or angel, the same mind remains in a form like +that which it had in the world. (6) The natural substances of that mind, +which recede (as was said) by death, constitute the cutaneous covering +of the spiritual body which spirits and angels have. By means of such +covering, which is taken from the natural world, their spiritual bodies +maintain existence; for the natural is the outmost containant: +consequently there is no spirit or angel who was not born a man. These +arcana of angelic wisdom are here adduced that the quality of the natural +mind in man may be known, which subject is further treated of in what +follows. + +258. Every man is born into a capacity to understand truths even to the +inmost degree in which the angels of the third heaven are; for the human +understanding, rising up by continuity around the two higher degrees, +receives the light of their wisdom, in the manner stated above (n. 256). +Therefore man has the ability to become rational according to his +elevation; if raised to the third degree he becomes rational from that +degree, if raised to the second degree he becomes rational from that +degree, if not raised he is rational in the first degree. It is said +that he becomes rational from those degrees, because the natural degree +is the general receptacle of their light. The reason why man does not +become rational to the height that he might is, that love, which is of +the will, cannot be raised in the same manner as wisdom, which is of the +understanding. Love, which is of the will, is raised only by fleeing from +evils as sins, and then by goods of charity, which are uses, which the +man thereafter performs from the Lord. Consequently, when love, which is +of the will, is not at the same time raised, wisdom, which is of the +understanding, however it may have ascended, falls back again down to its +own love. Therefore, if man's love is not at the same time raised into +the spiritual degree, he is rational only in the lowest degree. From all +this it can be seen that man's rational is in appearance as if it were of +three degrees, a rational from the celestial, a rational from the +spiritual, and a rational from the natural; also that rationality, which +is the capacity whereby man is elevated, is still in man whether he be +elevated or not. + +259. It has been said that every man is born into that capacity, namely, +rationality, but by this is meant every man whose externals have not been +injured by some accident, either in the womb, or by some disease after +birth, or by a wound inflicted on the head, or in consequence of some +insane love bursting forth, and breaking down restraints. In such the +rational cannot be elevated; for life, which is of the will and +understanding, has in such no bounds in which it can terminate, so +disposed that it can produce outmost acts according to order; for life +acts in accordance with outmost determinations, though not from them. +That there can be no rationality with infants and children, may be seen +below (n. 266, at the end). + +260. THE NATURAL MIND, SINCE IT IS THE COVERING AND CONTAINANT OF THE +HIGHER DEGREES OF THE HUMAN MIND, IS REACTIVE; AND IF THE HIGHER DEGREES +ARE NOT OPENED IT ACTS AGAINST THEM, BUT IF THEY ARE OPENED IT ACTS WITH +THEM. + +It has been shown in the preceding chapter that as the natural mind is +in the outmost degree, it envelops and encloses the spiritual mind and +the celestial mind, which, in respect to degrees, are above it. It is +now to be shown that the natural mind reacts against the higher or +interior minds. It reacts because it covers, includes, and contains them, +and this cannot be done without reaction; for unless it reacted, the +interior or enclosed parts would become loosened and press outward and +thus fall apart, just as the viscera, which are the interiors of the +body, would push forth and fall asunder if the coverings which are about +the body did not react against them; so, too, unless the membrane +investing the motor fibers of a muscle reacted against the force of +these fibers in their activities, not only would action cease, but all +the inner tissues would be let loose. It is the same with every outmost +degree of the degrees of height; consequently with the natural mind with +respect to higher degrees; for, as was said above, there are three +degrees of the human mind, the natural, the spiritual, and the celestial, +and the natural mind is in the outmost degree. Another reason why the +natural mind reacts against the spiritual mind is, that the natural mind +consists not only of substances of the spiritual world but also of +substances of the natural world (as was said above, n. 257), and +substances of the natural world of their very nature react against the +substances of the spiritual world; for substances of the natural world +are in themselves dead, and are acted upon from without by substances of +the spiritual world; and substances which are dead, and which are acted +upon from without, by their nature resist, and thus by their nature +react. From all this it can be seen that the natural man reacts against +the spiritual man, and that there is combat. It is the same thing whether +the terms "natural and spiritual man" or "natural and spiritual mind" +are used. + +261. From this it is obvious that when the spiritual mind is closed the +natural mind continually acts against the things of the spiritual mind, +fearing lest anything should flow in therefrom to disturb its own states. +Everything that flows in through the spiritual mind is from heaven, for +the spiritual mind in its form is a heaven; while everything that flows +into the natural mind is from the world, for the natural mind in its form +is a world. From which it follows that when the spiritual mind is closed, +the natural mind reacts against all things of heaven, giving them no +admission except so far as they are serviceable to it as means for +acquiring and possessing the things of the world. And when the things +of heaven are made to serve the natural mind as means to its own ends, +then those means, though they seem to be heavenly, are made natural; for +the end qualifies them, and they become like the knowledges of the +natural man, in which interiorly there is nothing of life. But as things +heavenly cannot be so joined to things natural that the two act as one, +they separate, and, with men merely natural, things heavenly arrange +themselves from without, in a circuit about the natural things which are +within. From this it is that a merely natural man can speak and preach +about heavenly things, and even simulate them in his actions, though +inwardly he thinks against them; the latter he does when alone, the +former when in company. But of these things more in what follows. + +262. By virtue of the reaction which is in him from birth the natural +mind, or man, when he loves himself and the world above all things, acts +against the things that are of the spiritual mind or man. Then also he +has a sense of enjoyment in evils of every kind, as adultery, fraud, +revenge, blasphemy, and other like things; he then also acknowledges +nature as the creator of the universe; and confirms all things by means +of his rational faculty; and after confirmation he either perverts or +suffocates or repels the goods and truths of heaven and the church, and +at length either shuns them or turns his back upon them or hates them. +This he does in his spirit, and in the body just so far as he dares to +speak with others from his spirit without fear of the loss of reputation +as a means to honor and gain. When man is such, he gradually shuts up +the spiritual mind closer and closer. Confirmations of evil by means of +falsities especially close it up; therefore evil and falsity when +confirmed cannot be uprooted after death; they are only uprooted by means +of repentance in the world. + +263. But when the spiritual mind is open the state of the natural mind +is wholly different. Then the natural mind is arranged in compliance +with the spiritual mind, and is subordinated to it. For the spiritual +mind acts upon the natural mind from above or within, and removes the +things therein that react, and adapts to itself those that act in harmony +with itself, whereby the excessive reaction is gradually taken away. It +is to be noted, that in things greatest and least of the universe, both +living and dead, there is action and reaction, from which comes an +equilibrium of all things; this is destroyed when action overcomes +reaction, or the reverse. It is the same with the natural and with the +spiritual mind. When the natural mind acts from the enjoyments of its +love and the pleasures of its thought, which are in themselves evils and +falsities, the reaction of the natural mind removes those things which +are of the spiritual mind and blocks the doors lest they enter, and it +makes action to come from such things as agree with its reaction. The +result is an action and reaction of the natural mind opposite to the +action and reaction of the spiritual mind, whereby there is a closing +of the spiritual mind like the twisting back of a spiral. But when the +spiritual mind is opened, the action and reaction of the natural mind +are inverted; for the spiritual mind acts from above or within, and at +the same time it acts from below or from without, through those things +in the natural mind which are arranged in compliance with it; and it +twists back the spiral in which the action and reaction of the natural +mind lie. For the natural mind is by birth in opposition to the things +belonging to the spiritual mind; an opposition derived, as is well known, +from parents by heredity. Such is the change of state which is called +reformation and regeneration. The state of the natural mind before +reformation may be compared to a spiral twisting or bending itself +downward; but after reformation it may be compared to a spiral twisting +or bending itself upwards; therefore man before reformation looks +downwards to hell, but after reformation looks upwards to heaven. + +264. THE ORIGIN OF EVIL IS FROM THE ABUSE OF THE CAPACITIES PROPER TO +MAN, THAT ARE CALLED RATIONALITY AND FREEDOM. + +By rationality is meant the capacity to understand what is true and +thereby what is false, also to understand what is good and thereby what +is evil; and by freedom is meant the capacity to think, will and do these +things freely. From what precedes it is evident, and it will become more +evident from what follows, that every man from creation, consequently +from birth, has these two capacities, and that they are from the Lord; +that they are not taken away from man; that from them is the appearance +that man thinks, speaks, wills, and acts as from himself; that the Lord +dwells in these capacities in every man, that man by virtue of that +conjunction lives to eternity; that man by means of these capacities +can be reformed and regenerated, but not without them; finally, that by +them man is distinguished from beasts. + +265. That the origin of evil is from the abuse of these capacities will +be explained in the following order: + +(1) A bad man equally with a good man enjoys these two capacities. + +(2) A bad man abuses these capacities to confirm evils and falsities, +but a good man uses them to confirm goods and truths. + +(3) Evils and falsities confirmed in man are permanent, and come to be +of his love, consequently of his life. + +(4) Such things as have come to be of the love and life are engendered +in offspring. + +(5) All evils, both engendered and acquired, have their seat in the +natural mind. + +266. (1) A bad man, equally with a good man enjoys these two capacities. +It was shown in the preceding chapter that the natural mind, as regards +the understanding, can be elevated even to the light in which angels of +the third heaven are, and can see truths, acknowledge them, and then give +expression to them. From this it is plain that since the natural mind can +be elevated, a bad man equally with a good man enjoys the capacity called +rationality; and because the natural mind can be elevated to such an +extent, it follows that a bad man can also think and speak about heavenly +truths. Moreover, that he is able to will and to do them, even though he +does not will and do them, both reason and experience affirm. Reason +affirms it: for who cannot will and do what he thinks? His not willing +and doing it is because he does not love to will and do it. This ability +to will and to do is the freedom which every man has from the Lord; but +his not willing and doing good when he can, is from a love of evil, which +opposes; but this love he is able to resist, and many do resist it. +Experience in the spiritual world has often corroborated this. I have +listened to evil spirits who inwardly were devils, and who in the world +had rejected the truths of heaven and the church. When the affection for +knowing, in which every man is from childhood, was excited in them by +the glory that, like the brightness of fire, surrounds each love, they +perceived the arcana of angelic wisdom just as clearly as good spirits +do who inwardly were angels. Those diabolical spirits even declared that +they were able to will and act according to those arcana, but did not +wish to. When told that they might will them, if only they would flee +from evils as sins, they said that they could even do that, but did not +wish to. From this it was evident that the wicked equally with the good +have the capacity called freedom. Let any one look within himself, and +he will observe that it is so. Man has the power to will, because the +Lord, from whom that capacity comes, continually gives the power; for, +as was said above, the Lord dwells in every man in both of these +capacities, and therefore in the capacity, that is, in the power, of +being able to will. As to the capacity to understand, called rationality, +this man does not have until his natural mind reaches maturity; until +then it is like seed in unripe fruit, which cannot be opened in the soil +and grow up into a shrub. Neither does this capacity exist in those +mentioned above (n. 259). + +267. (2) A bad man abuses these capacities to confirm evils and falsities, +but a good man uses them to confirm goods and truths. From the intellectual +capacity called rationality, and from the voluntary capacity called +freedom, man derives the ability to confirm whatever he wishes; for +the natural man is able to raise his understanding into higher light +to any extent he desires; but one who is in evils and in falsities +therefrom, raises it no higher than into the upper regions of his natural +mind, and rarely as far as the border of the spiritual mind; for the reason +that he is in the delights of the love of his natural mind, and when he +raises the understanding above that mind, the delight of his love perishes; +and if it is raised still higher, and sees truths which are opposed to the +delights of his life or to the principles of his self-intelligence, he +either falsifies those truths or passes them by and contemptuously leaves +them behind, or retains them in the memory as means to serve his life's +love, or the pride of his self-intelligence. That the natural man is able +to confirm whatever he wishes is plainly evident from the multitude of +heresies in the Christian world, each of which is confirmed by its +adherents. Who does not know that evils and falsities of every kind can +be confirmed? It is possible to confirm, and by the wicked it is +confirmed within themselves, that there is no God, and that nature is +everything and created herself; that religion is only a means for keeping +simple minds in bondage; that human prudence does everything, and Divine +providence nothing except sustaining the universe in the order in which +it was created; also that murders, adulteries, thefts, frauds, and revenge +are allowable, as held by Machiavelli and his followers. These and many +like things the natural man is able to confirm, and even to fill volumes +with the confirmations; and when such falsities are confirmed they appear +in their delusive light, but truths in such obscurity as to be seen only +as phantoms of the night. In a word, take what is most false and present +it as a proposition, and ask an ingenious person to prove it, and he will +do so to the complete extinction of the light of truth; but set aside his +confirmations, return and view the proposition itself from your own +rationality, and you will see its falsity in all its deformity. From all +this it can be seen that man is able to abuse these two capacities, which +he has from the Lord, to confirm evils and falsities of every kind. This +no beast can do, because no beast enjoys these capacities. Consequently, +a beast is born into all the order of its life, and into all the knowledge +of its natural love, but man is not. + +268. (3) Evils and falsities confirmed in man are permanent, and come to +be of his love and life. Confirming evil and falsity is nothing else +than putting away good and truth, and if persisted in, it is their +rejection; for evil removes and rejects good, and falsity truth. For +this reason confirming evil and falsity is a closing up of heaven, - for +every good and truth flows in from the Lord through heaven, - and when +heaven is closed, man is in hell, and in a society therein which a like +evil prevails and a like falsity; from which hell he cannot afterwards +be delivered. It has been granted me to speak with some who ages ago +confirmed themselves in the falsities of their religion, and I saw that +they remained in the same falsities, in the same way as they were in +them in the world. The reason is, that all things in which a man confirms +himself come to be of his love and life. They come to be of his love +because they come to be of his will and understanding; and will and +understanding constitute the life of every one; and when they come to be +of man's life, they come to be not only of his whole mind but also of his +whole body. From this it is evident that a man who has confirmed himself +in evils and falsities is such from head to foot, and when he is wholly +such, by no turning or twisting back can he be reduced to an opposite +state, and thus withdrawn from hell. From all this, and from what precedes +in this chapter, it can be seen what the origin of evil is. + +269. (4) Such things as have come to be of the love, and consequently of +the life, are engendered in offspring. It is known that man is born into +evil, and that he derives it by inheritance from parents; though by some +it is believed that he inherits it not from his parents, but through +parents from Adam; this, however, is an error. He derives it from the +father, from whom he has a soul that is clothed with a body in the mother. +For the seed, which is from the father, is the first receptacle of life, +but such a receptacle as it was with the father; for the seed is in the +form of his love, and each one's love is, in things greatest and least, +similar to itself; and there is in the seed a conatus to the human form, +and by successive steps it goes forth into that form. From this it follows +that evils called hereditary are from fathers, thus from grandfathers and +great-grandfathers, successively transmitted to offspring. This may be +learned also from observation, for as regards affections, there is a +resemblance of races to their first progenitor, and a stronger resemblance +in families, and a still stronger resemblance in households; and this +resemblance is such that generations are distinguishable not only by the +disposition, but even by the face. But of this ingeneration of the love +of evil by parents in offspring more will be said in what follows, where +the correspondence of the mind, that is, of the will and understanding, +with the body and its members and organs will be fully treated of. Here +these few things only are brought forward, that it may be known that evils +are derived from parents successively, and that they increase through the +accumulations of one parent after another, until man by birth is nothing +but evil; also that the malignity of evil increases according to the +degree in which the spiritual mind is closed up, for in this manner the +natural mind also is closed above; finally, that there is no recovery +from this in posterity except through their fleeing from evils as sins +by the help of the Lord. In this and in no other way is the spiritual +mind opened, and by means of such opening the natural mind is brought back +into correspondent form. + +270. (5) All evils and their falsities, both engendered and acquired, +have their seat in the natural mind. Evils and their falsities have their +seat in the natural mind, because that mind is, in form or image, a world; +while the spiritual mind in its form or image is a heaven, and in heaven +evil cannot be entertained. The spiritual mind, therefore, is not opened +from birth, but is only in the capability of being opened. Moreover, the +natural mind derives its form in part from substances of the natural +world; but the spiritual mind from substances of the spiritual world +only; and this mind is preserved in its integrity by the Lord, in order +that man may be capable of becoming a man; for man is born an animal, but +he becomes a man. The natural mind, with all its belongings, is coiled +into gyres from right to left, but the spiritual mind into gyres from left +to right; the two thus curving in directions contrary to each other - a +proof that evil has its seat in the natural mind, and that of itself it +acts against the spiritual mind. Moreover, the gyration from right to left +is turned downward, thus towards hell, but the gyration from left to right +tends upward, thus toward heaven. This was made evident to me by the fact +that an evil spirit can gyrate his body only from right to left, not from +left to right; while a good spirit can gyrate his body from right to left +only with difficulty, but with ease from left to right. Gyration follows +the flow of the interiors, which belong to the mind. + +271. EVILS AND FALSITIES ARE IN COMPLETE OPPOSITION TO GOODS AND TRUTHS, +BECAUSE EVILS AND FALSITIES ARE DIABOLICAL AND INFERNAL, WHILE GOODS AND +TRUTHS ARE DIVINE AND HEAVENLY. + +That evil and good are opposites, also the falsity of evil and the truth +of good, every one acknowledges when he hears it. Still those who are in +evil do not feel, and therefore do not perceive, otherwise than that evil +is good; for evil gives enjoyment to their senses, especially sight and +hearing, and from that gives enjoyment also to their thoughts, and thus +their perceptions. While, therefore, the evil acknowledge that evil and +good are opposites, still, when they are in evil, they declare from their +enjoyment of it that evil is good, and good evil. For example:-One who +abuses his freedom to think and to do what is evil calls that freedom, +while its opposite, namely, to think the good which in itself is good, +he calls bondage; when, in fact, the latter is to be truly free, and the +former to be in bondage. He who loves adulteries calls it freedom to +commit adultery, but not to be allowed to commit adultery he calls +bondage; for in lasciviousness he has a sense of enjoyment, but of the +contrary in chastity. He who is in the love of ruling from love of self +feels in that love an enjoyment of life surpassing other enjoyments of +every kind; consequently, everything belonging to that love he calls +good, and everything contrary to it he declares to be evil; when yet +the reverse is true. It is the same with every other evil. While every +one, therefore, acknowledges that evil and good are opposites, those who +are in evils cherish a reverse conception of such opposition, and only +those who are in good have a right conception of it. No one so long as he +is in evil can see good, but he who is in good can see evil. Evil is below +as in a cave, good is above as on a mountain. + +272. Now as many do not know what the nature of evil is, and that it is +entirely opposite to good, and as this knowledge is important, the subject +shall be considered in the following order: + +(1) The natural mind that is in evils and in falsities therefrom is a +form and image of hell. + +(2) The natural mind that is a form and image of hell descends through +three degrees. + +(3) The three degrees of the natural mind that is a form and image of +hell, are opposite to the three degrees of the spiritual mind which is +a form and image of heaven. + +(4) The natural mind that is a hell is in every respect opposed to the +spiritual mind that is a heaven. + +273. (1) The natural mind that is in evils and in falsities therefrom is +a form and image of hell. The nature of the natural mind in man in its +substantial form cannot here be described, that is, its nature in its own +form woven out of the substances of both worlds, in the brains where that +mind in its first principles, has its seat. The universal idea of that +form will be given in what follows, where the correspondence of the mind +and body is to be treated of. Here somewhat only shall be said of its form +as regards the states and their changes, whereby perceptions, thoughts, +intentions, volitions, and their belongings are manifested; for, as +regards these states and changes, the natural mind that is in evils and +their falsities is a form and image of hell. Such a form supposes a +substantial form as a subject; for without a substantial form as a +subject, changes of state are impossible, just as sight is impossible +without an eye, or hearing without an ear. In regard, then, to the form +or image wherein the natural mind images hell, that form or image is such +that the reigning love with its lusts, which is the universal state of +that mind, is like what the devil is in hell; and the thoughts of the +false arising out of that reigning love are, as it were, the devil's +crew. By "the devil" and by "his crew" nothing else is meant in the Word. +Moreover, the case is similar, since in hell there is a love of ruling +from love of self, a reigning love, called there the "devil;" and the +affections of the false, with the thoughts arising out of that love, are +called "his crew." It is the same in every society of hell, with +differences resembling the differences of species in a genus. And the +natural mind that is in evils and in falsities therefrom is in a similar +form; consequently, a natural man who is of this character comes, after +death, into a society of hell similar to himself, and then, in each and +every particular, he acts in unison with it; for he thus enters into his +own form, that is, into the states of his own mind. There is also another +love, called "satan," subordinate to the former love that is called the +devil; it is the love of possessing the goods of others by every evil +device. Cunning villainies and subtleties are its crew. Those who are in +this hell are generally called satans; those in the former, devils; and +such of them as do not act in a clandestine way there do not disown their +name. From this it is that the hells, as a whole, are called the Devil +and Satan. The two hells are generically divided in accordance with these +two loves, because all the heavens are divided into two kingdoms, the +celestial and the spiritual, in accordance with two loves; and the devil +- hell corresponds, by opposites, to the celestial kingdom, and the satan - +hell corresponds, by opposites, to the spiritual kingdom. That the heavens +are divided into two kingdoms, the celestial and the spiritual, may be +seen in the work Heaven and Hell (n. 20-28). The reason why a natural +mind of such a character is in form a hell, is that every spiritual form +is like itself both in what is greatest and in what is least; therefore +every angel is, in lesser form, a heaven, as is also shown in the work on +Heaven and Hell (n. 51-58); from which it follows that every man or spirit +who is a devil or a satan is, in lesser form, a hell. + +274. (2) The natural mind that is a form or image of hell descends +through three degrees It may be seen above (n. 222-229) that both in +the greatest and in the least of all things there are degrees of two +kinds, namely, degrees of height and degrees of breadth. This is also +true of the natural mind in its greatest and its least parts. Degrees +of height are what are now referred to. The natural mind, by its two +capacities called rationality and freedom, is in such a state as to be +capable of ascending through three degrees, or of descending through +three degrees; it ascends by goods and truths, and descends by evils and +falsities. When it ascends, the lower degrees which tend to hell are +shut, and when it descends, the higher degrees which tend to heaven are +shut; for the reason that they are in reaction. These three degrees, +higher and lower, are neither open nor shut in man in earliest infancy, +for he is then ignorant both of good and truth and of evil and falsity; +but as he lets himself into one or the other, the degrees are opened +and shut on the one side or the other. When they are opened towards hell, +the reigning love, which is of the will, obtains the highest or inmost +place; the thought of the false, which is of the understanding from that +love, obtains the second or middle place; and the result of the love +through the thought, or of the will through the understanding, obtains +the lowest place. The same is true here as of degrees of height treated +of above; they stand in order as end, cause, and effect, or as first end, +middle end, and last end. The descent of these degrees is towards the +body, consequently in the descent they wax grosser, and become material +and corporeal. If truths from the Word are received in the second degree +to form it, these truths are falsified by the first degree, which is the +love of evil, and become servants and slaves. From this it can be seen +what the truths of the church from the Word become with those who are in +the love of evil, or whose natural mind is in form a hell, namely, that +they are profaned because they serve the devil as means; for the love of +evil reigning in the natural mind that is a hell, is the devil, as was +said above. + +275. (3) The three degrees of the natural mind that is a form and image +of hell, are opposite to the three degrees of the spiritual mind which +is a form and image of heaven. It has been shown above that there are +three degrees of the mind, called natural, spiritual, and celestial, and +that the human mind, made up of these degrees, looks towards heaven, and +turns itself about in that direction. From this it can be seen that the +natural mind, looking downwards and turning itself about towards hell, +is made up in like manner of three degrees, and that each degree of it is +opposite to a degree of that mind which is a heaven. That this is so has +been made very clear to me by things seen in the spiritual world; namely, +that there are three heavens, and these distinct according to three +degrees of height; that there are three hells, and these also distinct +according to three degrees of height or depth; that the hells are opposed +to the heavens in each and every particular; also that the lowest hell is +opposite to the highest heaven, and the middle hell to the middle heaven, +and the uppermost hell to the lowest heaven. It is the same with the +natural mind that is in the form of hell; for spiritual forms are like +themselves in things greatest and least. The heavens and hells are thus +opposite, because their loves are opposed. In the heavens, love to the +Lord, and consequent love to the neighbor, constitute the inmost degree; +in the hells, love of self and love of the world constitute the inmost +degree. In the heavens, wisdom and intelligence, springing from their +loves, constitute the middle degree; in the hells folly and insanity, +springing from their loves and appearing like wisdom and intelligence, +constitute the middle degree. In the heavens, the results from the two +other degrees, either laid up in the memory as knowledges, or determined +into actions in the body, constitute the lowest degree; in the hells, the +results from the two other degrees, which have become either knowledges +or acts, constitute the outermost degree. How the goods and truths of +heaven are turned, in the hells, into evils and falsities, thus into what +is opposite, may be seen from this experience: I heard that a certain +Divine truth flowed down out of heaven into hell, and that in its descent +by degrees it was converted on the way into what is false, until at the +lowest hell, it became the exact opposite of that truth; from which it +was manifest that the hells according to degrees are in opposition to the +heavens in regard to all goods and truths, these becoming evils and +falsities by influx into forms turned the reverse way; for all inflowing, +it is well known, is perceived and felt according to recipient forms and +their states. This conversion into the opposite was made further evident +to me from this experience: it was granted me to see the hells as they +are placed relatively to the heavens; and those who were there appeared +inverted, the head downward and the feet upward; but it was said that +they nevertheless appear to themselves to be upright on their feet; +comparatively like the antipodes. By these evidences from experience, +it can be seen that the three degrees of the natural mind, which is a +hell in form and image, are opposite to the three degrees of the spiritual +mind which is a heaven in form and image. + +276. (4) The natural mind that is a hell is in complete opposition to +the spiritual mind which is a heaven. When the loves are opposite all +things of perception become opposites; for out of love, which makes the +very life of man, everything else flows like streams from their source; +the things not from that source separating in the natural mind from those +which are. Whatever springs from man's reigning love is in the middle, +and other things are at the sides. If these latter are truths of the +church from the Word, they are transferred from the middle further away +to the sides, and are finally exterminated; and then the man, that is, +the natural mind, perceives evil as good, and sees falsity as truth; and +conversely. This is why he believes perfidy to be wisdom, insanity to be +intelligence, cunning to be prudence, and evil devices to be ingenuity; +moreover, he makes nothing of Divine and heavenly things pertaining to +the church and worship, while he regards bodily and worldly things as of +the greatest worth. He thus inverts the state of his life, making what +is of the head to be of the sole of the foot, and trampling upon it; and +making what is of the sole of the foot to be of the head. Thus from being +alive he becomes dead. One is said to be alive whose mind is a heaven, +and one is said to be dead whose mind is a hell. + +277. ALL THINGS OF THE THREE DEGREES OF THE NATURAL MIND ARE INCLUDED +IN THE DEEDS THAT ARE DONE BY THE ACTS OF THE BODY. + +By the knowledge of degrees, which is set forth in this Part, the +following arcanum is disclosed: all things of the mind, that is, of the +will and understanding of man, are in his acts or deeds, included +therein very much as things visible and invisible are in a seed or +fruit or egg. Acts or deeds by themselves appear outwardly as these do, +but in their internals there are things innumerable, such as the +concurring forces of the motor fibers of the whole body and all things +of the mind that excite and determine these forces, all of which, as +shown above, are of three degrees. And since all things of the mind are +in these, so also are things of the will, that is, all the affections +of man's love, which make the first degree; all things of the +understanding, that is, all thoughts from his perception, which makes +the second degree; and all things of the memory, that is, all ideas of +the thought nearest to speech, taken from the memory, which compose the +third degree. Out of these things determined into act, deeds come forth, +in which, seen in external form, prior things are not visible although +they are actually therein. That the outmost is the complex, containant, +and base of things prior may be seen above (n. 209-216); and that degrees +of height are in fullness in their outmost (n. 217-221). + +278. The acts of the body when viewed by the eye, appear thus simple and +uniform, as seeds, fruits, and eggs do, in external form, or as nuts and +almonds in their shells, yet they contain in themselves all the prior +things from which they exist, because every outmost is sheathed about and +is thereby rendered distinct from things prior. So is each degree +enveloped by a covering, and thereby separated from other degrees; +consequently things of the first degree are not perceived by the second, +nor those of the second by the third. For example: The love of the will, +which is the first degree of the mind, is not perceived in the wisdom of +the understanding, which is the second degree of the mind, except by a +certain enjoyment in thinking of the matter. Again, the first degree, +which is, as just said, the love of the will, is not perceived in the +knowledge of the memory, which is the third degree, except by a certain +pleasure in knowing and speaking. From all this it follows that every +deed, or bodily act, includes all these things, although externally it +appears simple, and as if it were a single thing. + +279. This is corroborated by the following: The angels who are with man +perceive separately the things that are from the mind in the act, the +spiritual angels perceiving those things therein that are from the +understanding, and the celestial angels those things therein that are +from the will. This appears incredible, but it is true. It should be +known, however, that the things of the mind pertaining to any subject +that is under consideration, or before the mind, are in the middle, and +the rest are round about these according to their affinities therewith. +The angels declare that a man's character is perceived from a single +deed, but in a likeness of his love, which varies according to its +determinations into affections, and into thoughts therefrom. In a word, +before the angels every act or deed of a spiritual man is like a +palatable fruit, useful and beautiful, which when opened and eaten +yields flavor, use, and delight. That the angels have such a perception +of the acts and deeds of men may also be seen above (n. 220). + +280. It is the same with man's speech. The angels recognize a man's love +from his tone in speaking, his wisdom from his articulation, and his +knowledge from the meaning of the words. They declare, moreover, that +these three are in every word, because the word is a kind of resultant, +involving tone, articulation, and meaning. It was told me by angels of +the third heaven that from each successive word that a man speaks in +discourse they perceive the general state of his disposition, and also +some particular states. That in each single word of the Word there is +something spiritual from the Divine wisdom, and something celestial from +the Divine love; and that these are perceived by angels when the Word is +devoutly read by man, has been abundantly shown in The Doctrine of the +New Jerusalem Concerning the Sacred Scripture. + +281. The conclusion is, that in the deeds of a man whose natural mind +descends through three degrees into hell there are all his evils and his +falsities of evil; and that in the deeds of a man whose natural mind +ascends into heaven there are all his goods and truths; and that both are +perceived by the angels from the mere speech and act of man. From this +it is said in the Word that a man "shall be judged according to his +deeds," and that he shall render an account of his words. + +282. PART FOURTH. + +THE LORD FROM ETERNITY, WHO IS JEHOVAH, CREATED THE UNIVERSE AND ALL +THINGS THEREOF FROM HIMSELF, AND NOT FROM NOTHING. + +It is known throughout the world, and acknowledged by every wise man from +interior perception, that God, who is the Creator of the universe, is One; +and it is known from the Word that God the Creator of the universe is +called "Jehovah," which is from the verb to be, because He alone is. That +the Lord from eternity is that Jehovah is shown by many statements from +the Word in The Doctrine of the New Jerusalem Concerning the Lord. Jehovah +is called the Lord from eternity, since Jehovah assumed a Human that He +might save men from hell; He then commanded His disciples to call Him +Lord. Therefore in the New Testament Jehovah is called "the Lord;" as can +be seen from this: + + Thou shalt love Jehovah thy God with all thy heart and with all thy + soul (Deut. 5:5); + +but in the New Testament: + + Thou shalt love the Lord thy God with all thy heart and with all + thy soul (Matt. 22:35). + +It is the same in other passages in the Gospels, taken from the Old +Testament. + +283. Every one who thinks from clear reason sees that the universe was +not created out of nothing, for he sees that not anything can be made out +of nothing; since nothing is nothing, and to make anything out of nothing +is a contradiction, and a contradiction is contrary to the light of truth, +which is from Divine Wisdom; and whatever is not from Divine Wisdom is not +from Divine Omnipotence. Every one who thinks from clear reason sees also +that all things have been created out of a Substance that is Substance in +itself for that is Esse itself, out of which every thing that is can take +form; and since God alone is Substance in itself, and therefore Esse +itself, it is evident that from this source alone is the formation of +things. Many have seen this, because reason causes them to see it; and +yet they have not dared to confirm it, fearing lest they might thereby be +led to think that the created universe is God, because from God, or that +nature is from itself, and consequently that the inmost of nature is what +is called God. For this reason, although many have seen that the formation +of all things is from God alone and out of his Esse, yet they have not +dared to go beyond their first thought on the subject, lest their +understanding should become entangled in a so-called Gordian knot, beyond +the possibility of release. Such release would be impossible, because their +thought of God, and of the creation of the universe by God, has been in +accordance with time and space, which are properties of nature; and from +nature no one can have any perception of God and of the creation of the +universe; but every one whose understanding is in any interior light can +have a perception of nature and of its creation out of God, because God +is not in time and space. That the Divine is not in space may be seen +above (n. 7-10); that the Divine apart from space fills all the spaces +of the universe (n. 69-72); and that the Divine apart from time is in +all time (n. 73-76). In what follows it will be seen that although God +has created the universe and all things thereof out of Himself, yet there +is nothing whatever in the created universe that is God; and other things +besides, which will place this matter in its proper light. + +284. Part First of this Work treated of God, that He is Divine Love and +Divine Wisdom; that He is life, and that He is substance and form, which +is the very and only Esse. Part Second treated of the spiritual sun and +its world, and of the natural sun and its world, and of the creation of +the universe with all things thereof from God by means of these two suns. +Part Third treated of degrees in which are each and all things that have +been created. Part Fourth will now treat of the creation of the universe +from God. All these subjects are now explained, because the angels have +lamented before the Lord, that when they look upon the world they see +nothing but darkness, and among men no knowledge of God, of heaven, or of +the creation of nature, for their wisdom to rest upon. + +285. THE LORD FROM ETERNITY, THAT IS, JEHOVAH, COULD NOT HAVE CREATED +THE UNIVERSE AND ALL THINGS THEREOF UNLESS HE WERE A MAN. + +Those who have a corporeal natural idea of God as a Man, are wholly unable +to comprehend how God as a Man could have created the universe and all +things thereof; for they think within themselves, How can God as a Man +wander all over the universe from space to space, and create? Or how can +He, from His place, speak the word, and as soon as it is spoken, creation +follow? When it is said that God is a Man, such ideas present themselves +to those whose conception of the God-Man is like their conception of a man +in the world, and who think of God from nature and its properties, which +are time and space. But those whose conception of God-Man is not drawn from +their conception of a man in the world, nor from nature and its space and +time, clearly perceive that unless God were a man the universe could not +have been created. Bring your thought into the angelic idea of God as +being a Man, putting away, as much as you can, the idea of space, and you +will come near in thought to the truth. In fact, some of the learned +have a perception of spirits and angels as not in space, because they have +a perception of the spiritual as apart from space. For the spiritual is +like thought, which although it is in man, man is nevertheless able by +means of it to be present as it were elsewhere, in any place however +remote. Such is the state of spirits and angels, who are men even as +regards their bodies. In whatever place their thought is, there they +appear, because in the spiritual world spaces and distances are +appearances, and make one with the thought that is from their affection. +From all this it can be seen that God, who appears as a sun far above +the spiritual world, and to whom there can belong no appearance of space, +is not to be thought of from space. And it can then be comprehended that +He created the universe out of Himself, and not out of nothing; also that +His Human Body cannot be thought great or small, that is, of any one +stature, because this also pertains to space; consequently that in things +first and last, and in things greatest and least, He is the same; and +still further, that the Human is the inmost in every created thing, +though apart from space. That the Divine is the same in things greatest +and least may be seen above (n. 77-82); and that the Divine apart from +space fills all spaces (n. 69-72). And because the Divine is not in space, +it is not continuous [nec est continuum], as the inmost of nature is. + +286. That God unless He were a Man could not have created the universe +and all things thereof, may be clearly apprehended by any intelligent +person from this, that he cannot deny that in God there is Love and +Wisdom, mercy and clemency, and also goodness itself and truth itself, +inasmuch as these are from God. And because he cannot deny this, neither +can he deny that God is a Man; for abstractly from man not one of these +is possible; for man is their subject, and to separate them from their +subject is to say that they are not. Think of wisdom, and place it outside +of man - is it anything? Can you conceive of it as something ethereal, or +as something flaming? You cannot; unless perchance you conceive of it as +being within these; and if within these, it must be wisdom in a form such +as man has; it must be wholly in the form of man, not one thing can be +lacking if wisdom is to be in that form. In a word, the form of wisdom is +man; and because man is the form of wisdom, he is also the form of love, +mercy, clemency, good and truth, because these make one with wisdom. That +love and wisdom are not possible except in a form, see above (n. 50-53). + +287. That love and wisdom are man is further evident from the fact that +the angels of heaven are men in beauty in the measure in which they are +in love and its wisdom from the Lord. The same is evident from what is +said of Adam in the Word, that he was created into the likeness and into +the image of God (Gen. 1:26), because into the form of love and wisdom. +Every man on earth is born into the human form as regards his body, for +the reason that his spirit, which is also called his soul, is a man; and +this is a man because it is receptive of love and wisdom from the Lord; +and so far as these are received by the spirit or soul of man, so far it +becomes a man after the death of the material body which it had drawn +about it; and so far as these are not received it becomes a monster, which +derives something of manhood from the ability to receive. + +288. Because God is a Man, the whole angelic heaven in the aggregate +resembles a single man, and is divided into regions and provinces +according to the members, viscera, and organs of man. Thus there are +societies of heaven which constitute the province of all things of the +brain, of all things of the facial organs, and of all things of the +viscera of the body; and these provinces are distinct from each other, +just as those organs are in man; moreover, the angels know in what +province of Man they are. The whole heaven is in this image, because +God is a Man. God is also heaven, because the angels, who 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 Coelestia, at the end of various chapters. + +289. All this makes evident how empty are the ideas of those who think +of God as something else than a Man, and of the Divine attributes as not +being in God as a Man, since these separated from man are mere figments +of reason. That God is very Man, from whom every man is a man according +to his reception of love and wisdom, may be seen above (n. 11-13). This +truth is here corroborated on account of what follows, that the creation +of the universe by God, because He is a Man, may be perceived. + +290. THE LORD FROM ETERNITY, THAT IS, JEHOVAH, BROUGHT FORTH FROM HIMSELF +THE SUN OF THE SPIRITUAL WORLD, AND FROM THAT CREATED THE UNIVERSE AND +ALL THINGS THEREOF. + +The sun of the spiritual world was treated of in Part Second of this +work, and the following propositions were there established:-Divine +Love and Divine Wisdom appear in the spiritual world as a sun (n. 83-88). +Spiritual heat and spiritual light go forth from that sun (n. 89-92). +That sun is not God, but is a Proceeding from the Divine Love and Divine +Wisdom of God-Man; so also are the heat and light from that sun (n. 93-98). +The sun of the spiritual world is at a middle altitude, and appears far +off from the angels like the sun of the natural world from men +(n. 103-107). In the spiritual world the east is where the Lord appears +as a sun, and from that the other quarters are determined (n. 119-123, +125-128). Angels turn their faces constantly to the Lord as a sum +(n. 129-134, 135-139). The Lord created the universe and all things +thereof by means of the sun, which is the first proceeding of Divine +Love and Divine Wisdom (n. 151-156). The sun of the natural world is mere +fire, and nature, which derives its origin from that sun, is consequently +dead; and the sun of the natural world was created in order that the work +of creation might completed and finished (n. 157-162). Without a double +sun, one living and the other dead, no creation is possible (n. 163-166). + +291. This also, among other things, is shown in Part Second:-that the +spiritual sun is not the Lord, but is a Proceeding from His Divine Love +and His Divine Wisdom. It is called a proceeding, because the sun was +brought forth out of Divine Love and Divine Wisdom which are in themselves +substance and form, and it is by means of this that the Divine proceeds. +But as human reason is such as to be unwilling to yield assent unless it +sees a thing from its cause, and therefore has some perception of how it +is, - thus in the present case, how the sun of the spiritual world, which +is not the Lord, but a proceeding from Him, was brought forth - something +shall be said on this subject. In regard to this matter I have conversed +much with the angels. They said that they have a clear perception of it +in their own spiritual light, but that they cannot easily present it to +man, in his natural light, owing to the difference between the two kinds +of light and the consequent difference of thought. The matter, however, +may be likened, they said, to the sphere of affections and of thoughts +therefrom which encompasses each angel, whereby his presence is made +evident to others near and far. But that encompassing sphere, they said, +is not the angel himself; it is from each and everything of his body, +wherefrom substances are constantly flowing out like a stream, and what +flows out surrounds him; also that these substances, contiguous to his +body, as they are constantly moved by his life's two fountains of motion, +the heart and the lungs, arouse the same activities in the atmospheres, +and thereby produce a perception as of his presence with others; +therefore that it is not a separate sphere of affections and of thoughts +therefrom that goes forth and is continuous from him, although it is so +called, since the affections are mere states of the mind's forms in the +angel. They said, moreover, that there is such a sphere about every +angel, because there is one about the Lord, and that the sphere about +the Lord is in like manner from Him, and that that sphere is their sun, +that is, the sun of the spiritual world. + +292. A perception has often been granted me of such a sphere around each +angel and spirit, and also a general sphere around many in a society. I +have also been permitted to see it under various appearances, in heaven +sometimes appearing like a thin flame, in hell like gross fire, also +sometimes in heaven like a thin and shining white cloud, and in hell like +a thick and black cloud. It has also been granted me to perceive these +spheres as various kinds of odors and stenches. By these experiences I +was convinced that a sphere, consisting of substances set free and +separated from- their bodies, encompasses every one in heaven and every +one in hell. + +293. It was also perceived that a sphere flows forth, not only from +angels and spirits but also from each and all things that appear in the +spiritual world, - from trees and from their fruits, from shrubs and from +their flowers, from herbs, and from grasses, even from the soils and from +their very particles. From which it was patent that both in the case of +things living and things dead this is a universal law, That each thing is +encompassed by something like that which is within it, and that this is +continually exhaled from it. It is known, from the observation of many +learned men, that it is the same in the natural world - that is, that +there is a wave of effluvia constantly flowing forth out of man, also out +of every animal, likewise out of tree, fruit, shrub, flower, and even out +of metal and stone. This the natural world derives from the spiritual, +and the spiritual world from the Divine. + +294. Because those things that constitute the sun of the spiritual world +are from the Lord, but are not the Lord, they are not life in itself, but +are devoid of life in itself; just as those things that flow forth from +angel or man, and constitute spheres around him are not the angel or the +man, but are from him, and devoid of his life. These spheres make one +with the angel or man no otherwise than that they are concordant; and +this they are because taken from the forms of their bodies, which in them +were forms of their life. This is an arcanum which angels, with their +spiritual ideas, are able to see in thought and also express in speech, +but men with their natural ideas are not; because a thousand spiritual +ideas make one natural idea, and one natural idea cannot be resolved by +man into any spiritual idea, much less into so many. The reason is that +these ideas differ according to degrees of height, which were treated of +in Part Third. + +295. That there is such a difference between the thoughts of angels and +the thoughts of men was made known to me by this experience: The angels +were asked to think spiritually on some subject, and afterwards to tell +me what they had thought. This they did; but when they wished to tell me +they could not, and said that these things could not be expressed in +words. It was the same with their spiritual language and their spiritual +writing; there was not a word of spiritual language that was like any +word of natural language; nor was there anything of spiritual writing +like natural writing, except the letters, each of which contained an +entire meaning. But what is wonderful, they said that they seemed to +themselves to think, speak, and write in the spiritual state in the same +manner that man does in the natural state, when yet there is no similarity. +From this it was plain that the natural and the spiritual differ according +to degrees of height, and that they communicate with each other only by +correspondences. + +296. THERE ARE IN THE LORD THREE THINGS THAT ARE THE LORD, THE DIVINE OF +LOVE, THE DIVINE OF WISDOM, AND THE DIVINE OF USE; AND THESE THREE ARE +PRESENTED IN APPEARANCE OUTSIDE OF THE SUN OF THE SPIRITUAL WORLD, THE +DIVINE OF LOVE BY HEAT, THE DIVINE OF WISDOM BY LIGHT AND THE DIVINE OF +USE BY THE ATMOSPHERE WHICH IS THEIR CONTAINANT. + +That heat and light go forth out of the sun of the spiritual world, heat +out of the Lord's Divine Love, and light out of His Divine Wisdom, may +be seen above (n. 89-92, 99-102, 156-150). Now it will be shown that the +third which goes forth out of that sun is the atmosphere, which is the +containant of heat and light, and that this goes forth out of the Lord's +Divine which is called Use. + +297. Any one who thinks with any enlightenment can see that love has use +for an end and intends it, and brings it forth by means of wisdom; for +love can bring forth no use of itself, but only by wisdom as a medium. +What, in fact, is love unless there be something loved? That something +is use; and because use is that which is loved, and is brought forth by +means of wisdom, it follows that use is the containant of wisdom and love. +That these three, love, wisdom and use follow in order according to +degrees of height, and that the outmost degree is the complex, containant, +and base of the prior degrees has been shown (n. 209-216, and elsewhere). +From all this it can be seen that these three, the Divine of Love, the +Divine of Wisdom, and the Divine of Use, are in the Lord, and are the +Lord in essence. + +298. That man, as regards both his exteriors and his interiors, is a form +of all uses, and that all the uses in the created universe correspond to +those uses in him, will be fully shown in what follows; it need only be +mentioned here, that it may be known that God as a Man is the form itself +of all uses, from which form all uses in the created universe derive +their origin, thus that the created universe, viewed as to uses, is an +image of Him. Those things are called uses which from God-Man, that is, +from the Lord, are by creation in order; but those things which are from +what is man's own are not called uses; since what is man's own is hell, +and whatever is therefrom is contrary to order. + +299. Now since these three, love, wisdom, and use, are in the Lord, and +are the Lord; and since the Lord is everywhere, for He is omnipresent; +and since the Lord cannot make Himself present, such as He is in Himself +and such as He is in His own sun, to any angel or man, He therefore +presents Himself by means of such things as can be received, presenting +Himself, as to love by heat, as to wisdom by light, and as to use by an +atmosphere. The Lord presents Himself as to use by an atmosphere, because +an atmosphere is a containant of heat and light, as use is the containant +of love and wisdom. For light and heat going forth from the Divine Sun +cannot go forth in nothing, that is, in vacuum, but must go forth in a +containant which is a subject. This containant we call an atmosphere; and +this encompasses the sun, receiving the sun in its bosom, and bearing it +to heaven where angels are, and then to the world where men are, thus +making the Lord's presence everywhere manifest. + +300. That there are atmospheres in the angelic world, as well as in the +natural world, has been shown above (n. 173-178, 179-183). It was there +declared that the atmospheres of the spiritual world are spiritual, and +the atmospheres of the natural world are natural. It can now be seen, +from the origin of the spiritual atmosphere most closely encompassing the +spiritual sun, that everything belonging to it is in its essence such as +the sun is in its essence. The angels, by means of their spiritual ideas, +which are apart from space, elucidate this truth as follows: There is +only one substance from which all things are, and the sun of the spiritual +world is that substance; and since the Divine is not in space, and is the +same in things greatest and least, this is also true of that sun which is +the first going forth of God-Man; furthermore, this one only substance, +which is the sun, going forth by means of atmospheres according to +continuous degrees or degrees of breadth, and at the same time according +to discrete degrees or degrees of height presents the varieties of all +things in the created universe. The angels declared that these things are +totally incomprehensible, unless spaces be removed from the ideas; and +if not removed, appearances must needs induce fallacies. But so long as +the thought is held that God is the very Esse from which all things are, +fallacies cannot enter. + +301. It is evident, moreover, from angelic ideas, which are apart from +space, that in the created universe nothing lives except God-Man, that is, +the Lord, neither is anything moved except by life from Him, nor has being +except through the sun from Him; so that it is a truth, that in God we +live, and move, and have our being. + +302. THE ATMOSPHERES, OF WHICH THERE ARE THREE BOTH IN THE SPIRITUAL AND +IN THE NATURAL WORLD, IN THEIR OUTMOSTS CLOSE INTO SUBSTANCES AND MATTERS +SUCH AS ARE IN LANDS. + +It has been shown in Part Third (n. 173-176), that there are three +atmospheres both in the spiritual and in the natural world, which are +distinct from each other according to degrees of height, and which, in +their progress toward lower things, decrease [in activity] according to +degrees of breadth. And since atmospheres in their progress toward lower +things decrease [in activity], it follows that they constantly become +more compressed and inert, and finally, in outmosts, become so compressed +and inert as to be no longer atmospheres, but substances at rest, and in +the natural world, fixed like those in the lands that are called matters. +As such is the origin of substances and matters, it follows, first, that +these substances and matters also are of three degrees; secondly, that +they are held together in mutual connection by encompassing atmospheres; +thirdly, that they are fitted for the production of all uses in their +forms. + +303. That such substances or matters as are in earths, were brought forth +by the sun through its atmospheres any one will readily acknowledge who +reflects that there are continual mediations from the First to outmosts, +and that nothing can take form except from what is prior to itself, and +so finally from the First. The First is the sun of the spiritual world, +and the First of that sun is God-Man, or the Lord. Now as atmospheres are +those prior things, whereby the spiritual sun manifests itself in outmosts, +and as these prior things continually decrease in activity and expansion +down to the outmosts, it follows that when their activity and expansion +come to an end in outmosts they become substances, and matters such as are +in lands, which retain within them, from the atmospheres out of which they +originated, an effort and conatus to bring forth uses. Those who do not +evolve the creation of the universe and all things thereof by continuous +mediations from the First [Being], can but hold hypotheses, disjoined and +divorced from their causes, which, when surveyed by a mind with an interior +perception of things, do not appear like a house, but like heaps of +rubbish. + +304. From this universal origin of all things in the created universe, +every particular thereof has a similar order; in that these also go forth +from their first to outmosts which are relatively in a state of rest, that +they may terminate and become permanent. Thus in the human body fibers +proceed from their first forms until at last they become tendons; also +fibers with vessels proceed from their first forms until they become +cartilages and bones; upon these they may rest and become permanent. +Because of such a progression of fibers and vessels in man from firsts +to outmosts, there is a similar progression of their states, which are +sensations, thoughts, and affections. These, also, from their firsts, +where they are in light, proceed through to outmosts, where they are in +shade; or from their firsts, where they are in heat, to outmosts where +they are not in heat. With such a progression of these there is also a +like progression of love and of all things thereof, and of wisdom and all +things thereof. In a word, such is the progression of all things in the +created universe. This is the same as was shown above (n. 222-229), that +there are degrees of both kinds in the greatest and least of all created +things. There are degrees of both kinds even in the least things of all, +because the spiritual sun is the sole substance from which all things are +(according to the spiritual ideas of the angels, n. 300). + +305. IN THE SUBSTANCES AND MATTERS OF WHICH LANDS ARE FORMED THERE IS +NOTHING OF THE DIVINE IN ITSELF, BUT STILL THEY ARE FROM THE DIVINE IN +ITSELF. + +From the origin of lands (treated of in the preceding chapter), it can be +seen, that in their substances and matters there is nothing of the Divine +in itself, but that they are devoid of all-that is Divine in itself. For +they are, as was said, the endings and closings of the atmospheres, whose +heat has died away into cold, whose light into darkness, and whose activity +into inertness. Nevertheless, by continuation from the substance of the +spiritual sun, they have brought with them what there was in that substance +from the Divine, which (as said above, n. 291-298), was the sphere +encompassing God-Man, or the Lord. From that sphere, by continuation from +the sun through the atmospheres as mediums have arisen the substances and +matters of which the lands are formed. + +306. The origin of lands from the spiritual sun through the atmospheres, +as mediums, can no otherwise be described by expressions flowing out of +natural ideas, but may by expressions flowing out of spiritual ideas, +because these are apart from space, and for this reason, they do not fall +into any expressions of natural language. That spiritual thoughts, speech, +and writings differ so entirely from natural thoughts, speech, and +writings, that they have nothing in common, and have communication only +by correspondences, may be seen above (n. 295). It may suffice, therefore, +if the origin of lands be perceived in some measure naturally. + +307. ALL USES, WHICH ARE ENDS OF CREATION ARE IN FORMS, WHICH FORMS THEY +TAKE FROM SUBSTANCES AND MATTERS SUCH AS ARE IN LANDS. + +All things treated of hitherto, as the sun, atmospheres, and lands, are +only means to ends. The ends of creation are those things that are +produced by the Lord as a sun, through the atmospheres, out of lands; +and these ends are called uses. In their whole extent these are all things +of the vegetable kingdom, all things of the animal kingdom, and finally +the human race, and the angelic heaven which is from it. These are called +uses, because they are recipients of Divine Love and Divine Wisdom also +because they have regard to God the Creator from whom they are, and +thereby conjoin Him to His great work; by which conjunction it comes +that, as they spring forth from Him, so do they have unceasing existence +from Him. They are said to have regard to God the Creator from whom they +are, and to conjoin Him to His great work, but this is to speak according +to appearance. It is meant that God the Creator causes them to have regard +and to conjoin themselves to Him as it were of themselves; but how they +have regard and thereby conjoin will be declared in what follows. +Something has been said before on these subjects in their place, as that +Divine Love and Divine Wisdom must necessarily have being and form in +other things created by themselves (n. 37-51); that all things in the +created universe are recipients of Divine Love and Divine Wisdom +(n. 55-60); that the uses of all created things ascend by degrees to man, +and through man to God the Creator from whom they are (n. 65-68). + +308. Who does not see clearly that uses are the ends of creation, when +he considers that from God the Creator nothing can have form, and +therefore nothing can be created, except use; and that to be use, it +must be for the sake of others; and that use for the sake of self is +also for the sake of others, since a use for the sake of self looks to +one's being in a state to be of use to others? Whoso considers this is +also able to see, that use which is use cannot spring from man, but must +be in man from that Being from whom everything that comes forth is use, +that is, from the Lord. + +309. But as the forms of uses are here treated of, the subject shall be +set forth in the following order: + +(1) In lands there is a conatus to produce uses in forms, that is, forms +of uses. + +(2) In all forms of uses there is a kind of image of the creation of the +universe. + +(3) In all forms of uses there is a kind of image of man. + +(4) In all forms of uses there is a kind of image of the Infinite and +the Eternal. + +310. (1) In lands there is a conatus to produce uses in forms, that is, +forms of uses. That there is this conatus in lands, is evident from their +source, since the substances and matters of which lands consist are +endings and closings of atmospheres which proceed as uses from the +spiritual sun (as may be seen above, n. 305, 306). And because the +substances and matters of which lands consist are from that source, and +their aggregations are held in connection by the pressure of the +surrounding atmospheres, it follows that they have from that a perpetual +conatus to bring forth forms of uses. The very quality that makes them +capable of bringing forth they derive from their source, as being the +outmosts of atmospheres, with which they are constantly in accord. Such +a conatus and quality are said to be in lands, but it is meant that they +are present in the substances and matters of which lands consist, whether +these are in the lands or in the atmospheres as exhalations from the +lands. That atmospheres are full of such things is well known. That there +is such a conatus and such quality in the substances and matters of lands +is plain from the fact that seeds of all kinds, opened by means of heat +even to their inmost core, are impregnated by the most subtle substances +(which can have no other than a spiritual origin), and through this they +have power to conjoin themselves to use, from which comes their prolific +principle. Then through conjunction with matters from a natural origin +they are able to produce forms of uses, and thereafter to deliver them +as from a womb, that they may come forth into light, and thus sprout up +and grow. This conatus is afterwards continuous from the lands through +the root even to outmosts, and from outmosts to firsts, wherein use itself +is in its origin. Thus uses pass into forms; and forms, in their +progression from firsts to outmosts and from outmosts to firsts, derive +from use (which is like a soul) that each and every thing of the form is +of some use. Use is said to be like a soul, since its form is like a body. +It also follows that there is a conatus more interior, that is, the conatus +to produce uses for the animal kingdom through vegetable growths, since by +these animals of every kind are nourished. It further follows that in all +these there is an inmost conatus, the conatus to perform use to the human +race. From all this these things follow: (1) that there are outmosts, and +in outmosts are all prior things simultaneously in their order, according +to what has been frequently explained above; (2) that as there are degrees +of both kinds in the greatest and least of all things (as was shown above, +n. 222-229), so there are likewise in this conatus; (3) that as all uses +are brought forth by the Lord out of outmosts, so in outmosts there must +be a conatus to uses. + +311. Still none of these are living conatus, for they are the conatus of +life's outmost forces; within which forces there exists, from the life +out of which they spring, a striving to return at last to their origin +through the means afforded. In outmosts, atmospheres become such forces; +and by these forces, substances and matters, such as are in the lands, +are molded into forms and held together in forms both within and without. +But the subject is too large to allow a more extended explanation here. + +312. The first production from these earthy matters, while they were +still new and in their simple state, was production of seed; the first +conatus therein could not be any other. + +313. (2) In all forms of uses there is a kind of image of creation. Forms +of uses are of a threefold kind; forms of uses of the mineral kingdom, +forms of uses of the vegetable kingdom, and forms of uses of the animal +kingdom. The forms of uses of the mineral kingdom cannot be described, +because they are not visible to the eye. The first forms are the substances +and matters of which the lands consist, in their minutest divisions; the +second forms are aggregates of these, and are of infinite variety; the +third forms come from plants that have fallen to dust, and from animal +remains, and from the continual evaporations and exhalations from these, +which are added to lands and make their soil. These forms of the mineral +kingdom in three degrees represent creation in an image in this, that, +made active by the sun through the atmospheres and their heat and light, +they bring forth uses in forms, which uses were creative ends. This image +of creation lies deeply hidden within their conatus (of which see above, +n. 310). + +314. In the forms of uses of the vegetable kingdom an image of creation +appears in this, that from their firsts they proceed to their outmosts, +and from outmosts to firsts. Their firsts are seeds, their outmosts are +stalks clothed with bark; and by means of the bark which is the outmost +of the stalk, they tend to seeds which, as was said, are their firsts. +The stalks clothed with layers of bark represent the globe clothed with +lands, out of which come the creation and formation of all uses. That +vegetation is effected through the outer and inner barks and coatings, by +a climbing up, by means of the coverings of the roots (which are continued +around the stalks and branches), into the beginnings of the fruit, and in +like manner through the fruits into the seeds, is known to many. An image +of creation is displayed in forms of uses in the progress of the formation +of uses from firsts to outmosts, and from outmosts to firsts; also in +this, that in the whole progression there lies the end of producing fruit +and seeds, which are uses. From what has been said above it is plain, that +the progression of the creation of the universe was from its First (which +is the Lord encircled by the sun) to outmosts which are lands, and from +these through uses to its First, that is, the Lord; also that the ends of +the whole creation were uses. + +315. It should be known that to this image of creation the heat, light, +and atmospheres of the natural world contribute nothing whatever. It is +only the heat, light, and atmospheres of the sun of the spiritual world +that do this, bringing that image with them, and clothing it with the +forms of uses of the vegetable kingdom. The heat, light, and atmospheres +of the natural world simply open the seeds, keep their products in a +state of expansion, and clothe them with the matters that give them +fixedness. And this is done not by any forces from their own sun (which +viewed in themselves are null), but by forces from the spiritual sun, by +which the natural forces are unceasingly impelled to these services. +Natural forces contribute nothing whatever towards forming this image of +creation, for the image of creation is spiritual. But that this image may +be manifest and perform use in the natural world, and may stand fixed and +be permanent, it must be materialized, that is, filled in with the matters +of that world. + +316. In the forms of uses of the animal kingdom there is a similar image +of creation, in that the animal body, which is the outmost thereof, is +formed by a seed deposited in a womb or an ovum, and this body, when +mature, brings forth new seed. This progression is similar to the +progression of the forms of uses of the vegetable kingdom: seeds are +the beginnings; the womb or the ovum is like the ground; the state before +birth is like the state of the seed in the ground while it takes root; +the state after birth until the animal becomes prolific is like the growth +of a tree until it reaches its state of fruit-bearing. From this +parallelism it is plain that there is a likeness of creation in the forms +of animals as well as in the forms of plants, in that there is a +progression from firsts to outmosts, and from outmosts to firsts. A like +image of creation exists in every single thing there is in man; for there +is a like progression of love through wisdom into uses, consequently a +like progression of the will through the understanding into acts, and of +charity through faith into deeds. Will and understanding, also charity +and faith, are the firsts as their source; acts and deeds are the +outmosts; from these, by means of the enjoyments of uses, a return is +made to their firsts, which, as was said, are the will and understanding, +or charity and faith. That the return is effected by means of the +enjoyments of uses is very evident from the enjoyments felt in those +acts and deeds which are from any love, in that they flow back to the +first of the love from which they spring and that thereby conjunction +is effected. The enjoyments of acts and deeds are what are called the +enjoyments of uses. A like progression from firsts to outmosts, and from +outmosts to firsts, is exhibited in the forms most purely organic of +affections and thoughts in man. In his brains there are those star-like +forms called the cineritious substances; out of these go forth fibers +through the medullary substance by the neck into the body; passing through +to the outmosts of the body, and from outmosts returning to their firsts. +This return of fibers to their firsts is made through the blood vessels. +There is a like progression of all affections and thoughts, which are +changes and variations of state of those forms or substances, for the +fibers issuing out of those forms or substances are comparatively like +the atmospheres from the spiritual sun, which are containants of heat +and light; while bodily acts are like the things produced from the lands +by means of atmospheres, the enjoyments of their uses returning to the +source from which they sprang. But that the progression of these is such, +and that within this progression there is an image of creation, can hardly +be comprehended fully by the understanding, both because thousands and +myriads of forces operating in act appear as one, and because the +enjoyments of uses do not appear as ideas in the thought, but only affect +without distinct perception. On this subject see what has been declared +and explained above, as follows: The uses of all created things ascend +by degrees of height to man, and through man to God the Creator from whom +they are (n. 65-68). The end of creation takes form in outmosts, which +end is that all things may return to the Creator and that there may be +conjunction (n. 167-172). But these things will appear in still clearer +light in the following Part, where the correspondence of the will and +understanding with the heart and lungs will be treated of. + +317. (3) In all forms of uses there is a kind of image of man. This has +been shown above (n. 61-64). That all uses, from firsts to outmosts and +from outmosts to firsts, have relation to all parts of man and have +correspondence with them, consequently that man is, in a kind of image, +a universe, and conversely that the universe viewed as to uses is in +image a man, will be seen in the following chapter. + +318. (4) In all forms of uses there is a kind of image of the Infinite +and the Eternal. The image of the Infinite in these forms is plain from +their conatus and power to fill the spaces of the whole world, and even +of many worlds, to infinity. For a single seed produces a tree, shrub, +or plant, which fills its own space; and each tree, shrub, or plant +produces seeds, in some cases thousands of them, which, when sown and +grown up, fill their own spaces; and if from each seed of these there +should proceed as many more, reproduced again and again, in the course +of years the whole world would be filled; and if the production were +still continued many worlds would be filled; and this to infinity. +Estimate a thousand seeds from one, and multiply the thousand by a +thousand ten times, twenty times, even to a hundred times, and you +will see. There is a like image of the Eternal in these forms; seeds +are propagated from year to year, and the propagations never cease; they +have not ceased from the creation of the world till now, and will not +cease to eternity. These two are standing proofs and attesting signs that +all things of the universe have been created by an Infinite and Eternal +God. Beside these images of the Infinite and Eternal, there is another +image of the Infinite and Eternal in varieties, in that there can never +be a substance, state, or thing in the created universe the same as or +identical with any other, neither in atmospheres, nor in lands, nor in +the forms arising out of these. Thus not in any of the things which fill +the universe can any thing the same be produced to eternity. This is +plainly to be seen in the variety of the faces of human beings; no one +face can be found throughout the world which is the same as another, nor +can there be to all eternity, consequently not one mind, for the face is +the type of the mind. + +319. ALL THINGS OF THE CREATED UNIVERSE, VIEWED IN REFERENCE TO USES +REPRESENT MAN IN AN IMAGE, AND THIS TESTIFIES THAT GOD IS A MAN + +By the ancients man was called a microcosm, from his representing the +macrocosm, that is, the universe in its whole complex; but it is not +known at the present day why man was so called by the ancients, for no +more of the universe or macrocosm is manifest in him than that he derives +nourishment and bodily life from its animal and vegetable kingdoms, and +that he is kept in a living condition by its heat, sees by its light, +and hears and breathes by its atmospheres. Yet these things do not make +man a microcosm, as the universe with all things thereof is a macrocosm. +The ancients called man a microcosm, or little universe, from truth which +they derived from the knowledge of correspondences, in which the most +ancient people were, and from their communication with angels of heaven; +for angels of heaven know from the things which they see about them that +all things of the universe, viewed as to uses, represent man as an image. + +320. But the truth that man is a microcosm, or little universe, because +the created universe, viewed as to uses is, in image, a man, cannot come +into the thought and from that into the knowledge of any one on earth from +the idea of the universe as it is viewed in the spiritual world; and +therefore it can be corroborated only by an angel, who is in the spiritual +world, or by some one to whom it has been granted to be in that world, +and to see things which are there. As this has been granted to me, I am +able, from what I have seen there, to disclose this arcanum. + +321. It should be known that the spiritual world is in external appearance, +wholly like the natural world. Lands, mountains, hills, valleys, plains, +fields, lakes, rivers, springs of water are to be seen there, as in the +natural world; thus all things belonging to the mineral kingdom. Paradises, +gardens, groves, woods, and in them trees and shrubs of all kinds bearing +fruit and seeds; also plants, flowers, herbs, and grasses are to be seen +there; thus all things pertaining to the vegetable kingdom. There are also +to be seen there, beasts, birds, and fishes of every kind; thus all things +pertaining to the animal kingdom. Man there is an angel or spirit. This is +premised that it may be known that the universe of the spiritual world is +wholly like the universe of the natural world, with this difference only, +that things in the spiritual world are not fixed and settled like those in +the natural world, because in the spiritual world nothing is natural but +every thing is spiritual. + +322. That the universe of that world represents man in an image can be +clearly seen from this, that all things just mentioned (n. 321) appear +to the life, and take form about the angel, and about the angelic +societies, as if they were produced or created by them; they are about +them permanently, and do not pass away. That they are as if they were +produced or created by them is seen by their no longer appearing when +the angel goes away, or when the society passes to another place; also +when other angels come in place of these the appearance of all things +about them is changed - in the paradises the trees and fruits are changed, +in the flower gardens the flowers and seeds, in the fields the herbs and +grasses, also the kinds of animals and birds are changed. Such things +take form and are changed in this manner, because all these things take +form according to the affections and consequent thoughts of the angels, +for they are correspondences. And because things that correspond make one +with that to which they correspond they are an image representative of +it. The image itself is not seen when these things are viewed in their +forms, it is seen only when they are viewed in respect to uses. It has +been granted me to perceive that angels, when their eyes were opened by +the Lord, and they saw these things from the correspondence of uses, +recognized and saw themselves therein. + +323. Inasmuch as these things which have existence about the angels, +corresponding to their affections and thoughts, represent a universe, +in that there are lands, plants, and animals, and these constitute an +image representative of the angel, it is evident why the ancients called +man a microcosm. + +324. That this is so has been abundantly confirmed in the Arcana +Coelestia, also in the work Heaven and Hell, and occasionally in the +preceding pages where correspondence is treated of. It has been there +shown also that nothing is to be found in the created universe which has +not a correspondence with something in man, not only with his affections +and their thoughts, but also with his bodily organs and viscera; not with +these however as substances, but as uses. From this it is that in the +Word, where the church and the man of the church are treated of, such +frequent mention is made of trees, such as "olives," "vines," and +"cedars;" of "gardens," "groves" and "woods;" and of the "beasts of +the earth," "birds of the air," and "fish of the sea." They are there +mentioned because they correspond, and by correspondence make one, as +was said above; consequently, when such things are read in the Word by +man, these objects are not perceived by angels, but the church or the +men of the church in respect to their states are perceived instead. + +325. Since all things of the universe have relation in an image to man, +the wisdom and intelligence of Adam are described by the "garden of Eden," +wherein were all kinds of trees, also rivers, precious stones, and gold, +and animals to which he gave names; by all of which are meant such things +as were in Adam, and constitute that which is called man. Nearly the same +things are said of Ashur, by whom the church in respect to intelligence is +signified (Ezek. 31:3-9); and of Tyre, by which the church in respect to +knowledges of good and truth is signified (Ezek. 28:12, 13). + +326. From all this it can be seen that all things in the universe, viewed +from uses, have relation in an image to man, and that this testifies that +God is a man. For such things as have been mentioned above take form about +the angelic man, not from the angels, but from the Lord through the angels. +For they take their form from the influx of the Lord's Divine Love and +Divine Wisdom into the angel, who is a recipient, and before whose eyes +all this is brought forth like the creation of a universe. From this they +know there that God is a Man, and that the created universe, viewed in its +uses, is an image of God. + +327. ALL THINGS CREATED BY THE LORD ARE USE; THEY ARE USES IN THE ORDER, +DEGREE, AND RESPECT IN WHICH THEY HAVE RELATION TO MAN, AND THROUGH MAN +TO THE LORD, FROM WHOM [THEY ARE]. + +In respect to this it has been shown above: That from God the Creator +nothing can take form except uses (n. 308); that the uses of all created +things ascend by degrees from outmost things to man, and through man to +God the Creator, from whom they are (n. 65-68); that the end of creation +takes form in outmosts, which end is, that all things may return to God +the Creator, and that there may be conjunction (n. 167-172); that things +are uses so far as they have regard to the Creator (n. 307); that the +Divine must necessarily have being and form in other things created by +itself (n. 47-51); that all things of the universe are recipients +according to uses, and this according to degrees (n. 58); that the +universe, viewed from uses, is an image of God (n. 59); and many other +things. From all which this- truth is plain, that all things created by +the Lord are uses, and that they are uses in that order, degree, and +respect in which they have relation to man, and through man to the Lord +from whom [they are]. It remains now that some things should be said in +detail respecting uses. + +328. By man, to whom uses have relation, is meant not alone an individual +but an assembly of men, also a society smaller or larger, as a +commonwealth, kingdom, or empire, or that largest society, the whole +world, for each of these is a man. Likewise in the heavens, the whole +angelic heaven is as one man before the Lord, and equally every society +of heaven; from this it is that every angel is a man. That this is so +may be seen in the work Heaven and Hell (n. 68-103). This makes clear +what is meant by man in what follows. + +329. The end of the creation of the universe clearly shows what use is. +The end of the creation of the universe is the existence of an angelic +heaven; and as the angelic heaven is the end, man also or the human race +is the end, since heaven is from that. From which it follows that all +created things are mediate ends, and that these are uses in that order, +degree, and respect in which they have relation to man, and through man +to the Lord. + +330. Inasmuch as the end of creation is an angelic heaven out of the +human race, and thus the human race itself, all other created things are +mediate ends, and these, as having relation to man, with a view to his +conjunction with the Lord, refer themselves to these three things in him, +his body, his rational, and his spiritual. For man cannot be conjoined to +the Lord unless he be spiritual, nor can he be spiritual unless he be +rational, nor can he be rational unless his body is in a sound state. +These three are like a house; the body like the foundation, the rational +like the superstructure, the spiritual like those things which are in the +house, and conjunction with the Lord like dwelling in it. From this can +be seen in what order, degree, and respect uses (which are the mediate +ends of creation) have relation to man, namely, (1) for sustaining his +body, (2) for perfecting his rational, (3) for receiving what is spiritual +from the Lord. + +331. Uses for sustaining the body relate to its nourishment, its clothing, +its habitation, its recreation and enjoyment, its protection and the +preservation of its state. The uses created for the nourishment of the +body are all things of the vegetable kingdom suitable for food and drink, +as fruits, grapes, grain, pulse, and herbs; in the animal kingdom all +things which are eaten, as oxen, cows, calves, deer, sheep, kids, goats, +lambs, and the milk they yield; also fowls and fish of many kinds. The +uses created for the clothing of the body are many other products of these +two kingdoms; in like manner, the uses for habitation, also for recreation, +enjoyment, protection, and preservation of state. These are not mentioned +because they are well known, and their mere enumeration would fill pages. +There are many things, to be sure, which are not used by man; but what is +superfluous does not do away with the use, but ensures its continuance. +Misuse of uses is also possible, but misuse does not do away with use, +even as falsification of truth does not do away with truth except with +those who falsify it. + +332. Uses for perfecting the rational are all things that give instruction +about the subjects above mentioned, and are called sciences and branches +of study, pertaining to natural, economical, civil and moral affairs, +which are learned either from parents and teachers, or from books, or +from interaction with others, or by reflection on these subjects by +oneself. These things perfect the rational so far as they are uses in a +higher degree, and they are permanent as far as they are applied to life. +Space forbids the enumeration of these uses, by reason both of their +multitude and of their varied relation to the common good. + +333. Uses for receiving the spiritual from the Lord, are all things that +belong to religion and to worship therefrom; thus all things that teach +the acknowledgment and knowledge of God and the knowledge and +acknowledgment of good and truth and thus eternal life, which are +acquired in the same way as other learning, from parents, teachers, +discourses, and books, and especially by applying to life what is so +learned; and in the Christian world, by doctrines and discourses from +the Word, and through the Word from the Lord. These uses in their full +extent may be described under the same heads as the uses of the body, as +nourishment, clothing, habitation, recreation and enjoyment, and +preservation of state, if only they are applied to the soul; as nutrition +to goods of love, clothing to truths of wisdom, habitation to heaven, +recreation and enjoyment to felicity of life and heavenly joy, protection +to safety from infesting evils, and preservation of state to eternal life. +All these things are given by the Lord according to the acknowledgment +that all bodily things are also from the Lord, and that a man is only as +a servant and house-steward appointed over the goods of his Lord. + +334. That such things have been given to man to use and enjoy, and that +they are free gifts, is clearly evident from the state of angels in the +heavens, who have, like men on earth, a body, a rational, and a spiritual. +They are nourished freely, for food is given them daily; they are clothed +freely, for garments are given them; their dwellings are free, for houses +are given them; nor have they any care about all these things; and so far +as they are rational-spiritual do they have enjoyment, protection, and +preservation of state. The difference is that angels see that these +things, - because created according to the state of their love and +wisdom, - are from the Lord (as was shown in the preceding chapter, +n. 322); but men do not see this, because their harvest returns yearly, +and is not in accord with the state of their love and wisdom, but in +accord with the care bestowed by them. + +335. These things are called uses, because through man they have relation +to the Lord; nevertheless, they must not be said to be uses from man for +the Lord's sake, but from the Lord for man's sake, inasmuch as in the +Lord all uses are infinitely one, but in man there are no uses except +from the Lord; for man cannot do good from himself, but only from the +Lord, and good is what is called use. The essence of spiritual love is +doing good to others, not for the sake of self but for the sake of others; +infinitely more is this the essence of Divine Love. It is like the love +of parents for their children, in that parents do good to their children +from love, not for their own sake but for their children's sake. This is +especially manifest in a mothers love for her offspring. Because the Lord +is to be adored, worshiped and glorified, He is supposed to love adoration, +worship, and glory for His own sake; but He loves these for man's sake, +because by means of them man comes into a state in which the Divine can +flow in and be perceived; since by means of them man puts away that which +is his own, which hinders influx and reception, for what is man's own, +which is self-love, hardens the heart and shuts it up. This is removed by +man's acknowledging that from himself comes nothing but evil and from the +Lord nothing but good; from this acknowledgment there is a softening of +the heart and humiliation, out of which flow forth adoration and worship. +From all this it follows, that the use which the Lord performs for Himself +through man is that Man may be able to do good from love, and since this +is the Lord's love, its reception is the enjoyment of His love. Therefore, +let no one believe that the Lord is with those who merely worship Him, He +is with those who do His commandments, thus who perform uses; with such +He has His abode, but not with the former. (See what was said above on +this subject, n. 47-49.) + +336. EVIL USES WERE NOT CREATED BY THE LORD, BUT ORIGINATED TOGETHER +WITH HELL. + +All good things that take form in act are called uses; and all evil things +that take form in act are also called uses, but evil uses, while the +former are called good uses. Now, since all good things are from the Lord +and all evil things from hell, it follows that none but good uses were +created by the Lord, and that evil uses arose out of hell. By the uses +specially treated of in this chapter are meant all those things which are +to be seen upon the earth, as animals of every kind and plants of every +kind. Such things of both kingdoms as are useful to man are from the Lord, +but those which are harmful to man are from hell. By uses from the Lord +are likewise meant all things that perfect the rational of man, and cause +him to receive the spiritual from the Lord; but by evil uses are meant all +things that destroy the rational, and make man unable to become spiritual. +Those things that are harmful to man are called uses because they are of +use to the evil in doing evil, and also are serviceable in absorbing +malignities and thus also as remedies. "Use" is employed in both senses, +as love is when we speak of good love and evil love; moreover, everything +that love does it calls use. + +337. That good uses are from the Lord, and evil uses from hell, will be +shown in the following order. + +(1) What is meant by evil uses on the earth. + +(2) All things that are evil uses are in hell, and all things that are +good uses are in heaven. + +(3) There is unceasing influx from the spiritual world into the natural +world. + +(4) Those things that are evil uses are effected by the operation of +influx from hell, wherever there are such things as correspond thereto. + +(5) This is done by the lowest spiritual separated from what is above it. + +(6) There are two forms into which the operation by influx takes place, +the vegetable and the animal. + +(7) Both these forms receive the ability to propagate their kind and the +means of propagation. + +338. (1) What is meant by evil uses on the earth. By evil uses on earth +are meant all noxious things in both the animal and vegetable kingdom, +also in the mineral kingdom. It is needless to enumerate all the noxious +things in these kingdoms, for to do so would merely heap up names, and +doing this without indicating the noxious effect that each kind produces +would not contribute to the object which this work has in view. For the +sake of information a few examples will suffice:-In the animal kingdom +there are poisonous serpents, scorpions, crocodiles, great snakes, horned +owls, screech owls, mice, locusts, frogs, spiders; also flies, drones, +moths, lice, mites; in a word, creatures that destroy grasses, leaves, +fruits, seed, food, and drink, and are harmful to beast and man. In the +vegetable kingdom there are all hurtful, virulent, and poisonous herbs, +with leguminous plants and shrubs of like character; and in the mineral +kingdom all poisonous earths. From these few examples it can be seen what +is meant by evil uses on earth; for evil uses are all things that are +opposite to good uses (of which, in the preceding paragraph, n. 336). + +339. (2) All things that are evil uses are in hell, and all things that +are good uses are in heaven. Before it can be seen that all evil uses +that take form on earth are not from the Lord but from hell, something +must be premised concerning heaven and hell, without a knowledge of which +evil uses as well as good may be attributed to the Lord, and it may be +believed that they are together from creation; or they may be attributed +to nature, and their origin to the sun of nature. From these two errors +man cannot be delivered, unless he knows that nothing whatever takes form +in the natural world that does not derive its cause and therefore 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 meant both +heaven and hell. In heaven are to be seen all those things that are good +uses (of which in a preceding article, n. 336). In hell are to be seen all +those that are evil uses (see just above, n. 338, where they are +enumerated). These are wild creatures of every kind, as serpents, +scorpions, great snakes, crocodiles, tigers, wolves, foxes, swine, owls +of different kinds, bats, rats, and mice, frogs, locusts, spiders, and +noxious insects of many kinds; also hemlocks and aconites, and all kinds +of poisons, both of herbs and of earths; in a word, everything hurtful +and deadly to man. Such things appear in the hells to the life precisely +like those on and in the earth. They are said to appear there; yet they +are not there as on earth, for they are mere correspondences of lusts +that swarm out of their evil loves, and present themselves in such forms +before others. Because there are such things in the hells, these abound +in foul smells, cadaverous, stercoraceous, urinous, and putrid, wherein +the diabolical spirits there take delight, as animals do in rank stenches. +From this it can be seen that like things in the natural world did not +derive their origin from the Lord, and were not created from the +beginning, neither did they spring from nature through her sun, but are +from hell. That they are not from nature through her sun is plain, for +the spiritual inflows into the natural, and not the reverse. And that +they are not from the Lord is plain, because hell is not from Him, +therefore nothing in hell corresponding to the evils of its inhabitants +is from Him. + +340. (3) There is unceasing influx out of the spiritual world into the +natural world. He who does not know that there is a spiritual world, or +that it is distinct from the natural world, as what is prior is distinct +from what is subsequent, or as cause from the thing caused, can have no +knowledge of this influx. This is the reason why those who have written +on the origin of plants and animals could not do otherwise than ascribe +that origin to nature; or if to God, then in the sense that God had +implanted in nature from the beginning a power to produce such things, +- not knowing that no power has been implanted in nature, since nature, +in herself, is dead, and contributes no more to the production of these +things than a tool does, for instance, to the work of a mechanic, the +tool acting only as it is continually moved. It is the spiritual, deriving +its origin from the sun where the Lord is, and proceeding to the outmosts +of nature, that produces the forms of plants and animals, exhibiting the +marvels that exist in both, and filling the forms with matters from the +earth, that they may become fixed and enduring. But because it is now +known that there is a spiritual world, and that the spiritual is from +the spiritual sun, in which the Lord is and which is from the Lord, and +that the spiritual is what impels nature to act, as what is living impels +what is dead, also that like things exist in the spiritual world as in the +natural world, it can now be seen that plants and animals have had their +existence only from the Lord though that world, and through that world +they have perpetual existence. Thus there is unceasing influx from the +spiritual world into the natural. That this is so will be abundantly +corroborated in the next chapter. Noxious things are produced on earth +through influx from hell, by the same law of permission whereby evils +themselves from hell flow into men. This law will be set forth in the +Angelic Wisdom Concerning the Divine Providence. + +341. (4) Those things that are evil uses are effected by the operation of +influx from hell, wherever there are such things as correspond thereto. +The things that correspond to evil uses, that is, to hurtful plants and +noxious animals, are cadaverous, putrid, excrementitious, stercoraceous, +rancid, and urinous matters; consequently, in places where these are, such +herbs and such animalcules spring forth as are mentioned above; and in the +torrid zone, like things of larger size, as serpents, basilisks, +crocodiles, scorpions, rats, and so forth. Every one knows that swamps, +stagnant ponds, dung, fetid bogs, are full of such things; also that +noxious insects fill the atmosphere in clouds, and noxious vermin walk +the earth in armies, and consume its herbs to the very roots. I once +observed in my garden, that in the space of a half yard, nearly all the +dust was turned into minute insects, for when it was stirred with a stick, +they rose in clouds. That cadaverous and putrid matters are in accord with +these noxious and useless little things, and that the two are homogeneous, +is evident from mere observation; and it is still more clearly seen from +the cause, which is, that like stenches and fumes exist in the hells, +where such little things are likewise to be seen. Those hells are therefore +named accordingly; some are called cadaverous, some stercoraceous, some +urinous, and so on. But all these hells are covered over, that those vapors +may not escape from them. For when they are opened a very little, which +happens when novitiate devils enter, they excite vomiting and cause +headache, and such as are also poisonous induce fainting. The very dust +there is also of the same nature, wherefore it is there called damned +dust. From this it is evident that there are such noxious insects wherever +there are such stenches, because the two correspond. + +342. It now becomes a matter of inquiry whether such things spring from +eggs conveyed to the spot by means of air, or rain, or water oozing +through the soil, or whether they spring from the damp and stenches +themselves. That these noxious animalcules and insects mentioned above +are hatched from eggs which have been carried to the spot, or which have +lain hidden everywhere in the ground since creation, is opposed to all +observation. For worms spring forth in minute seeds, in the kernels of +nuts, in wood, in stones, and even from leaves, and upon plants and in +plants there are lice and grubs which are accordant with them. Of flying +insects, too, there are such as appear in houses, fields, and woods, which +arise in like manner in summer, with no oviform matters sufficient to +account for them; also such as devour meadows and lawns, and in some hot +localities fill and infest the air; besides those that swim and fly unseen +in filthy waters, wines becoming sour, and pestilential air. These facts +of observation support those who say that the odors, effluvia, and +exhalations emitted from plants, earths, and ponds, are what give the +initiative to such things. That when they have come forth, they are +afterwards propagated either by eggs or offshoots, does not disprove their +immediate generation; since every living creature, along with its minute +viscera, receives organs of generation and means of propagation (see below, +n. 347). In agreement with these phenomena is the fact heretofore unknown +that there are like things also in the hells. + +343. That the hells mentioned above have not only communication but +conjunction with such things in the earths may be concluded from this, +that the hells are not distant from men, but are about them, yea, are +within those who are evil; thus they are contiguous to the earth; for man, +in regard to his affections and lusts, and consequent thoughts, and in +regard to his actions springing from these, which are good or evil uses, +is in the midst either of angels of heaven or of spirits of hell; and as +such things as are on the earth are also in the heavens and hells, it +follows that influx therefrom directly produces such things when the +conditions are favorable. All things, in fact, that appear in the +spiritual world, whether in heaven or in hell, are correspondences of +affections or lusts, for they take form there in accordance with these; +consequently when affections or lusts, which in themselves are spiritual, +meet with homogeneous or corresponding things in the earths, there are +present both the spiritual that furnishes a soul, and the material that +furnishes a body. Moreover, within everything spiritual there is a conatus +to clothe itself with a body. The hells are about men, and therefore +contiguous to the earth, because the spiritual world is not in space, but +is where there is a corresponding affection. + +344. I heard two presidents of the English Royal Society, Sir Hans Sloane +and Martin Folkes, conversing together in the spiritual world about the +existence of seeds and eggs, and about productions from them in the +earths. The former ascribed them to nature, and contended that nature +was endowed from creation with a power and force to produce such effects +by means of the sun's heat. The other maintained that this force is in +nature unceasingly from God the Creator. To settle the discussion, a +beautiful bird appeared to Sir Hans Sloane, and he was asked to examine +it to see whether it differed in the smallest particle from a similar +bird on earth. He held it in his hand, examined it, and declared that +there was no difference. He knew indeed that it was nothing but an +affection of some angel represented outside of the angel as a bird, and +that it would vanish or cease with its affection. And this came to pass. +By this experience Sir Hans Sloane was convinced that nature contributes +nothing whatever to the production of plants and animals, that they are +produced solely by what flows into the natural world out of the spiritual +world. If that bird, he said, were to be infilled, in its minutest parts, +with corresponding matters from the earth, and thus fixed, it would be a +lasting bird, like the birds on the earth; and that it is the same with +such things as are from hell. To this he added that had he known what he +now knew of the spiritual world, he would have ascribed to nature no more +than this, that it serves the spiritual, which is from God, in fixing the +things which flow in unceasingly into nature. + +345. (5) This is effected by the lowest spiritual separated from what is +above it. It was shown in Part Third that the spiritual flows down from +its sun even to the outmosts of nature through three degrees, which are +called the celestial, the spiritual, and the natural; that these three +degrees are in man from creation, consequently from birth; that they are +opened according to man's life; that if the celestial degree which is the +highest and inmost is opened, man becomes celestial; if the spiritual +degree which is the middle is opened, he becomes spiritual; but if only +the natural degree which is the lowest and outermost is opened, he becomes +natural; that if man becomes natural only, he loves only corporeal and +worldly things; and that so far as he loves these, so far he does not love +celestial and spiritual things, and does not look to God, and so far he +becomes evil. From all this it is evident that the lowest spiritual, which +is called the spiritual-natural, can be separated from its higher degrees, +and is separated in such men as hell consists of. This lowest spiritual +can separate itself from its higher parts, and look to hell, in men only; +it cannot be so separated in beasts, or in soils. From which it follows +that these evil uses mentioned above are effected on the earth by this +lowest spiritual separated from what is above it, such as it is in those +who are in hell. That the noxious things on the earth have their origin +in man, thus from hell, may be shown by the state of the land of Canaan, +as described in the Word; in that when the children of Israel lived +according to the commandments, the earth yielded its increase, likewise +the flocks and herds; but when they lived contrary to the commandments the +ground was barren, and as it is said, accursed; instead of harvests it +yielded thorns and briars, the flocks and herds miscarried, and wild +beasts broke in. The same may be inferred from the locusts, frogs, and +lice in Egypt. + +346. (6) There are two forms into which the operation by influx takes +place, the vegetable and the animal form. That there are only two +universal forms produced out of the earth is known from the two kingdoms +of nature, called the animal and the vegetable kingdoms, also that all +the subjects of either kingdom possess many things in common. Thus the +subjects of the animal kingdom have organs of sense and organs of motion +and members and viscera that are actuated by brains, hearts, and lungs. +So the subjects of the vegetable kingdom send down a root into the ground, +and bring forth stem, branches, leaves, flowers, fruits, and seeds. Both +the animal and the vegetable kingdoms, as regards the production of their +forms, derive their origin from spiritual influx and operation out of the +sun of heaven where the Lord is, and not from the influx and operation of +nature out of her sun; from this they derive nothing except their fixation, +as was said above. All animals, great and small, derive their origin from +the spiritual in the outmost degree, which is called the natural; man +alone from all three degrees, called the celestial, spiritual, and natural. +As each degree of height or discrete degree decreases from its perfection +to its imperfection, as light to shade, by continuity, so do animals; +there are therefore perfect, less perfect, and imperfect animals. The +perfect animals are elephants, camels, horses, mules, oxen, sheep, goats, +and others which are of the herd or the flock; the less perfect are birds; +and the imperfect are fish and shell-fish; these, as being the lowest of +that degree, are as it were in shade, while the former are in light. Yet +animals, since they live only from the lowest spiritual degree, which is +called the natural, can look nowhere else than towards the earth and to +food there, and to their own kind for the sake of propagation; the soul +of all these is natural affection and appetite. The subjects of the +vegetable kingdom comprise, in like manner, the perfect, less perfect, +and imperfect; the perfect are fruit trees, the less perfect are vines +and shrubs, and the imperfect are grasses. But plants derive from the +spiritual out of which they spring that they are uses, while animals +derive from the spiritual out of which they spring that they are +affections and appetites, as was shown above. + +347. (7) Each of these forms receives with its existence the means of +propagation. In all products of the earth, which pertain, as was said +above, either to the vegetable or to the animal kingdom, there is a kind +of image of creation, and a kind of image of man, and also a kind of image +of the infinite and the eternal; this was shown above (n. 313-318); also +that the image of the infinite and the eternal is clearly manifest in the +capacity of all these for infinite and eternal propagation. They all, +therefore, receive means of propagation; the subjects of the animal +kingdom through seed, in the egg or in the womb or by spawning; and the +subjects of the vegetable kingdom through seeds in the ground. From which +it can be seen that although the more imperfect and the noxious animals +and plants originate through immediate influx out of hell, yet afterwards +they are propagated mediately by seeds, eggs, or grafts; consequently, +the one position does not annul the other. + +348. That all uses, both good and evil, are from a spiritual origin, +thus from the sun where the Lord is, may be illustrated by this +experience. I have heard that goods and truths have been sent down +through the heavens by the Lord to the hells, and that these same, +received by degrees to the lowest deep, were there turned into evils and +falsities, which are the opposite of the goods and truths sent down. This +took place because recipient subjects turn all things that inflow into +such things as are in agreement with their own forms, just as the white +light of the sun is turned into ugly colors or into black in those objects +whose substances are interiorly of such a form as to suffocate and +extinguish the light, and as stagnant ponds, dung-hills, and dead bodies +turn the heat of the sun into stenches. From all this it can be seen that +even evil uses are from the spiritual sun, but that good uses are changed +in hell into evil uses. It is evident, therefore, that the Lord has not +created and does not create any except good uses, but that hell produces +evil uses. + +349. THE VISIBLE THINGS IN THE CREATED UNIVERSE BEAR WITNESS THAT NATURE +HAS PRODUCED AND DOES PRODUCE NOTHING, BUT THAT THE DIVINE OUT OF ITSELF, +AND THROUGH THE SPIRITUAL WORLD, HAS PRODUCED AND DOES PRODUCE ALL THINGS. + +Speaking from appearances, most men say that the sun by heat and light +produces whatever is to be seen in plains, fields, gardens, and forests; +also that the sun by its heat hatches worms from eggs, and makes prolific +the beasts of the earth and the fowls of the air; and that it even gives +life to man. Those who speak from appearances only may speak in this way +without ascribing these things to nature, because they are not thinking +about the matter; as there are those who speak of the sun as rising and +setting, and causing days and years, and being now at this or that +altitude; such persons speak from appearances, and in doing so, do not +ascribe such effects to the sun, because they are not thinking of the +sun's fixity or the earth's revolution. But those who confirm themselves +in the idea that the sun produces the things that appear upon the earth +by means of its heat and light, end by ascribing all things to nature, +even the creation of the universe, and become naturalists and, at last, +atheists. These may continue to say that God created nature and endowed +her with the power of producing such things, but this they say from fear +of losing their good name; and by God the Creator they still mean nature, +and some mean the innermost of nature, and then the Divine things taught +by the church they regard as of no account. + +350. There are some who are excusable for ascribing certain visible things +to nature, for two reasons. First, because they have had no knowledge of +the sun of heaven, where the Lord is, or of influx therefrom, or of the +spiritual world and its state, or even of its presence with man, and +therefore had no other idea than that the spiritual is a purer natural; +consequently, that angels are in the ether or in the stars; and that the +devil is either man's evil or if an actual existence, that he is in the +air or the abyss; also that the souls of men, after death, are either in +the interior of the earth, or in an undetermined somewhere till the day +of judgment; and other like things deduced by fancy out of ignorance of +the spiritual world and its sun. + +Secondly, they are excusable, because they are unable to see how the +Divine could produce everything that appears on the earth, where there +are not only good things but also evil things; and they are afraid to +confirm themselves in such an idea, lest they ascribe the evil things +also to God, and form a material conception of God, and make God and +nature one, and thus confound the two. + +For these two reasons those are excusable who have believed that nature +produces the visible world by a power implanted in her by creation. But +those who have made themselves atheists by confirmations in favor of +nature are not excusable, because they might have confirmed themselves +in favor of the Divine. Ignorance indeed excuses, but does not remove, +falsity - which has been confirmed, for such falsity coheres with evil, +thus with hell. Consequently, those same persons who have confirmed +themselves in favor of nature to such an extent as to separate the Divine +from nature, regard nothing as sin, because all sin is against the Divine, +and this they have separated, and thus have rejected it; and those who in +spirit regard nothing as sin, after death when they become spirits, since +they are in bonds to hell, rush into wickednesses which are in accord +with the lusts to which they have given rein. + +351. Those who believe in a Divine operation in all the details of nature, +are able by very many things they see in nature to confirm themselves in +favor of the Divine, as fully as others confirm themselves in favor of +nature, yea, more fully. For those who confirm themselves in favor of +the Divine give attention to the wonders which are displayed in the +production both of plants and animals. In the production of plants, how +out of a little seed cast into the ground there goes forth a root, and +by means of the root a stem, and branches, leaves, flowers, and fruits +in succession, even to new seeds; just as if the seed knew the order of +succession, or the process by which it is to renew itself. Can any +reasonable person think that the sun, which is mere fire, has this +knowledge, or that it is able to empower its heat and light to effect +these results, or is able to fashion these wonderful things in plants, +and to contemplate use? Any man of elevated reason who sees and weighs +these things, cannot think otherwise than that they come from Him who has +infinite reason, that is, from God. Those who acknowledge the Divine also +see and think this, but those who do not acknowledge the Divine do not see +or think this because they do not wish to; thus they sink their rational +into the sensual, which draws all its ideas from the lumen which is proper +to the bodily senses and which confirms their illusions, saying, Do you +not see the sun effecting these things by its heat and light? What is a +thing that you do not see? Is it anything? + +Those who confirm themselves in favor of the Divine give attention to the +wonders which are displayed in the production of animals; to mention here +only, in reference to eggs, how the chick in its seed or beginning lies +hidden therein, with everything requisite till it is hatched, also with +everything pertaining to its subsequent development, until it becomes a +bird or winged thing of the same form as its parent. And if one observes +the living form, it is such as to fill any one with astonishment who +thinks deeply, seeing that in the minutest as in the largest living +creatures, even in the invisible, as in the visible, there are the organs +of sense, namely, sight, hearing, smell, taste, and touch; and organs of +motion which are muscles, for they fly and walk; also viscera surrounding +the heart and lungs, which are set in action by brains. That even the +commonest insects enjoy such organisms is shown in their anatomy as +described by some writers, and especially by Swammerdam, in his Biblia +Naturae. Those who ascribe everything to nature, see all these things, +but they merely perceive that they exist, and say that nature produces +them. They say this because they have turned their minds away from +thinking about the Divine; and those who have done this are unable, when +they see the wonderful things in nature, to think rationally, still less +spiritually; but they think sensually and materially; and then they think +in nature from nature, and not above nature, just as those do who are in +hell. They differ from beasts only in having the power to think +rationally, that is, in being able to understand, and therefore to think +otherwise, if they choose. + +352. Those who have averted themselves from thinking about the Divine +when observing the wonderful things in nature, and who thereby become +sensual, do not reflect that the sight of the eye is so gross as to see +many little insects as an obscure speck, when yet each one of these is +organized to feel and to move, and is accordingly furnished with fibers +and vessels, also with a minute heart, pulmonary tubes, viscera, and +brains; also that these organs are woven out of the purest substances +in nature, their tissues corresponding to that somewhat of life by which +their minutest parts are separately moved. When the sight of the eye is +so gross that many such creatures, with innumerable particulars in each, +appear to it as an obscure speck, and yet those who are sensual think and +judge by that sight, it is clear how dulled their minds are, and therefore +what thick darkness they are in concerning spiritual things. + +353. Any one who chooses may confirm himself in favor of the Divine from +things seen in nature, and whoever thinks about God in reference to life +does so confirm himself; as when he observes the birds of the air, how +each species knows its food and where to find it, recognizes its kind by +sound and sight, and which among other kinds are its friends and which +its enemies; how also they mate, have knowledge of the sexual relation, +skillfully build nests, lay eggs therein, sit upon these, know the period +of incubation, and this having elapsed, bring forth their young, love +them most tenderly, cherish them under their wings, bring them food and +feed them, until they can do for themselves, perform the same offices, +and bring forth a family to perpetuate their kind. Any one who is willing +to reflect on the Divine influx through the spiritual world into the +natural can see such influx in these things, and if he will, can say from +his heart, Such knowledges cannot flow into these creatures out of the sun +through its rays of light, for the sun, from which nature derives its +origin and essence, is mere fire, consequently its rays of light are +wholly dead; and thus he may conclude that such things are from the +influx of Divine Wisdom into the outmosts of nature. + +354. Any one may confirm himself in favor of the Divine from things +visible in nature, when he sees larvae, from the delight of some impulse, +desiring and longing to change their terrestrial state to a certain +likeness of the heavenly state, and for this purpose creeping into +corners, and putting themselves as it were into a womb in order to be +born again, and there becoming chrysalises, aurelias, caterpillars, +nymphs, and at length butterflies; and having undergone this +metamorphosis, and each after its kind been decked with beautiful wings, +they ascend into the air as into their heaven, and there disport +themselves joyfully, form marriage unions, lay eggs, and provide for +themselves a posterity, nourished meanwhile with pleasant and sweet food +from flowers. Who that confirms himself in favor of the Divine from the +visible things in nature can help seeing a kind of image of man's earthly +state in these as larvae, and in them as butterflies an image of the +heavenly state? Those who confirm themselves in favor of nature see the +same things, but because in heart they have rejected the heavenly state +of man they call them merely natural instincts. + +355. Any one may confirm himself in favor of the Divine from things seen +in nature by giving attention to what is known about bees: that they know +how to collect wax and suck honey from herbs and flowers, and to build +cells like little houses, and set them in the form of a city, with +streets through which to come in and go out; that they scent at long +distances the flowers and herbs from which they collect wax for their +houses and honey for food, and laden with these fly back in a direct line +to their hive; thus providing themselves with food and habitation for the +coming winter, as if they had foresight and knowledge of it. They also +set over them a mistress as queen, out of whom a posterity may be +propagated; and for her they build a sort of a palace over themselves +with guards around it; and when her time of bringing forth is at hand, +she goes attended by her guards from cell to cell, and lays her eggs, +which the crowd of followers smear over to protect them from the air, +from which a new progeny springs forth for them. When this progeny becomes +mature enough to do the same, it is driven from the hive. The expelled +swarm first collects, and then in a close body, to preserve its integrity, +flies away in quest of a home for itself. Moreover, in the autumn the +useless drones are led out and are deprived of their wings to prevent +their returning and consuming the food for which they have not labored; +not to mention other particulars. From all this it can be seen that bees, +because of their use to the human race, have from influx from the +spiritual world, a form of government similar to that among men on earth, +and even like that of angels in heaven. Can any man of unimpaired reason +fail to see that these doings of the bees are not from the natural world? +What has that sun, from which nature springs, in common with a government +that vies with and resembles the government of heaven? From these things +and others very similar to them in the brute creation, the confessor and +worshiper of nature confirms himself in favor of nature, while the +confessor and worshiper of God confirms himself from the same things in +favor of the Divine; for the spiritual man sees in them spiritual things +and the natural man natural things, thus each according to his character. +As for myself, such things have been proofs to me of an influx of the +spiritual into the natural, that is, of the spiritual world into the +natural world, thus of an influx from the Lord's Divine Wisdom. Consider, +moreover, whether you can think analytically concerning any form of +government, or any civil law, or moral virtue, or spiritual truth, unless +the Divine out of His wisdom flows in through the spiritual world ? For +myself, I could not and cannot. For having now observed that influx +perceptibly and sensibly for about nineteen years continually, I speak +as an eye-witness. + +356. Can anything natural regard use as an end and dispose uses into +series and forms? No one can do this unless he be wise; and no one but +God, whose wisdom is infinite, can so give order and form to the universe. +Who else or what else is able to foresee and provide all things needful +for the food and clothing of man, - food from the fruits of earth and +from animals, and clothing from the same? How marvelous that so +insignificant a creature as the silk-worm should clothe in silk and +splendidly adorn both women and men, from queens and kings to +maidservants and menservants, and that insignificant insects like the +bees should supply wax for the candles by which temples and palaces are +made brilliant. These and many other things are manifest proofs that the +Lord from Himself by means of the spiritual world, brings about +everything that comes into existence in nature. + +357. To this must be added that those who have confirmed themselves in +favor of nature, from the visible things of the world, until they have +become atheists, have been seen by me in the spiritual world; and in the +spiritual light their understanding appeared open below, but closed above, +because in thought they had looked downward toward the earth, and not +upward toward heaven. Above their sensual, which is the bottom of the +understanding, appeared something like a veil; which in some flashed with +hellish fire, in some was black like soot, and in some livid like a corpse. +Therefore let every one beware of confirmations in favor of nature; let +him confirm himself in favor of the Divine; there is no lack of material. + +358. PART FIFTH. + +TWO RECEPTACLES AND ABODES FOR HIMSELF, CALLED WILL AND UNDERSTANDING, +HAVE BEEN CREATED AND FORMED BY THE LORD IN MAN; THE WILL FOR HIS DIVINE +LOVE, AND THE UNDERSTANDING FOR HIS DIVINE WISDOM. + +The Divine Love and Divine Wisdom of God the Creator, who is the Lord +from eternity, and also the creation of the universe, have been treated +of; something shall now be said of the creation of man. We read +(in Gen. 1:26) that man was created "in the image of God, after His +likeness." By "image of God" is there meant the Divine Wisdom, and by +"likeness" of God the Divine Love; since wisdom is nothing but an image +of love, for in wisdom love presents itself to be seen and recognized, +and because it is seen and recognized in wisdom, wisdom is an image of +it. Moreover love is the esse of life, and wisdom is the existere of life +therefrom. In angels the likeness and image of God clearly appear, since +love from within shines forth in their faces, and wisdom in their beauty, +and their beauty is a form of their love. I have seen and know. + +359. Man cannot be an image of God, after His likeness, unless God is in +him and is his life from the inmost. That God is in man and, from the +inmost, is his life, follows from what has been shown above (n. 4-6), +that God alone is life, and that men and angels are recipients of life +from Him. Moreover, that God is in man and that He makes His abode with +him, is known from the Word; for which reason it is customary for +preachers to declare that men ought to prepare themselves to receive God, +that He may enter into them, and be in their hearts, that they may be His +dwelling-place. The devout man says the same in his prayers, and some +speak more openly respecting the Holy Spirit, which they believe to be in +them when they are in holy zeal, and from that zeal they think, speak, and +preach. That the Holy Spirit is the Lord, and not a God who is a person by +Himself, has been shown in The Doctrine of the New Jerusalem Concerning +the Lord (n. 51-53). For the Lord declares: + + In that day ye shall know that ye are in Me, and I in you + (John 14:20; so also in chap. 15:4, 5; and chap. 17:23). + +360. Now because the Lord is Divine Love and Divine Wisdom, and these +two essentially are Himself, it is necessary, in order that He may abide +in man and give life to man, that He should create and form in man +receptacles and abodes for Himself; the one for love and the other for +wisdom. These receptacles and abodes in man are called will and +understanding; the receptacle and abode of love is called the will, and +the receptacle and abode of wisdom is called the understanding. That +these two are the Lord's in man, and that from these two man has all his +life, will be seen in what follows. + +361. That every man has these two, will and understanding, and that they +are distinct from each other, as love and wisdom are distinct, is known +and is not known in the world. It is known from common perception, but it +is not known from thought and still less from thought when written out; +for who does not know from common perception that the will and the +understanding are two distinct things in man? For every one perceives +this when he hears it stated, and may himself say to another, This man +means well, but does not understand clearly; while that one's understanding +is good, but his will is not; I like the man whose understanding and will +are both good; but I do not like him whose understanding is good and his +will bad. Yet when he thinks about the will and the understanding he does +not make them two and distinguish them, but confounds them, since his +thought then acts in common with the bodily sight. When writing he +apprehends still less that will and understanding are two distinct things, +because his thought then acts in common with the sensual, that is, with +what is the man's own. From this it is that some can think and speak well, +but cannot write well. This is common with women. It is the same with many +other things. Is it not known by everyone from common perception that a +man whose life is good is saved, but that a man whose life is bad is +condemned? Also that one whose life is good will enter the society of +angels, and will there see, hear, and speak like a man? Also that one who +from justice does what is just and from what is right does right, has a +conscience? But if one lapses from common perception, and submits these +things to thought, he does not know what conscience is; or that the soul +can see, hear, and speak like a man; or that the good of life is anything +except giving to the poor. And if from thought you write about these +things, you confirm them by appearances and fallacies, and by words of +sound but of no substance. For this reason many of the learned who have +thought much, and especially who have written much, have weakened and +obscured, yea, have destroyed their common perception; while the simple +see more clearly what is good and true than those who think themselves +their superiors in wisdom. This common perception comes by influx from +heaven, and descends into thought even to sight; but thought separated +from common perception falls into imagination from the sight and from +what is man's own. You may observe that this is so. Tell some truth to +any one that is in common perception, and he will see it; tell him that +from God and in God we are and live and are moved, and he will see it; +tell him that God dwells with man in love and in wisdom, and he will see +it; tell him further that the will is the receptacle of love, and the +understanding of wisdom, and explain it a little, and he will see it; +tell him that God is Love itself and Wisdom itself, and he will see it; +ask him what conscience is, and he will tell you. But say the same things +to one of the learned, who has not thought from common perception, but +from principles or from ideas obtained from the world through sight, and +he will not see. Then consider which is the wiser. + +362. WILL AND UNDERSTANDING, WHICH ARE THE RECEPTACLES OF LOVE AND WISDOM, +ARE IN THE BRAINS, IN THE WHOLE AND IN EVERY PART OF THEM, AND THEREFROM +IN THE BODY, IN THE WHOLE AND IN EVERY PART OF IT. + +This shall be shown in the following order: + +(1) Love and wisdom, and will and understanding therefrom, make the very +life of man. + +(2) The life of man in its first principles is in the brains, and in its +derivatives in the body. + +(3) Such as life is in its first principles, such it is in the whole and +in every part. + +(4) By means of first principles life is in the whole from every part, +and in every part from the whole. + +(5) Such as the love is, such is the wisdom, consequently such is the man. + +363. (1) Love and wisdom, and will and understanding therefrom, make the +very life of man. Scarcely any one knows what life is. When one thinks +about life, it seems as if it were a fleeting something, of which no +distinct idea is possible. It so seems because it is not known that God +alone is life, and that His life is Divine Love and Divine Wisdom. From +this it is evident that in man life is nothing else than love and wisdom, +and that there is life in man in the degree in which he receives these. +It is known that heat and light go forth from the sun, and that all things +in the universe are recipients and grow warm and bright in the degree in +which they receive. So do heat and light go forth from the sun where the +Lord is; the heat going forth therefrom is love, and the light wisdom (as +shown in Part Second). Life, therefore, is from these two which go forth +from the Lord as a sun. That love and wisdom from the Lord is life can be +seen also from this, that man grows torpid as love recedes from him, and +stupid as wisdom recedes from him, and that were they to recede altogether +he would become extinct. There are many things pertaining to love which +have received other names because they are derivatives, such as affections, +desires, appetites, and their pleasures and enjoyments; and there are many +things pertaining to wisdom, such as perception, reflection, recollection, +thought, intention to an end; and there are many pertaining to both love +and wisdom, such as consent, conclusion, and determination to action; +besides others. All of these, in fact, pertain to both, but they are +designated from the more prominent and nearer of the two. From these two +are derived ultimately sensations, those of sight, hearing, smell, taste, +and touch, with their enjoyments and pleasures. It is according to +appearance that the eye sees; but it is the understanding that sees +through the eye; consequently seeing is predicated also of the +understanding. The appearance is that the ear hears; but it is the +understanding that hears through the ear; consequently hearing is +predicated also of attention and giving heed, which pertain to the +understanding. The appearance is that the nose smells, and the tongue +tastes but it is the understanding that smells and also tastes by virtue +of its perception; therefore smelling and tasting are predicated also of +perception. So in other cases. The sources of all these are love and +wisdom; from which it can be seen that these two make the life of man. + +364. Everyone sees that the understanding is the receptacle of wisdom, +but few see that the will is the receptacle of love. This is because the +will does not act at all by itself, but only through the understanding; +also because the love of the will, in passing over into the wisdom of the +understanding, is first changed into affection, and thus passes over; and +affection is not perceived except by something pleasant in thinking, +speaking, and acting, which is not noticed. Still it is evident that love +is from the will, for the reason that everyone wills what he loves, and +does not will what he does not love. + +365. (2) The life of man in its first principles is in the brains, and in +its derivatives in the body. In first principles means in its firsts, and +in derivatives means in what is brought forth and formed from its firsts. +By life in first principles is meant will and understanding. These two are +what are in their first principles in the brains, and in their derivatives +in the body. It is evident that the first principles or firsts of life are +in the brains: + +(1) From the feeling itself; since man perceives, when he exerts his mind +and thinks, that he thinks in the brain. He draws in as it were the sight +of the eye, contracts the forehead, and perceives the mental process to be +within, especially inside the forehead and somewhat above it. + +(2) From man's formation in the womb; in that the brain or head is first +developed, and continues for some time larger than the body. + +(3) In that the head is above and the body below; and it is according to +order for the higher to act upon the lower, and not the reverse. + +(4) In that, when the brain is injured in the womb or by a wound or by +disease, or by excessive application, thought is weakened and sometimes +the mind becomes deranged. + +(5) In that all the external senses of the body sight, hearing, smell, and +taste, with touch (the universal sense) as also speech, are in the front +part of the head, which is called the face, and communicate immediately +through fibers with the brains, and derive therefrom their sensitive and +active life. + +(6) It is from this that affections, which are of love, appear imaged +forth in the face, and that thoughts, which are of wisdom, are revealed +in a kind of sparkle of the eyes. + +(7) Anatomy teaches that all fibers descend from the brains through the +neck into the body, and that none ascend from the body through the neck +into the brains. And where the fibers are in their first principles or +firsts, there life is in its first principles or firsts. Will any one +venture to deny that life has its origin where the fibers have their +origin? + +(8) Ask any one of common perception where his thought resides or where +he thinks, and he will say, In the head. Then appeal to some one who has +assigned the seat of the soul to some gland or to the heart or somewhere +else, and ask him where affection and thought therefrom are in their +firsts, whether they are not in the brain? and he will answer, No, or +that he does not know. The cause of this ignorance may be seen above +(n. 361). + +366. (3) Such as life is in its first principles, such it is in the whole +and in every part. That this may be perceived, it shall now be told where +in the brains these first principles are, and how they become derivative. +Anatomy shows where in the brains these first principles are; it teaches +that there are two brains; that these are continued from the head into +the spinal column; that they consist of two substances, called cortical +substance and medullary substance; that cortical substance consists of +innumerable gland-like forms, and medullary substance of innumerable +fiber-like forms. Now as these little glands are heads of fibrils, they +are also their first principles. For from these, fibers begin and +thereupon go forth, gradually bundling themselves into nerves. These +bundles or nerves, when formed, descend to the organs of sense in the +face, and to the organs of motion in the body, and form them. Consult +any one skilled in the science of anatomy, and you will be convinced. +This cortical or glandular substance constitutes the surface of the +cerebrum, and also the surface of the corpora striata, from which +proceeds the medulla oblongata; it also constitutes the middle of the +cerebellum, and the middle of the spinal marrow. But medullary or +fibrillary substance everywhere begins in and proceeds from the cortical; +out of it nerves arise, and from them all things of the body. That this +is true is proved by dissection. They who know these things, either from +the study of anatomical science or from the testimony of those who are +skilled in the science, can see that the first principles of life are in +the same place as the beginnings of the fibers, and that fibers cannot +go forth from themselves, but must go forth from first principles. These +first principles, that is, beginnings, which appear as little glands, +are almost countless; their multitude may be compared to the multitude +of stars in the universe; and the multitude of fibrils coming out of them +may be compared to the multitude of rays going forth from the stars and +bearing their heat and light to the earth. The multitude of these little +glands may also be compared to the multitude of angelic societies in the +heavens, which also are countless, and, I have been told, are in like +order as the glands. Also the multitude of fibrils going out from these +little glands may be compared to the spiritual truths and goods which in +like manner flow down from the angelic societies like rays. From this it +is that man is like a universe, and like a heaven in least form (as has +been frequently said and shown above). From all which it can now be seen +that such as life is in first principles, such it is in derivatives; or +such as it is in its firsts in the brains, such it is in the things +arising therefrom in the body. + +367. (4) By means of first principles life is in the whole from every +part, and in every part from the whole. This is because the whole, which +is the brain and the body together, is originally made up of nothing but +fibers proceeding from their first principles in the brains. It has no +other origin, as is evident from what has been shown just above (n. 366); +consequently, the whole is from every part; and by means of these first +principles life is in every part from the whole, because the whole +dispenses to each part its task and needs, thereby making it to be a part +in the whole. In a word, the whole has existence from the parts, and the +parts have permanent existence from the whole. That there is such +reciprocal communion, and conjunction thereby, is clear from many things +in the body. For the same order prevails there as in a state, commonwealth, +or kingdom; the community has its existence from the individuals which are +its parts, and the parts or individuals have permanent existence from the +community. It is the same with every thing that has form, most of all in +man. + +368. (5) Such as the love is, such is the wisdom, consequently such is +the man. For such as the love and wisdom are, such are the will and +understanding, since the will is the receptacle of love, and the +understanding of wisdom, as has been shown above; and these two make +the man and his character. Love is manifold, so manifold that its +varieties are limitless; as can be seen from the human race on the +earths and in the heavens. There is no man or angel so like another that +there is no difference. Love is what distinguishes; for every man is his +own love. It is supposed that wisdom distinguishes; but wisdom is from +love; it is the form of love; love is the esse of life, and wisdom is +the existere of life from that esse. In the world it is believed that +the understanding makes the man; but this is believed because the +understanding can be elevated, as was shown above, into the light of +heaven, giving man the appearance of being wise; yet so much of the +understanding as transcends, that is to say, so much as is not of the +love, although it appears to be man's and therefore to determine man's +character, is only an appearance. For so much of the understanding as +transcends is, indeed, from the love of knowing and being wise, but not +at the same time from the love of applying to life what man knows and is +wise in. Consequently, in the world it either in time passes away or +lingers outside of the things of memory in its mere borders as something +ready to drop off; and therefore after death it is separated, no more of +it remaining than is in accord with the spirit's own love. Inasmuch as +love makes the life of man, and thus the man himself, all societies of +heaven, and all angels in societies, are arranged according to affections +belonging to love, and no society nor any angel in a society according to +anything of the understanding separate from love. So likewise in the hells +and their societies, but in accordance with loves opposite to the heavenly +loves. From all this it can be seen that such as the love is such is the +wisdom, and consequently such is the man. + +369. It is acknowledged, indeed, that man is such as his reigning love +is, but only in respect to his mind and disposition, not in respect to +his body, thus not wholly. But it has been made known to me by much +experience in the spiritual world, that man from head to foot, that is, +from things primary in the head to the outmosts in the body, is such as +his love is. For all in the spiritual world are forms of their own love; +the angels forms of heavenly love, the devils of hellish love; the devils +deformed in face and body, but the angels beautiful in face and body. +Moreover, when their love is assailed their faces are changed, and if much +assailed they wholly disappear. This is peculiar to that world, and so +happens because their bodies make one with their minds. The reason is +evident from what has been said above, that all things of the body are +derivatives, that is, are things woven together by means of fibers out of +first principles, which are receptacles of love and wisdom. Howsoever +these first principles may be, their derivatives cannot be different; +therefore wherever first principles go their derivatives follow, and +cannot be separated. For this reason he who raises his mind to the Lord +is wholly raised up to Him, and he who casts his mind down to hell is +wholly cast down thither; consequently the whole man, in conformity to his +life's love, comes either into heaven or into hell. That man's mind is a +man because God is a Man, and that the body is the mind's external, which +feels and acts, and that they are thus one and not two, is a matter of +angelic wisdom. + +370. It is to be observed that the very forms of man's members, organs, +and viscera, as regards the structure itself, are from fibers that arise +out of their first principles in the brains; but these become fixed by +means of such substances and matters as are in earths, and from earths +in air and in ether. This is effected by means of the blood. Consequently, +in order that all parts of the body may be maintained in their formation +and rendered permanent in their functions, man requires to be nourished +by material food, and to be continually renewed. + +371. THERE IS A CORRESPONDENCE OF THE WILL WITH THE HEART, AND OF THE +UNDERSTANDING WITH THE LUNGS. + +This shall be shown in the following series: + +(1) All things of the mind have relation to the will and understanding, +and all things of the body to the heart and lungs. + +(2) There is a correspondence of the will and understanding with the +heart and lungs, consequently a correspondence of all things of the +mind with all things of the body. + +(3) The will corresponds to the heart. + +(4) The understanding corresponds to the lungs. + +(5) By means of this correspondence many arcana relating to the will and +understanding, thus also to love and wisdom, may be disclosed. + +(6) Man's mind is his spirit, and the spirit is the man, while the body +is the external by means of which the mind or spirit feels and acts in +its world. + +(7) The conjunction of man's spirit with his body is by means of the +correspondence of his will and understanding with his heart and lungs, +and their separation is from non-correspondence. + +372. (1) All things of the mind have relation to the will and +understanding, and all things of the body to the heart and lungs. By the +mind nothing else is meant than the will and understanding, which in +their complex are all things that affect man and all that he thinks, thus +all things of man's affection and thought. The things that affect man +are of his will, and the things that he thinks are of his understanding. +That all things of man's thought are of his understanding is known, since +he thinks from the understanding; but it is not so well known that all +things of man's affection are of his will, this is not so well known +because when man is thinking he pays no attention to the affection, but +only to what he is thinking; just as when he hears a person speaking, he +pays no attention to the tone of the voice but only to the language. Yet +affection is related to thought as the tone of the voice is to the +language; consequently the affection of the one speaking is known by the +tone, and his thought by the language. Affection is of the will, because +all affection is of love, and the will is the receptacle of love, as was +shown above. He that is not aware that affection is of the will confounds +affection with understanding, for he declares it to be one with thought, +yet they are not one but act as one. That they are confounded is evident +from the common expression, I think I will do this, meaning, I will to do +it. But that they are two is also evident from a common expression, I wish +to think about this matter; and when one thinks about it, the affection of +the will is present in the thought of the understanding, like the tone in +speech, as was said before. That all parts of the body have relation to +the heart and lungs is known, but that there is a correspondence of the +heart and lungs with the will and understanding is not known. This subject +will therefore be treated in what follows. + +373. Because the will and understanding are the receptacles of love and +wisdom, these two are organic forms, or forms organized out of the purest +substances; for such they must be to be receptacles. It is no objection +that their organization is imperceptible to the eye; it lies beyond the +reach of vision, even when this is increased by the microscope. The +smallest insects are also too small to be seen, yet they have organs of +sense and motion, for they feel, walk, and fly. That they have brains, +hearts, pulmonary pipes, and viscera, acute observers have discovered from +their anatomy by means of the microscope. Since minute insects themselves +are not visible, and still less so their component viscera, and since it +is not denied that they are organized even to each single particle in +them, how can it be said that the two receptacles of love and wisdom, +called will and understanding, are not organic forms? How can love and +wisdom, which are life from the Lord, act upon what is not a subject, or +upon what has no substantial existence? Without organic forms, how can +thought inhere; and from thought inherent in nothing can one speak? Is +not the brain, where thought comes forth, complete and organized in every +part? The organic forms themselves are there visible even to the naked +eye; and the receptacles of the will and understanding, in their first +principles, are plainly to be seen in the cortical substance, where they +are perceptible as minute glands (On which see above, n. 366). Do not, +I pray, think of these things from an idea of vacuum. Vacuum is nothing, +and in nothing nothing takes place, and from nothing nothing comes forth. +(On the idea of vacuum, see above, n. 82.) + +374. (2) There is a correspondence of the will and understanding with the +heart and lungs, consequently a correspondence of all things of the mind +with all things of the body. This is new: it has hitherto been unknown +because it has not been known what the spiritual is, and how it differs +from the natural; therefore it has not been known what correspondence is; +for there is a correspondence between things spiritual and things natural, +and by means of correspondence they are conjoined. It is said that +heretofore there has been no knowledge of what the spiritual is, or of +what its correspondence with the natural is and therefore what +correspondence is; yet these might have been known. Who does not know +that affection and thought are spiritual, therefore that all things of +affection and thought are spiritual? Who does not know that action and +speech are natural, therefore that all things of action and speech are +natural: who does not know that affection and thought, which are +spiritual, cause man to act and to speak? From this who cannot see what +correspondence is between things spiritual and things natural? Does not +thought make the tongue speak, and affection together with thought make +the body act? There are two distinct things: I can think without speaking, +and I can will without acting; and the body, it is known, neither thinks +nor wills, but thought falls into speech, and will descends into action. +Does not affection also beam forth from the face, and there exhibit a +type of itself? This everyone knows. Is not affection, regarded in itself, +spiritual, and the change of countenance, called the expression, natural? +From this who might not conclude that there is correspondence; and +further, a correspondence of all things of the mind with all things of +the body; and since all things of the mind have relation to affection +and thought, or what is the same, to the will and understanding, and all +things of the body to the heart and lungs, - that there is a correspondence +of the will with the heart and of the understanding with the lungs? Such +things have remained unknown, though they might have been known, because +man has become so external as to be unwilling to acknowledge anything +except the natural. This has become the joy of his love, and from that +the joy of his understanding; consequently it has become distasteful to +him to raise his thought above the natural to anything spiritual separate +from the natural; therefore, from his natural love and its delights, he +can think of the spiritual only as a purer natural, and of correspondence +only as a something flowing in by continuity; yea, the merely natural man +cannot think of anything separate from the natural; any such thing to him +is nothing. Again, these things have not heretofore been seen and known, +because everything of religion, that is, everything called spiritual, has +been banished from the sight of man by the dogma of the whole Christian +world, that matters theological, that is, spiritual, which councils and +certain leaders have decreed, are to be believed blindly because (as they +say) they transcend the understanding. Some, therefore, have imagined the +spiritual to be like a bird flying above the air in an ether to which the +sight of the eye does not reach; when yet it is like a bird of paradise, +which flies near the eye, even touching the pupil with its beautiful +wings and longing to be seen. By the sight of the eye intellectual vision +is meant. + +375. The correspondence of the will and understanding with the heart and +lungs cannot be abstractly proved, that is, by mere reasonings, but it +may be proved by effects. It is much the same as it is with the causes of +things which can be seen rationally, yet not clearly except by means of +effects; for causes are in effects, and by means of effects make +themselves visible; and until causes are thus made visible, the mind is +not assured respecting them. In what follows, the effects of this +correspondence will be described. But lest any one should fall into ideas +of this correspondence imbibed from hypotheses about the soul, let him +first read over carefully the propositions in the preceding chapter, as +follows: Love and wisdom, and the will and understanding therefrom, make +the very life of man (n. 363, 365). The life of man is in first principles +in the brains, and in derivatives in the body (n. 365). Such as life is +in first principles, such it is in the whole and in every part (n. 366). +By means of these first principles life is in the whole from every part, +and in every part from the whole (n. 367). Such as the love is, such is +the wisdom, consequently such is the man (n. 368). + +376. It is permitted to introduce here, in the way of evidence, a +representation of the correspondence of the will and understanding with +the heart and lungs which was seen in heaven among the angels. By a +wonderful flowing into spiral movements, such as no words can express, +the angels formed the likeness of a heart and the likeness of lungs, with +all the interior structures therein; and in this they were falling in with +the flow of heaven, for heaven from the inflowing of love and wisdom from +the Lord strives to come into such forms. They thus represented the +conjunction of the heart and lungs, and at the same time the correspondence +of these with the love of the will and with the wisdom of the +understanding. This correspondence and union they called the heavenly +marriage; saying that in the whole body, and in its several members, +organs, and viscera, it is the same as in the things belonging to the +heart and lungs; also that where the heart and lungs do not act, each in +its turn, there can be no motion of life from any voluntary principle, and +no sensation of life from any intellectual principle. + +377. Inasmuch as the correspondence of the heart and lungs With the will +and understanding is treated of in what now follows, and upon this +correspondence is based that of all parts of the body, namely, the members, +the organs of the senses, and the viscera throughout the body, and inasmuch +as the correspondence of natural things with spiritual has been heretofore +unknown, and yet is amply shown in two works, one of which treats of Heaven +and Hell and the other, the Arcana Coelestia, of the spiritual sense of the +Word in Genesis and Exodus, I will here point out what has been written and +shown in those two works respecting correspondence. In the work on Heaven +and Hell: The correspondence of all things of heaven with all things of man +(n. 87-102). The correspondence of all things of heaven with all things on +earth (n. 103-115). In the Arcana Coelestia, the work on the spiritual +sense of the Word in Genesis and Exodus: The correspondence of the face and +its expressions with the affections of the mind (n. 1568, 2988, 2989, 3631, +4796, 4797, 4800, 5165, 5168, 5695, 9306). The correspondence of the body, +its gestures and actions, with things intellectual and things voluntary +(n. 2988, 3632, 4215). The correspondence of the senses in general (n. +4318-4330). The correspondence of the eyes and of their sight (n. 4403- +4420). The correspondence of the nostrils and of smell (n. 4624-4634). +The correspondence of the ear, and of hearing (n. 4652-4660). The +correspondence of the tongue and of taste (n. 4791-4805). The +correspondence of the hands, arms, shoulders and feet (n. 4931-4953). +The correspondence of the loins and organs of generation (n. 5050-5062). +Thy correspondence of the internal viscera of the body, especially of +the stomach, thymus gland, the receptacle and ducts of the chyle and +lacteals, and of the mesentery (n. 5171-5180, 5181, 5189). The +correspondence of the spleen (n. 9698). The correspondence of the +peritonaeum, kidneys and bladder (n. 5377-5385). The correspondence of +the liver, and of the hepatic, cystic and pancreatic ducts (n. 5183-5185). +The correspondence of the intestines (n. 5392-5395, 5379). The +correspondence of the bones (n. 5560-5564). The correspondence of the +skin (n. 5552-5559). The correspondence of heaven with man (n. 911, 1900, +1982, 2996-2998, 3624-3649, 3741-3745, 3884, 4051, 4279, 4403, 4423, 4524, +4525, 6013, 6057, 9279, 9632). All things that exist in the natural world +and in its three kingdoms correspond to all things which appear in the +spiritual world (n. 1632, 1831, 1881, 2758, 2990-3003, 3213-3227, 3483, +3624-3649, 4044, 4053, 4116, 4366, 4939, 5116, 5377, 5428, 5477, 8211, +9280). All things that appear in the heavens are correspondences (n. 1521, +1532, 1619-1625, 1807, 1808, 1971, 1974, 1977, 1980, 1981, 2299, 2601, +3213-3226, 3349, 3350, 3475-3585, 3748, 9481, 9570, 9576, 9577). The +correspondence of the sense of the letter of the Word and of its +spiritual sense is treated of in the Arcana Coelestia throughout; and +on this subject see also the Doctrine of the New Jerusalem concerning +the Sacred Scripture (n. 5-26, 27-65). + +378. (3) The will corresponds to the heart. This can not be seen so +clearly taken by itself as when the will is considered in its effects +(as was said above). Taken by itself it can be seen by this, that all +affections, which are of love, induce changes in the heart's pulsations, +as is evident from the pulse of the arteries, which act synchronously +with the heart. The heart's changes and pulsations in accordance with +the love's affections are innumerable. Those felt by the finger are only +that the beats are slow or quick, high or low, weak or strong, regular or +irregular, and so on; thus that there is a difference in joy and in +sorrow, in tranquillity of mind and in wrath, in fearlessness and in +fear, in hot diseases and in cold, and so on. Because the two motions of +the heart, systolic and diastolic, change and vary in this manner +according to the affections of each one's love, many of the ancient and +after them some modern writers have assigned the affections to the heart, +and have made the heart their dwelling-place. From this have come into +common language such expressions as a stout heart, a timid heart, a joyful +heart, a sad heart, a soft heart, a hard heart, a great heart, a weak +heart, a whole heart, a broken heart, a heart of flesh, a heart of stone; +likewise being gross, or soft, or tender in heart; giving the heart to a +thing, giving a single heart, giving a new heart, laying up in the heart, +receiving in the heart, not reaching the heart, hardening one's heart, a +friend at heart; also the terms concord, discord, folly [vecordia], and +other similar terms expressive of love and its affections. There are like +expressions in the Word, because the Word was written by correspondences. +Whether you say love or will it is the same, because the will is the +receptacle of love, as was explained above. + +379. It is known that there is vital heat in man and in every living +creature; but its origin is not known. Every one speaks of it from +conjecture, consequently such as have known nothing of the correspondence +of natural things with spiritual have ascribed its origin, some to the +sun's heat, some to the activity of the parts, some to life itself; but +as they have not known what life is, they have been content with the mere +phrase. But any one who knows that there is a correspondence of love and +its affections with the heart and its derivations may know that the +origin of vital heat is love. For love goes forth as heat from the +spiritual sun where the Lord is, and moreover is felt as heat by the +angels. This spiritual heat which in its essence is love, is what inflows +by correspondence into the heart and its blood, and imparts heat to it, +and at the same time vivifies it. That a man grows hot, and, as it were, +is fired, according to his love and the degree of it, and grows torpid +and cold according to its decrease, is known, for it is felt and seen; +it is felt by the heat throughout the body, and seen by the flushing of +the face; and on the other hand, extinction of love is felt by coldness +in the body, and is seen by paleness in the face. Because love is the +life of man, the heart is the first and the last of his life; and because +love is the life of man, and the soul maintains its life in the body by +means of the blood, in the Word blood is called the soul (Gen. 9:4; +Levit. 17:14). The various meanings of soul will be explained in what +follows. + +380. The redness, also, of the blood is from the correspondence of the +heart and the blood with love and its affection; for in the spiritual +world there are all kinds of colors, of which red and white are the +fundamental, the rest deriving their varieties from these and from their +opposites, which are a dusky fire color and black. Red there corresponds +to love, and white to wisdom. Red corresponds to love because it +originates in the fire of the spiritual sun, and white corresponds to +wisdom because it originates in the light of that sun. And because there +is a correspondence of love with the heart, the blood must needs be red, +and reveal its origin. For this reason in the heavens where love to the +Lord reigns the light is flame-colored, 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 linen garments. + +381. The heavens are divided into two kingdoms, one called celestial, the +other spiritual; in the celestial kingdom love to the Lord reigns, and in +the spiritual kingdom wisdom from that love. The kingdom where love reigns +is called heaven's cardiac kingdom, the one where wisdom reigns is called +its pulmonic kingdom. Be it known, that the whole angelic heaven in its +aggregate represents a single man, and before the Lord appears as a single +man; consequently its heart makes one kingdom and its lungs another. For +there is a general cardiac and pulmonic movement throughout heaven, and a +particular movement therefrom in each angel. The general cardiac and +pulmonic movement is from the Lord alone, because love and wisdom are from +Him alone. For these two movements are in the sun where the Lord is and +which is from the Lord, and from that in the angelic heavens and in the +universe. Banish spaces and think of omnipresence, and you will be +convinced that it is so. That the heavens are divided into two kingdoms, +celestial and spiritual, see the work on Heaven and Hell (n. 20-28); and +that the whole angelic heaven in the aggregate represents a single man +(n. 59-67). + +382. (4) The understanding corresponds to the lungs. This follows from +what has been said of the correspondence of the will with the heart; for +there are two things, will and understanding, which reign in the spiritual +man, that is, in the mind, and there are two things, heart and lungs, which +reign in the natural man, that is, in the body; and there is correspondence +(as was said above) of all things of the mind with all thinks of the body; +from which it follows that as the will corresponds to the heart, so the +understanding corresponds to the lungs. Moreover, that the understanding +corresponds to the lungs any one may observe in himself, both from his +thought and from his speech. (1) From thought: No one is able to think +except with the concurrence and concordance of the pulmonary respiration; +consequently, when he thinks tacitly he breathes tacitly, if he thinks +deeply he breathes deeply; he draws in the breath and lets it out, +contracts and expands the lungs, slowly or quickly, eagerly, gently, or +intently, all in conformity to his thought, thus to the influx of affection +from love; yea, if he hold the breath entirely he is unable to think, +except in his spirit by its respiration, which is not manifestly perceived. +(2) From speech: Since not the least vocal sound flows forth from the mouth +without the concurrent aid of the lungs, - for the sound, which is +articulated into words, all comes forth from the lungs through the trachea +and epiglottis, - therefore, according to the inflation of these bellows +and the opening of the passage the voice is raised even to a shout, and +according to their contraction it is lowered; and if the passage is +entirely closed speech ceases and thought with it. + +383. Since the understanding corresponds to the lungs and thought +therefrom to the respiration of the lungs, in the Word, "soul" and "spirit" +signify the understanding; for example: + + Thou shalt love the Lord thy God with all thy heart and with all + thy soul (Matt. 22:37). + + God will give a new heart and a new spirit (Ezek. 36:26; Psalm 51:10). + +That "heart" signifies the love of the will was shown above; therefore +"soul" and "spirit" signify the wisdom of the understanding. That the +spirit of God, also called the Holy Spirit, means Divine Wisdom, and +therefore Divine Truth which is the light of men, may be seen in The +Doctrine of the New Jerusalem concerning the Lord (n. 50, 51), therefore, + + The Lord breathed on His disciples, and said, Receive ye the Holy + Spirit (John 20:22); + +for the same reason it is said that: + + Jehovah God breathed into the nostrils of Adam the breath of lives, + and he was made into a living soul (Gen. 2:7); + +also He said to the prophet: + + Prophesy upon the breath, and say unto the wind, Come from the four + winds, O breath, and breathe upon these slain, that they may live + (Ezek. 37:9); + +likewise in other places; therefore the Lord is called "the breath of the +nostrils," and "the breath of life." Because respiration passes through +the nostrils, perception is signified by them; and an intelligent man is +said to be keen-scented, and an unintelligent man to be dull-scented. For +the same reason, spirit and wind in the Hebrew, and in some other +languages, are the same word; for the word spirit is derived from a word +that means breathing; and therefore when a man dies he is said to give +up the ghost [anima]. It is for the same reason that men believe the +spirit to be wind, or an airy something like breath breathed out from the +lungs, and the soul to be of like nature. From all this it can be seen +that to "love God with all the heart and all the soul" means to love Him +with all the love and with all the understanding, and to "give a new heart +and a new spirit" means to give a new will and a new understanding. +Because "spirit" signifies understanding, it is said of Bezaleel: + + That he was filled with the spirit of wisdom, of intelligence, and + of knowledge (Exod. 31:3); + +and of Joshua: + + That he was filled with the spirit of wisdom (Deut. 34:9); + +and Nebuchadnezzar says of Daniel: + + That an excellent spirit of knowledge, of intelligence, and of + wisdom, was in him (Dan. 5:11, 12, 14); + +and it is said in Isaiah: + + They that err in spirit shall learn intelligence (29:24); + +likewise in many other places. + +384. Since all things of the mind have relation to the will and +understanding, and all things of the body to the heart and lungs, there +are in the head two brains, distinct from each other as will and +understanding are distinct. The cerebellum is especially the organ of +the will, and the cerebrum of the understanding. Likewise the heart and +lungs in the body are distinct from the remaining parts there. They are +separated by the diaphragm, and are enveloped by their own covering, +called the pleura, and form that part of the body called the chest. In +the other parts of the body, called members, organs, and viscera, there +is a joining together of the two, and thus there are pairs; for instance, +the arms, hands, loins, feet, eyes, and nostrils; and within the body +the kidneys, ureters, and testicles; and the viscera which are not in +pairs are divided into right and left. Moreover, the brain itself is +divided into two hemispheres, the heart into two ventricles, and the +lungs into two lobes; the right of all these having relation to the good +of truth, and the left to the truth of good, or, what is the same, the +right having relation to the good of love from which is the truth of +wisdom, and the left having relation to the truth of wisdom which is +from the good of love. And because the conjunction of good and truth is +reciprocal, and by means of that conjunction the two become as it were +one, therefore the pairs in man act together and conjointly in functions, +motions, and senses. + +385. (5) By means of this correspondence many arcana relating to the will +and understanding, thus also to love and wisdom, may be disclosed. In the +world it is scarcely known what the will is or what love is, for the +reason that man is not able, by himself, to love, and from love to will, +although he is able as it were by himself to exercise intelligence and +thought; just as he is not able of himself to cause the heart to beat, +although he is able of himself to cause the lungs to respire. Now because +it is scarcely known in the world what the will is or what love is, but +it is known what the heart and the lungs are, - for these are objects of +sight and can be examined, and have been examined and described by +anatomists, while the will and the understanding are not objects of sight, +and cannot be so examined - therefore when it is known that these +correspond, and by correspondence act as one, many arcana relating to +the will and understanding may be disclosed that could not otherwise be +disclosed; those for instance relating to the conjunction of the will +with the understanding, and the reciprocal conjunction of the +understanding with the will; those relating to the conjunction of love +with wisdom, and the reciprocal conjunction of wisdom with love; also +those relating to the derivation of love into affections, and to the +consociation of affections, to their influx into perceptions and +thoughts, and finally their influx according to correspondence into the +bodily acts and senses. These and many other arcana may be both disclosed +and illustrated by the conjunction of the heart and lungs, and by the +influx of the blood from the heart into the lungs, and reciprocally from +the lungs into the heart, and therefrom through the arteries into all the +members, organs and viscera of the body. + +386. (6) Man's mind is his spirit, and the spirit is the man, while the +body is an external by means of which the mind or spirit feels and acts +in its world. That man's mind is his spirit, and that the spirit is the +man, can hardly enter the faith of those who have supposed the spirit to +be wind, and the soul to be an airy something like breath breathed out +from the lungs. For they say, How can the spirit, when it is spirit, be +the man, and how can the soul, when it is soul, be the man? They think +in the same way of God because He is called a Spirit. This idea of the +spirit and the soul has come from the fact that spirit and wind in some +languages are the same word; also, that when a man dies, he is said to +give up the ghost or spirit; also, that life returns, after suffocation +or swooning, when the spirit or breath of the lungs comes back. Because +in these cases nothing but the breath or air is perceived, it is concluded +from the eye and bodily sense that the spirit and soul of man after death +is not the man. From this corporeal conclusion about the spirit and soul, +various hypotheses have arisen, and these have given birth to a belief +that man after death does not become a man until the day of the last +judgment, and that meanwhile his spirit remains somewhere or other +awaiting reunion with the body, according to what has been shown in the +Continuation concerning the Last Judgment (n. 32-38). Because man's mind +is his spirit, the angels, who also are spirits, are called minds. + +387. Man's mind is his spirit, and the spirit is the man, because by the +mind all things of man's will and understanding are meant, which things +are in first principles in the brains and in derivatives in the body; +therefore in respect to their forms they are all things of man. This +being so, the mind (that is, the will and understanding) impels the body +and all its belongings at will. Does not the body do whatever the mind +thinks and wills? Does not the mind incite the ear to hear, and direct +the eye to see, move the tongue and the lips to speak, impel the hands +and fingers to do whatever it pleases, and the feet to walk whither it +will? Is the body, then, anything but obedience to its mind; and can the +body be such unless the mind is in its derivatives in the body? Is it +consistent with reason to think that the body acts from obedience simply +because the mind so wills? in which case they should be two, the one above +and the other below, one commanding, the other obeying. As this is in no +way consistent with reason, it follows that man's life is in its first +principles in the brains, and in its derivatives in the body (according +to what has been said above, n. 365); also that such as life is in first +principles, such it is in the whole and in every part (n. 366); and by +means of these first principles life is in the whole from every part, and +in every part from the whole (n. 367). That all things of the mind have +relation to the will and understanding, and that the will and understanding +are the receptacles of love and wisdom from the Lord, and that these two +make the life of man, has been shown in the preceding pages. + +388. From what has now been said it can also be seen that man's mind is +the man himself. For the primary texture of the human form, that is, the +human form itself with each and every thing thereof, is from first +principles continued from the brain through the nerves, in the manner +described above. It is this form into which man comes after death, who +is then called a spirit or an angel, and who is in all completeness a man, +but a spiritual man. The material form that is added and superinduced in +the world, is not a human form by itself, but only by virtue of the +spiritual form, to which it is added and superinduced that man may be +enabled to perform uses in the natural world, and also to draw to himself +out of the purer substances of the world a fixed containant of spiritual +things, and thus continue and perpetuate life. It is a truth of angelic +wisdom that man's mind, not alone in general, but in every particular, is +in a perpetual conatus toward the human form, for the reason that God is +a Man. + +389. That man may be man there must be no part lacking, either in head or +in body, that has existence in the complete man; since there is nothing +therein that does not enter into the human form and constitute it; for it +is the form of love and wisdom, and this, in itself considered, is Divine. +In it are all terminations of love and wisdom, which in God-Man are +infinite, but in His image, that is, in man, angel, or spirit, are finite. +If any part that has existence in man were lacking, there would be lacking +something of termination from the love and wisdom corresponding to it, +whereby the Lord might be from firsts in outmosts with man, and might from +His Divine Love through His Divine Wisdom provide uses in the created +world. + +390. (7) The conjunction of man's spirit with his body is by means of the +correspondence of his will and understanding with his heart and lungs, and +their separation is from non- correspondence. As it has heretofore been +unknown that man's mind, by which is meant the will and understanding, is +his spirit, and that the spirit is a man; and as it has been unknown that +man's spirit, as well as his body, has a pulse and respiration, it could +not be known that the pulse and respiration of the spirit in man flow into +the pulse and respiration of his body and produce them. Since, then, man's +spirit, as well as his body, enjoys a pulse and respiration, it follows +that there is a like correspondence of the pulse and respiration of man's +spirit with the pulse and respiration of his body, - for, as was said, his +mind is his spirit, - consequently, when the two pairs of motions cease to +correspond, separation takes place, which is death. Separation or death +ensues when from any kind of disease or accident the body comes into such +a state as to be unable to act in unison with its spirit, for thus +correspondence perishes, and with it conjunction; not, however, when +respiration alone ceases, but when the heart's pulsation ceases. For so +long as the heart is moved, love with its vital heat remains and preserves +life, as is evident in cases of swoon and suffocation, and in the condition +of fetal life in the womb. In a word, man's bodily life depends on the +correspondence of its pulse and respiration with the pulse and respiration +of his spirit; and when that correspondence ceases, the bodily life ceases, +and his spirit departs and continues its life in the spiritual world, +which is so similar to his life in the natural world that he does not know +that he has died. Men generally enter the spiritual world two days after +the death of the body. For I have spoken with some after two days. + +391. That a spirit, as well as a man on earth in the body enjoys a pulse +and a respiration, can only be proved by spirits and angels themselves, +when privilege is granted to speak with them. This privilege has been +granted to me. When questioned about the matter they declared that they +are just as much men as those in the world are, and possess a body as well +as they, but a spiritual body, and feel the beat of the heart in the +chest, and the beat of the arteries in the wrist, just as men do in the +natural world. I have questioned many about the matter, and they all gave +like answer. That man's spirit respires within his body has been granted +me to learn by personal experience. On one occasion angels were allowed to +control my respiration, and to diminish it at pleasure, and at length to +withdraw it, until only the respiration of my spirit remained, which I +then perceived by sense. A like experience was granted me when permitted +to learn the state of the dying (as may be seen in the work on Heaven and +Hell, n. 449). I have sometimes been brought into the respiration of my +spirit only, which I have then sensibly perceived to be in accord with +the common respiration of heaven. Also many times I have been in a state +like that of angels, and also raised up into heaven to them, and being +then out of the body in spirit, I talked with angels with a respiration +in like manner as in the world. From this and other personal evidence it +has been made clear to me that man's spirit respires, not only in the body +but also after it has left the body; that the respiration of the spirit is +so silent as not to be perceptible to man; and that it inflows into the +manifest respiration of the body almost as cause flows into effect, or +thought into the lungs and through the lungs into speech. From all this +it is also evident that conjunction of spirit and body in man is by means +of the correspondence of the cardiac and pulmonic movement in both. + +392. These two movements, the cardiac and the pulmonic, derive their +origin and persistence from this, that the whole angelic heaven, in +general and in particular, is in these two movements of life; and the +whole angelic heaven is in these movements because the Lord pours them +in from the sun, where He is, and which is from Him; for these two +movements are maintained by that sun from the Lord. It is evident that +such is their origin since all things of heaven and all things of the +world depend on the Lord through that sun in a connection, by virtue of +form, like a chain-work from the first to outmosts, also since the life +of love and wisdom is from the Lord, and all the forces of the universe +are from life. That the variation of these movements is according to the +reception of love and wisdom, also follows. + +393. More will be said in what follows of the correspondence of these +movements, as what the nature of that correspondence is in those who +respire with heaven, and what it is in those who respire with hell; also +what it is in those who speak with heaven, but think with hell, thus what +it is with hypocrites, flatterers, deceivers, and others. + +394. FROM THE CORRESPONDENCE OF THE HEART WITH THE WILL AND OF THE LUNGS +WITH THE UNDERSTANDING, EVERYTHING MAY BE KNOWN THAT CAN BE KNOWN ABOUT +THE WILL AND UNDERSTANDING, OR ABOUT LOVE AND WISDOM, THEREFORE ABOUT THE +SOUL OF MAN. + +Many in the learned world have wearied themselves with inquiries +respecting the soul; but as they knew nothing of the spiritual world, +or of man's state after death, they could only frame theories, not about +the nature of the soul, but about its operation on the body. Of the +nature of the soul they could have no idea except as something most pure +in the ether, and of its containing form they could have no idea except +as being ethereal. But knowing that the soul is spiritual, they dared not +say much about the matter openly, for fear of ascribing to the soul +something natural. With this conception of the soul, and yet knowing that +the soul operates on the body, and produces all things in it that relate +to its sensation and motion, they have wearied themselves, as was said, +with inquiries respecting the operation of the soul on the body. This +has been held by some to be effected by influx, and by some to be effected +by harmony. But as this investigation has disclosed nothing in which the +mind anxious to see the real truth can acquiesce, it has been granted me +to speak with angels, and to be enlightened on the subject by their wisdom; +the fruits of which are as follows: Man's soul, which lives after death, +is his spirit, and is in complete form a man; the soul of this form is the +will and understanding, and the soul of these is love and wisdom from the +Lord; these two are what constitute man's life, which is from the Lord +above; yet for the sake of man's reception of Him, He causes life to appear +as if it were man's; but that man may not claim life for himself as his, +and thus withdraw himself from this reception of the Lord, the Lord has +also taught that everything of love, which is called good, and everything +of wisdom, which is called truth, is from Him, and nothing of these from +man; and as these two are life, that everything of life which is life is +from Him. + +395. Since the soul in its very esse is love and wisdom, and these two in +man are from the Lord, there are created in man two receptacles, which are +also the abodes of the Lord in man; one for love, the other for wisdom, +the one for love called the will, the other for wisdom called the +understanding. Now since Love and Wisdom in the Lord are one distinctly +(as may be seen above, n. 17-22), and Divine Love is of His Divine Wisdom, +and Divine Wisdom is of His Divine Love (n. 34-39), and since these so go +forth from God-Man, that is, from the Lord, therefore these two +receptacles and abodes of the Lord in man, the will and understanding, are +so created by the Lord as to be distinctly two, and yet make one in every +operation and every sensation; for in these the will and understanding +cannot be separated. Nevertheless, to enable man to become a receptacle +and an abode of the Lord, it is provided, as necessary to this end, that +man's understanding can be raised above his proper love into some light of +wisdom in the love of which the man is not, and that he can thereby see +and be taught how he must live if he would come also into that higher +love, and thus enjoy eternal happiness. But by the misuse of this power +to elevate the understanding above his proper love, man has subverted in +himself that which might have been the receptacle and abode of the Lord +(that is, of love and wisdom from the Lord), by making the will an abode +for the love of self and the world, and the understanding an abode for +whatever confirms those loves. From this it has come that these two abodes, +the will and understanding, have become abodes of infernal love, and by +confirmations in favor of these loves, abodes of infernal thought, which +in hell is esteemed as wisdom. + +396. The reason why the love of self and love of the world are infernal +loves, and yet man has been able to come into them and thus subvert the +will and understanding within him, is as follows: the love of self and +the love of the world by creation are heavenly loves; for they are loves +of the natural man serviceable to spiritual loves, as a foundation is to +a house. For man, from the love of self and the world, seeks the welfare +of his body, desires food, clothing, and habitation, is solicitous for +the welfare of his family, and to secure employment for the sake of use, +and even, in the interest of obedience, to be honored according to the +dignity of the affairs which he administers, and to find delight and +refreshment in worldly enjoyment; yet all this for the sake of the end, +which must be use For through these things man is in a state to serve the +Lord and to serve the neighbor. When, however, there is no love of serving +the Lord and serving the neighbor, but only a love of serving himself by +means of the world, then from being heavenly that love becomes hellish, +for it causes a man to sink his mind and disposition in what is his own, +and that in itself is wholly evil. + +397. Now that man may not by the understanding be in heaven while by the +will he is in hell, as is possible, and may thereby have a divided mind, +after death everything of the understanding which transcends its own love +is removed; whereby it comes that in everyone the will and understanding +finally make one. With those in heaven the will loves good and the +understanding thinks truth; but with those in hell the will loves evil +and the understanding thinks falsity. The same is true of man in this +world when he is thinking from his spirit, as he does when alone; yet +many, so long as they are in the body, when they are not alone think +otherwise. They then think otherwise because they raise their +understanding above the proper love of their will, that is, of their +spirit. These things have been said, to make known that the will and +understanding are two distinct things, although created to act as one, +and that they are made to act as one after death, if not before. + +398. Now since love and wisdom, and therefore will and understanding, are +what are called the soul, and how the soul acts upon the body, and effects +all its operations, is to be shown in what follows, and since this may be +known from the correspondence of the heart with the will, and of the lungs +with the understanding, by means of that correspondence what follows has +been disclosed: + +(1) Love or the will is man's very life. + +(2) Love or the will strives unceasingly towards the human form and all +things of that form. + +(3) Love or the will is unable to effect anything by its human form +without a marriage with wisdom or the understanding. + +(4) Love or the will prepares a house or bridal chamber for its future +wife, which is wisdom or the understanding. + +(5) Love or the will also prepares all things in its human form, that it +may act conjointly with wisdom or the understanding. + +(6) After the nuptials, the first conjunction is through affection for +knowing, from which springs affection for truth. + +(7) The second conjunction is through affection for understanding, from +which springs perception of truth. + +(8) The third conjunction is through affection for seeing truth, from +which springs thought. + +(9) Through these three conjunctions love or the will is in its sensitive +life and in its active life. + +(10) Love or the will introduces wisdom or the understanding into all +things of its house. + +(11) Love or the will does nothing except in conjunction with wisdom or +the understanding. + +(12) Love or the will conjoins itself to wisdom or the understanding, +and causes wisdom or the understanding to be reciprocally conjoined to it. + +(13) Wisdom or the understanding, from the potency given to it by love +or the will, can be elevated, and can receive such things as are of light +out of heaven, and perceive them. + +(14) Love or the will can in like manner be elevated and can perceive such +things as are of heat out of heaven, provided it loves its consort in that +degree. + +(15) Otherwise love or the will draws down wisdom or the understanding +from its elevation, that it may act as one with itself. + +(16) Love or the will is purified by wisdom in the understanding, if they +are elevated together. + +(17) Love or the will is defiled in the understanding and by it, if they +are not elevated together. + +(18) Love, when purified by wisdom in the understanding, becomes spiritual +and celestial. + +(19) Love, when defiled in the understanding and by it, becomes natural +and sensual. + +(20) The capacity to understand called rationality, and the capacity to +act called freedom, still remain. + +(21) Spiritual and celestial love is love towards the neighbor and love +to the Lord; and natural and sensual love is love of the world and love +of self. + +(22) It is the same with charity and faith and their conjunction as with +the will and understanding and their conjunction. + +399. (1) Love or the will is man's very life. This follows from the +correspondence of the heart with the will (considered above, n. 378-381). +For as the heart acts in the body, so does the will act in the mind; and +as all things of the body depend for existence and motion upon the heart, +so do all things of the mind depend for existence and life upon the will. +It is said, upon the will, but this means upon the love, because the will +is the receptacle of love, and love is life itself (see above, n. 1-3), +and love, which is life itself, is from the Lord alone. By the heart and +its extension into the body through the arteries and veins it can be seen +that love or the will is the life of man, for the reason that things that +correspond to each other act in a like manner, except that one is natural +and the other spiritual. How the heart acts in the body is evident from +anatomy, which shows that wherever the heart acts by means of the vessels +put forth from it, everything is alive or subservient to life; but where +the heart by means of its vessels does not act, everything is lifeless. +Moreover, the heart is the first and last thing to act in the body. That +it is the first is evident from the fetus, and that it is the last is +evident from the dying, and that it may act without the cooperation of +the lungs is evident from cases of suffocation and swooning; from which +it can be seen that the life of the mind depends solely upon the will, +in the same way as the substitute life of the body depends on the heart +alone; and that the will lives when thought ceases, in the same way as +the heart lives when breathing ceases. This also is evident from the +fetus, from the dying, and from cases of suffocation and swooning. From +which it follows that love or the will is man's very life. + +400. (2) Love or the will strives unceasingly towards the human form and +all things of that form. This is evident from the correspondence of heart +and will. For it is known that all things of the body are formed in the +womb, and that they are formed by means of fibers from the brains and +blood vessels from the heart, and that out of these two the tissues of +all organs and viscera are made; from which it is evident that all things +of man have their existence from the life of the will, which is love, from +their first principles, out of the brains, through the fibers; and all +things of his body out of the heart through the arteries and veins. From +this it is clearly evident that life (which is love and the will +therefrom), strives unceasingly towards the human form. And as the human +form is made up of all the things there are in man, it follows that love +or the will is in a continual conatus and effort to form all these. There +is such a conatus and effort towards the human form, because God is a Man, +and Divine Love and Divine Wisdom is His life, and from His life is +everything of life. Any one can see that unless Life which is very Man +acted into that which in itself is not life, the formation of anything +such as exists in man would be impossible, in whom are thousands of +thousands of things that make a one, and that unanimously aspire to an +image of the Life from which they spring, that man may become a receptacle +and abode of that Life. From all this it can be seen that love, and out +of the love the will, and out of the will the heart, strive unceasingly +towards the human form. + +401. (3) Love or the will is unable to effect anything by its human form +without a marriage with wisdom or the understanding. This also is evident +from the correspondence of the heart with the will. The embryo man lives +by the heart, not by the lungs. For in the fetus the blood does not flow +from the heart into the lungs, giving it the ability to respire; but it +flows through the foramen ovale into the left ventricle of the heart; +consequently the fetus is unable to move any part of its body, but lies +enswathed, neither has it sensation, for its organs of sense are closed. +So is it with love or the will, from which the fetus lives indeed, though +obscurely, that is, without sensation or action. But as soon as the lungs +are opened, which is the case after birth, he begins to feel and act, and +likewise to will and think. From all this it can be seen, that love or the +will is unable to effect anything by means of its human form without a +marriage with wisdom or the understanding. + +402. (4) Love or the will prepares a house or bridal chamber for its +future wife, which is wisdom or the understanding. In the created universe +and in each of its particulars there is a marriage of good and truth; and +this is so because good is of love and truth is of wisdom, and these two +are in the Lord, and out of Him all things are created. How this marriage +has existence in man can be seen mirrored in the conjunction of the heart +with the lungs; since the heart corresponds to love or good, and the lungs +to wisdom or truth (see above, n. 378-381, 382-385). From that conjunction +it can be seen how love or the will betroths to itself wisdom or the +understanding, and afterwards weds it, that is, enters into a kind of +marriage with it. Love betroths to itself wisdom by preparing for it a +house or bridal chamber, and marries it by conjoining it to itself by +affections, and afterwards lives wisely with it in that house. How this is +cannot be fully described except in spiritual language, because love and +wisdom, consequently will and understanding, are spiritual; and spiritual +things can, indeed, be expressed in natural language, but can be perceived +only obscurely, from a lack of knowledge of what love is, what wisdom is, +what affections for good are, and what affections for wisdom, that is, +affections for truth, are. Yet the nature of the betrothal and of the +marriage of love with wisdom, or of will with understanding, can be seen +by the parallel that is furnished by their correspondence with the heart +and lungs. What is true of these is true of love and wisdom, so entirely +that there is no difference whatever except that one is natural and the +other spiritual. Thus it is evident from the heart and lungs, that the +heart first forms the lungs, and afterwards joins itself to them; it forms +the lungs in the fetus, and joins itself to them after birth. This the +heart does in its abode which is called the breast, where the two are +encamped together, separated from the other parts of the body by a +partition called the diaphragm and by a covering called the pleura. So it +is with love and wisdom or with will and understanding. + +403. (5) Love or the will prepares all things in its own human form, that +it may act conjointly with wisdom or the understanding. We say, will and +understanding, but it is to be carefully borne in mind that the will is +the entire man; for it is the will that, with the understanding, is in +first principles in the brains, and in derivatives in the body, +consequently in the whole and in every part (see above, n. 365-367). From +this it can be seen that the will is the entire man as regards his very +form, both the general form and the particular form of all parts; and that +the understanding is its partner, as the lungs are the partner of the +heart. Beware of cherishing an idea of the will as something separate from +the human form, for it is that same form. From this it can be seen not +only how the will prepares a bridal 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 way that as each and every thing of the body is conjoined to the +will, so is it conjoined to the understanding; in other words, that as +each and everything of the body is submissive to the will, so is it +submissive to the understanding. How each and every thing of the body is +prepared for conjunction with the understanding as well as with the will, +can be seen in the body only as in a mirror or image, by the aid of +anatomical knowledge, which shows how all things in the body are so +connected, that when the lungs respire each and every thing in the entire +body is moved by the respiration of the lungs, and at the same time from +the beating of the heart. Anatomy shows that the heart is joined to the +lungs through the auricles, which are continued into the interiors of the +lungs; also that all the viscera of the entire body are joined through +ligaments to the chamber of the breast; and so joined that when the lungs +respire, each and all things, in general and in particular, partake of +the respiratory motion. Thus when the lungs are inflated, the ribs expand +the thorax, the pleura is dilated, and the diaphragm is stretched wide, +and with these all the lower parts of the body, which are connected with +them by ligaments therefrom, receive some action through the pulmonic +action; not to mention further facts, lest those who have no knowledge +of anatomy, on account of their ignorance of its terms should be confused +in regard to the subject. Consult any skillful and discerning anatomist +whether all things in the entire body, from the breast down be not so +bound together, that when the lungs expand by respiration, each and all +of them are moved to action synchronous with the pulmonic action. From +all this the nature of the conjunction prepared by the will between the +understanding and each and every thing of the human form is now evident. +Only explore the connections well and scan them with an anatomical eye; +then, following the connections, consider their cooperation with the +breathing lungs and with the heart; and finally, in thought, substitute +for the lungs the understanding, and for the heart the will, and you will +see. + +404. (6) After the nuptials, the first conjunction is through affection +for knowing, from which springs affection for truth. By the nuptials is +meant man's state after birth, from a state of ignorance to a state of +intelligence, and from this to a state of wisdom. The first state which +is one of pure ignorance, is not meant here by nuptials, because there +is then no thought from the understanding, and only an obscure affection +from the love or will. This state is initiatory to the nuptials. In the +second state, which belongs to man in childhood, there is, as we know, an +affection for knowing, by means of which the infant child learns to speak +and to read, and afterwards gradually learns such things as belong to the +understanding. That it is love, belonging to the will, that effects this, +cannot be doubted; for unless it were effected by love or the will it +would not be done. That every man has, after birth, an affection for +knowing, and through that acquires the knowledge by which his +understanding is gradually formed, enlarged, and perfected, is +acknowledged by every one who thoughtfully takes counsel of experience. +It is also evident that from this comes affection for truth; for when man, +from affection for knowing, has become intelligent, he is led not so much +by affection for knowing as by affection for reasoning and forming +conclusions on subjects which he loves, whether economical or civil or +moral. When this affection is raised to spiritual things, it becomes +affection for spiritual truth. That its first initiatory state was +affection for knowing, may be seen from the fact that affection for truth +is an exalted affection for knowing; for to be affected by truths is the +same as to wish from affection to know them, and when found, to drink +them in from the joy of affection. + +(7) The second conjunction is through affection for understanding, from +which springs perception of truth. This is evident to any one who is +willing by rational insight to examine the matter. From rational insight +it is clear that affection for truth and perception of truth are two +powers of the understanding, which in some persons harmonize as one, and +in others do not. They harmonize as one in those who wish to perceive +truths with the understanding, but do not in those who only wish to know +truths. It is also clear that every one is in perception of truth so far +as he is in an affection for understanding; for if you take away affection +for understanding truth, there will be no perception of truth; but give +the affection for understanding truth, and there will be perception of +truth according to the degree of affection for it. No man of sound reason +ever lacks perception of truth, so long as he has affection for +understanding truth. That every man has a capacity to understand truth, +which is called rationality, has been shown above. + +(8) The third conjunction is through affection for seeing truth, from +which springs thought. That affection for knowing is one thing, affection +for understanding another, and affection for seeing truth another, or that +affection for truth is one thing, perception of truth another, and thought +another, is seen but obscurely by those who cannot perceive the operations +of the mind as distinct, but is seen clearly by those who can. This is +obscurely seen by those who do not perceive the operations of the mind as +distinct, because with those who are in affection for truth and in +perception of truth, these operations are simultaneous in the thought, and +when simultaneous they cannot be distinguished. Man is in manifest thought +when his spirit thinks in the body, which is especially the case when he +is in company with others; but when he is in affection for understanding, +and through that comes into perception of truth, he is then in the thought +of his spirit, which is meditation. This passes, indeed, into the thought +of the body, but into silent thought; for it is above bodily thought, and +looks upon what belongs to thought from the memory as below itself, +drawing therefrom either conclusions or confirmations. But real affection +for truth is perceived only as a pressure of will from something +pleasurable which is interiorly in meditation as its life, and is little +noticed. From all this it can now be seen that these three, affection for +truth, perception of truth, and thought, follow in order from love, and +that they have existence only in the understanding. For when love enters +into the understanding, which it does when their conjunction is +accomplished, it first brings forth affection for truth, then affection +for understanding that which it knows, and lastly, affection for seeing +in the bodily thought that which it understands; for thought is nothing +but internal sight. It is true that thought is the first to be manifest, +because it is of the natural mind; but thought from perception of truth +which is from affection for truth is the last to be manifest; this thought +is the thought of wisdom, but the other is thought from the memory through +the sight of the natural mind. All operations of love or the will not +within the understanding have relation not to affections for truth, but +to affections for good. + +405. That these three from the will's love follow in order in the +understanding can, indeed, be comprehended by the rational man but yet +cannot be clearly seen and thus so proved as to command belief. But as +love that is of the will acts as one with the heart by correspondence, +and wisdom that is of the understanding acts as one with the lungs (as +has been shown above) therefore what has been said (in n. 404) about +affection for truth, perception of truth, and thought, can nowhere be +more clearly seen and proved than in the lungs and the mechanism thereof. +These, therefore, shall be briefly described. After birth, the heart +discharges the blood from its right ventricle into the lungs; and after +passing through these it is emptied into the left ventricle: thus the +heart opens the lungs. This it does through the pulmonary arteries and +veins. The lungs have bronchial tubes which ramify, and at length end in +air-cells, into which the lungs admit the air, and thus respire. Around +the bronchial tubes and their ramifications there are also arteries and +veins called the bronchial, arising from the vena azygos or vena cava, +and from the aorta. These arteries and veins are distinct from the +pulmonary arteries and veins. From this it is evident that the blood +flows into the lungs by two ways, and flows out from them by two ways. +This enables the lungs to respire non-synchronously with the heart. That +the alternate movements of the heart and the alternate movements of the +lungs do not act as one is well known. Now, inasmuch as there is a +correspondence of the heart and lungs with the will and understanding +(as shown above), and inasmuch as conjunction by correspondence is of +such a nature that as one acts so does the other, it can be seen by the +flow of the blood out of the heart into the lungs how the will flows into +the understanding, and produces the results mentioned just above (n. 404) +respecting affection for and perception of truth, and respecting thought. +By correspondence this and many other things relating to the subject, +which cannot be explained in a few words, have been disclosed to me. +Whereas love or the will corresponds to the heart, and wisdom or the +understanding to the lungs, it follows that the blood vessels of the +heart in the lungs correspond to affections for truth, and the +ramifications of the bronchia of the lungs to perceptions and thoughts +from those affections. Whoever will trace out all the tissues of the +lungs from these origins, and disclose the analogy with the love of the +will and the wisdom of the understanding, will be able to see in a kind +of image the things mentioned above (n. 404), and thereby attain to a +confirmed belief. But since a few only are familiar with the anatomical +details respecting the heart and lungs, and since confirming a thing by +what is unfamiliar induces obscurity, I omit further demonstration of +the analogy. + +406. (9) Through these three conjunctions love or the will is in its +sensitive life and in its active life. Love without the understanding, +or affection which is of love without thought, which is of the +understanding, can neither feel nor act in the body; since love without +the understanding is as it were blind, and affection without thought is +as it were in thick darkness, for the understanding is the light by which +love sees. The wisdom of the understanding, moreover, is from the light +that proceeds from the Lord as a sun. Since, then, the will's love, +without the light of the understanding, sees nothing and is blind, it +follows that without the light of the understanding even the bodily +senses would be blind and blunted, not only sight and hearing, but the +other senses also, - the other senses, because all perception of truth +is a property of love in the understanding (as was shown above), and all +the bodily senses derive their perception from their mind's perception. +The same is true of every bodily act; for action from love without +understanding is like man's action in the dark, when he does not know what +he is doing; consequently in such action there would be nothing of +intelligence and wisdom. Such action cannot be called living action, for +action derives its esse from love and its quality from intelligence. +Moreover, the whole power of good is by means of truth; consequently good +acts in truth, and thus by means of truth; and good is of love, and truth +is of the understanding. From all this it can be seen that love or the +will through these three conjunctions (see above, n. 404) is in its +sensitive life and in its active life. + +407. That this is so can be proved to the life by the conjunction of the +heart with the lungs, because the correspondence between the will and +the heart, and between the understanding and the lungs, is such that just +as the love acts with the understanding spiritually, so does the heart +act with the lungs naturally: from this, what has been said above can be +seen as in an image presented to the eye. That man has neither any +sensitive life nor any active life, so long as the heart and the lungs +do not act together, is evident from the state of the fetus or the infant +in the womb, and from its state after birth. So long as man is a fetus, +that is, in the womb, the lungs are closed, wherefore he has no feeling +nor any action; the organs of sense are closed up, the hands are bound, +likewise the feet; but after birth the lungs are opened, and as they are +opened man feels and acts; the lungs are opened by means of the blood +sent into them from the heart. That man has neither sensitive life nor +active life without the co-operation of the heart and the lungs, is +evident also in swoons, when the heart alone acts, and not the lungs, +for respiration then ceases; in this case there is no sensation and no +action, as is well known. It is the same with persons suffocated, either +by water or by anything obstructing the larynx and closing the respiratory +passage; it is well-known that the man then appears to be dead, he feels +nothing and does nothing; and yet he is alive in the heart; for he returns +to both his sensitive and his active life as soon as the obstructions to +the lungs are removed. The blood, it is true, circulates in the meantime +through the lungs, but through the pulmonary arteries and veins, not +through the bronchial arteries and veins, and these last are what give +man the power of breathing. It is the same with the influx of love into +the understanding. + +408. (10) Love or the will introduces wisdom or the understanding into +all things of its house. By the house of love or the will is meant the +whole man as to all things of his mind; and as these correspond to all +things of the body (as shown above), by the house is meant also the whole +man as to all things of his body, called members, organs, and viscera. +That the lungs are introduced into all these things just as the +understanding is introduced into all things of the mind, can be seen from +what has been shown above, namely, that love or the will prepares a house +or bridal chamber for its future wife, which is wisdom or the understanding +(n. 402); and that love or the will prepares all things in its own human +form, that is, in its house, that it may act conjointly with wisdom or the +understanding (n. 403). From what is there said, it is evident that each +and all things in the whole body are so connected by ligaments issuing +from the ribs, vertebrae, sternum, and diaphragm, and from the peritonaeum +which depends on these, that when the lungs respire all are likewise drawn +and borne along in alternate movements. Anatomy shows that the alternate +waves of respiration even enter into the very viscera to their inmost +recesses; for the ligaments above mentioned cleave to the sheaths of the +viscera, and these sheaths, by their extensions, penetrate to their +innermost parts, as do the arteries and veins also by their ramifications. +From this it is evident that the respiration of the lungs is in entire +conjunction with the heart in each and every thing of the body; and in +order that the conjunction may be complete in every respect, even the +heart itself is in pulmonic motion, for it lies in the bosom of the lungs +and is connected with them by the auricles, and reclines upon the +diaphragm, whereby its arteries also participate in the pulmonic motion. +The stomach, too, is in similar conjunction with the lungs, by the +coherence of its oesophagus with the trachea. These anatomical facts are +adduced to show what kind of a conjunction there is of love or the will +with wisdom or the understanding, and how the two in consort are conjoined +with all things of the mind; for the spiritual and the bodily conjunction +are similar. + +409. (11) Love or the will does nothing except in conjunction with wisdom +or the understanding. For as love has no sensitive nor any active life +apart from the understanding; and as love introduces the understanding +into all things of the mind (as was shown above, n. 407, 408), it follows +that love or the will does nothing except in conjunction with the +understanding. For what is it to act from love without the understanding? +Such action can only be called irrational; for the understanding teaches +what ought to be done and how it ought to be done. Apart from the +understanding love does not know this; consequently such is the marriage +between love and the understanding, that although they are two, they act +as one. There is a like marriage between good and truth, for good is of +love and truth is of the understanding. In every particular thing of the +universe as created by the Lord there is such a marriage, their use +having relation to good, and the form of their use to truth. From this +marriage it is that in each and every thing of the body there is a right +and a left, the right having relation to the good from which truth +proceeds, and the left to truth from good, thus to their conjunction. +From this it is that there are pairs in man; there are two brains, two +hemispheres of the brain, two ventricles of the heart, two lobes of the +lungs, two eyes, ears, nostrils, arms, hands, loins, feet, kidneys, +testicles, etc.; and where there are not pairs, there is a right and a +left side, all this for the reason that good looks to truth that it may +take form, and truth looks to good that it may have being. It is the same +in the angelic heavens and in their several societies. On this subject +more may be seen above (n. 401), where it is shown that love or the will +is unable to effect anything by its human form without a marriage with +wisdom or the understanding. Conjunction of evil and falsity, which is +opposite to the conjunction of good and truth, will be spoken of elsewhere. + +410. (12) Love or the will conjoins itself to wisdom or the understanding, +and causes wisdom or the understanding to be reciprocally conjoined to it. +That love or the will conjoins itself to wisdom or the understanding is +plain from their correspondence with the heart and lungs. Anatomical +observation shows that the heart is in its life's motion when the lungs +are not yet in motion; this it shows by cases of swooning and of +suffocation, also by the fetus in the womb and the chick in the egg. +Anatomical observation shows also that the heart, while acting alone, +forms the lungs and so adjusts them that it may carry on respiration in +them; also that it so forms the other viscera and organs that it may +carry on various uses in them, the organs of the face that it may have +sensation, the organs of motion that it may act, and the remaining parts +of the body that it may exhibit uses corresponding to the affections of +love. From all this it can now for the first time be shown that as the +heart produces such things for the sake of the various functions which it +is afterwards to discharge in the body, so love, in its receptacle called +the will, produces like things for the sake of the various affections that +constitute its form, which is the human form (as was shown above). Now as +the first and nearest of love's affections are affection for knowing, +affection for understanding, and affection for seeing what it knows and +understands, it follows, that for these affections love forms the +understanding and actually enters into them when it begins to feel and +to act and to think. To this the understanding contributes nothing, as +is evident from the analogy of the heart and lungs (of which above). From +all this it can be seen, that love or the will conjoins itself to wisdom +or the understanding, and not wisdom or the understanding to love or the +will; also from this it is evident that knowledge, which love acquires to +itself by the affection for knowing, and perception of truth, which it +acquires by the affection for understanding, and thought which it acquires +by the affection for seeing what it knows and understands, are not of the +understanding but of love. Thoughts, perceptions, and knowledges therefrom, +flow in, it is true, out of the spiritual world, yet they are received not +by the understanding but by love, according to its affections in the +understanding. It appears as if the understanding received them, and not +love or the will, but this is an illusion. It appears also as if the +understanding conjoined itself to love or the will, but this too, is an +illusion; love or the will conjoins itself to the understanding, and +causes the understanding to be reciprocally conjoined to it. This +reciprocal conjunction is from love's marriage with wisdom, wherefrom +a conjunction seemingly reciprocal, from the life and consequent power +of love, is effected. It is the same with the marriage of good and truth; +for good is of love and truth is of the understanding. Good does everything +and it receives truth into its house and conjoins itself with it so far as +the truth is accordant. Good can also admit truths which are not accordant; +but this it does from an affection for knowing, for understanding, and for +thinking its own things, whilst it has not as yet determined itself to +uses, which are its ends and are called its goods. Of reciprocal +conjunction, that is, the conjunction of truth with good, there is none +whatever. That truth is reciprocally conjoined is from the life belonging +to good. From this 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 intellect, or his truth separate from love or good. For man's life +is his love (as was shown above), and his life is qualified according as +he has exalted his affections by means of truth, that is, according as he +has perfected his affections by wisdom. For the affections of love are +exalted and perfected by means of truths, thus by means of wisdom. Then +love acts conjointly with its wisdom, as though from it; but it acts from +itself through wisdom, as through its own form, and this derives nothing +whatever from the understanding, but everything from a kind of +determination of love called affection. + +411. All things that favor it love calls its goods, and all things that +as means lead to goods it calls its truths; and because these are means +they are loved and come to be of its affection and thus become affections +in form; therefore truth is nothing else than a form of the affection that +is of love. The human form is nothing else than the form of all the +affections of love; beauty is its intelligence, which it procures for +itself through truths received either by sight or by hearing, external +and internal. These are what love disposes into the form of its affections; +and these forms exist in great variety; but all derive a likeness from +their general form, which is the human. To the love all such forms are +beautiful and lovely, but others are unbeautiful and unlovely. From this, +again, it is evident that love conjoins itself to the understanding, and +not the reverse, and that the reciprocal conjunction is also from love. +This is what is meant by love or the will causing wisdom or the +understanding to be reciprocally conjoined to it. + +412. What has been said may be seen in a kind of image and thus +corroborated by the correspondence of the heart with love and of the +lungs with the understanding (of which above). For if the heart +corresponds to love, its determinations, which are arteries and veins, +correspond to affections, and in the lungs to affections for truth; and +as there are also other vessels in the lungs called air vessels, whereby +respiration is carried on, these vessels correspond to perceptions. It +must be distinctly understood that the arteries and veins in the lungs +are not affections, and that respirations are not perceptions and thoughts, +but that they are correspondences, that is, they act correspondently or +synchronously; likewise that the heart and the lungs are not the love and +understanding, but correspondences: and inasmuch as they are +correspondences the one can be seen in the other. Whoever from anatomy +has come to understand the whole structure of the lungs can see clearly, +when he compares it with the understanding, that the understanding does +not act at all by itself, does not perceive nor think by itself, but acts +wholly by affections which are of love. These, in the understanding, are +called affection for knowing, for understanding, and for seeing truth +(which have been treated of above). For all states of the lungs depend +on the blood from the heart and from the vena cava and aorta; and +respirations, which take place in the bronchial branches, proceed in +accordance with the state of those vessels; for when the flow of the blood +stops, respiration stops. Much more may be disclosed by comparing the +structure of the lungs with the understanding, to which the lungs +correspond; but as few are familiar with anatomical science, and to try +to demonstrate or prove anything by what is unknown renders it obscure, +it is not well to say more on this subject. By what I know of the structure +of the lungs I am fully convinced that love through its affections conjoins +itself to the understanding, and that the understanding does not conjoin +itself to any affection of love, but that it is reciprocally conjoined by +love, to the end that love may have sensitive life and active life. But +it must not be forgotten that man has a twofold respiration, one of the +spirit and another of the body; and that the respiration of the spirit +depends on the fibers from the brains, and the respiration of the body +on the blood-vessels from the heart, and from the vena cava and aorta. It +is evident, moreover, that thought produces respiration; it is evident, +also, that affection, which is of love, produces thought, for thought +without affection is precisely like respiration without a heart, a thing +impossible. From this it is clear that affection, which is of love, +conjoins itself to thought, which is of the understanding (as was said +above), in like manner as the heart does in the lungs. + +413. (13) Wisdom or the understanding, from the potency given to it by +love, can be elevated and can receive such things as are of light out +of heaven, and perceive them. That man has the ability to perceive arcana +of wisdom when he hears them, has been shown above in many places. This +capacity of man is called rationality. It belongs to every man by creation. +It is the capacity to understand things interiorly, and to decide what is +just and right, and what is good and true; and by it man is distinguished +from beasts. This, then, is what is meant when it is said, that the +understanding can be elevated and receive things that are of light out of +heaven, and perceive them. That this is so can also be seen in a kind of +image in the lungs, for the reason that the lungs correspond to the +understanding. In the lungs it can be seen from their cellular substance, +which consists of bronchial tubes continued down to the minutest air-cells, +which are receptacles of air in respirations; these are what the thoughts +make one with by correspondence. This cell-like substance is such that it +can be expanded and contracted in a twofold mode, in one mode with the +heart, in the other almost separate from the heart. In the former, it is +expanded and contracted through the pulmonary arteries and veins, which +are from the heart alone; in the latter, through the bronchial arteries +and veins, which are from the vena cava and aorta, and these vessels are +outside of the heart. This takes place in the lungs for the reason that +the understanding is capable of being raised above its proper love, which +corresponds to the heart, and to receive light from heaven. Still, when +the understanding is raised above its proper love, it does not withdraw +from it, but derives from it what is called the affection for knowing and +understanding, with a view to somewhat of honor, glory, or gain in the +world; this clings to every love as a surface, and by it the love shines +on the surface; but with the wise, the love shines through. These things +respecting the lungs are brought forward to prove that the understanding +can be elevated and can receive and perceive things that are of the light +of heaven; for the correspondence is plenary. To see from correspondence +is to see the lungs from the understanding, and the understanding from +the lungs, and thus from both together to perceive proof. + +414. (14) Love or the will can in like manner be elevated and can receive +such things as are of heat out of heaven provided it loves wisdom, its +consort, in that degree. That the understanding can be elevated into the +light of heaven, and from that light draw forth wisdom, has been shown in +the preceding chapter and in many places above; also that love or the will +can be elevated as well, provided it loves those things that are of the +light of heaven or that are of wisdom, has also been shown in many places. +Yet love or the will cannot be thus elevated through anything of honor, +glory, or gain as an end, but only through a love of use, thus not for +the sake of self, but for the sake of the neighbor; and because this love +is given only by the Lord out of heaven, and is given by the Lord when +man flees from evils as sins, therefore it is that love or the will can +be elevated by these means, and cannot without these means. But love or +the will is elevated into heaven's heat, while the understanding is +elevated into its light. When both are elevated, a marriage of the two +takes place there, which is called celestial marriage, because it is a +marriage of celestial love and wisdom; consequently it is said that love +also is elevated if it loves wisdom, its consort, in that degree. The +love of wisdom, that is, the genuine love of the human understanding is +love towards the neighbor from the Lord. It is the same with light and +heat in the world. Light exists without heat and with heat; light is +without heat in winter time, and with heat in summer time; and when heat +is with light all things flourish. The light with man that corresponds +to the light of winter is wisdom without its love; and the light with man +that corresponds to the light of summer is wisdom with its love. + +415. This conjunction and disjunction of wisdom and love can be seen +effigied, as it were, in the conjunction of the lungs with the heart. +For the heart can be conjoined to the clustering vesicles of the bronchia +by blood sent out from itself, and also by blood sent out not from itself +but from the vena cava and the aorta. Thereby the respiration of the body +can be separated from the respiration of the spirit; but when blood from +the heart alone acts the respirations cannot be separated. Now since +thoughts act as one with respirations by correspondence it is plain, from +the twofold state of the lungs in respirations, that man is able to think +and from thoughts to speak and act in one way when in company with others, +and to think and from thought to speak and act in another way when not in +company, that is, when he has no fear of loss of reputation; for he can +then think and speak against God, the neighbor, the spiritual things of +the church, and against moral and civil laws; and he can also act contrary +to them, by stealing, by being revengeful, by blaspheming, by committing +adultery. But in company with others, where he is afraid of losing +reputation, he can talk, preach and act precisely like a spiritual, +moral and civil man. From all this it can be seen that love or the will +as well as the understanding can be elevated and can receive such things +as are of the heat or love of heaven, provided it loves wisdom in that +degree, and if it does not love wisdom, that it can as it were be +separated. + +416. (15) Otherwise love or the will draws down wisdom, or the +understanding, from its elevation, that it may act as one with itself. +There is natural love and there is spiritual love. A man who is in natural +and in spiritual love both at once, is a rational man; but one who is in +natural love alone, although able to think rationally, precisely like a +spiritual man, is not a rational man; for although he elevates his +understanding even to heavenly light, thus to wisdom, yet the things of +wisdom, that is, of heavenly light, do not belong to his love. His love, +it is true, effects the elevation, but from desire for honor, glory and +gain. But when he perceives that he gains nothing of the kind from that +elevation (as is the case when he thinks with himself from his own natural +love), then he does not love the things of heavenly light or wisdom; +consequently he then draws down the understanding from its height, that +it may act as one with himself. For example: when the understanding by +its elevation is in wisdom, then the love sees what justice is, what +sincerity is, what chastity is, even what genuine love is. This the +natural love can see by its capacity to understand and contemplate things +in heavenly light; it can even talk and preach about these and explain +them as at once moral and spiritual virtues. But when the understanding +is not elevated, the love, if it is merely natural, does not see these +virtues, but instead of justice it sees injustice, instead of sincerity +deceit, instead of chastity lewdness, and so on. If it then thinks of the +things it spoke of when its understanding was in elevation, it can laugh +at them and speak of them merely as serviceable to it in captivating the +souls of men. From all this it can be seen how it is to be understood that +love, unless it loves wisdom, its consort, in that degree, draws wisdom +down from its elevation, that it may act as one with itself. That love is +capable of elevation if it loves wisdom in that degree, can be seen above +(n. 414). + +417. Now as love corresponds to the heart, and the understanding to the +lungs, the foregoing statements may be corroborated by their +correspondence; as, for instance, how the understanding can be elevated +above its own love even into wisdom; and how, if that love is merely +natural, the understanding is drawn down by it from that elevation. Man +has a twofold respiration; one of the body, the other of the spirit. These +two respirations may be separated and they may be conjoined; with men +merely natural, especially with hypocrites, they are separated, but rarely +with men who are spiritual and sincere. Consequently a merely natural man +and hypocrite, whose understanding has been elevated, and in whose memory +therefore various things of wisdom remain, can talk wisely in company by +thought from the memory; but when not in company, he does not think from +the memory, but from his spirit, thus from his love. He also respires in +like manner, inasmuch as thought and respiration act correspondently. That +the structure of the lungs is such that they can respire both by blood +from the heart and by blood from outside of the heart has been shown above. + +418. It is the common opinion that wisdom makes the man; therefore when any +one is heard to talk and teach wisely he is believed to be wise; yea, he +himself believes it at the time, because when he talks or teaches in +company he thinks from the memory, and if he is a merely natural man, +from the surface of his love, which is a desire for honor, glory, and +gain; but when the same man is alone he thinks from the more inward love +of his spirit, and then not wisely, but sometimes insanely. From all this +it can be seen that no one is to be judged of by wise speaking, but by his +life; that is, not by wise speaking separate from life, but by wise +speaking conjoined to life. By life is meant love. That love is the life +has been shown above. + +419. (16) Love or the will is purified in the understanding, if they are +elevated together. From birth man loves nothing but self and the world, +for nothing else appears before his eyes, consequently nothing else +occupies his mind. This love is corporeal-natural, and may be called +material love. Moreover, this love has become impure by reason of the +separation of heavenly love from it in parents. This love could not be +separated from its impurity unless man had a power to raise his +understanding into the light of heaven, and to see how he ought to live +in order that his love, as well as his understanding, may be elevated +into wisdom. By means of the understanding, love, that is, the man, sees +what the evils are that defile and corrupt the love; he also sees that if +he flees from those evils as sins and turns away from them, he loves the +things that are opposite to those evils; all of which are heavenly. Then +also he perceives the means by which he is enabled to flee from and turn +away from those evils as sins. This the love, that is, the man, sees, by +the exercise of his power to elevate his understanding into the light of +heaven, which is the source of wisdom. Then so far as love gives heaven +the first place and the world the second, and at the same time gives the +Lord the first place and self the second, so far love is purged of its +uncleanness and is purified; in other words, is raised into the heat of +heaven, and conjoined with the light of heaven in which the understanding +is; and the marriage takes place that is called the marriage of good and +truth, that is, of love and wisdom. Any one can comprehend intellectually +and see rationally, that so far as he flees from and turns away from theft +and cheating, so far he loves sincerity, rectitude and justice; so far as +he flees and turns away from revenge and hatred, so far he loves the +neighbor; and so far as he flees and turns away from adulteries, so far +he loves chastity; and so on. And yet scarcely any one knows what there +is of heaven and the Lord in sincerity, rectitude, justice, love towards +the neighbor, chastity, and other affections of heavenly love, until he +has removed their opposites. When he has removed the opposites, then he +is in those affections, and therefrom recognizes and sees them. Previously +there is a kind of veil interposed, that does, indeed, transmit to love +the light of heaven; yet inasmuch as the love does not in that degree love +its consort, wisdom, it does not receive it, yea, may even contradict and +rebuke it when it returns from its elevation. Still man flatters himself +that the wisdom of his understanding may be made serviceable as a means +to honor, glory, or gain. Then man gives self and the world the first +place, and the Lord and heaven the second, and what has the second place +is loved only so far as it is serviceable, and if it is not serviceable +it is disowned and rejected; if not before death, then after it. From +all this the truth is now evident, that love or the will is purified in +the understanding if they are elevated together. + +420. The same thing is imaged in the lungs, whose arteries and veins +correspond to the affections of love, and whose respirations correspond +to the perceptions and thoughts of the understanding, as has been said +above. That the heart's blood is purified of undigested matters in the +lungs, and nourishes itself with suitable food from the inhaled air, is +evident from much observation. (1) That the blood is purified of undigested +matter in the lungs, is evident not only from the influent blood, which +is venous, and therefore filled with the chyle collected from food and +drink, but also from the moisture of the outgoing breath and from its +odor as perceived by others, as well as from the diminished quantity of +the blood flowing back into the left ventricle of the heart. (2) That the +blood nourishes itself with suitable food from the inhaled air is evident +from the immense volumes of odors and exhalations continually flowing +forth from fields, gardens, and woods; from the immense supply of salts +of various kinds in the water that rises from the ground and from rivers +and ponds, and from the immense quantity of exhalations and effluvia from +human beings and animals with which the air is impregnated. That these +things flow into the lungs with the inhaled air is undeniable: it is +therefore undeniable also that from them the blood draws such things as +are useful to it; and such things are useful as correspond to the +affections of its love. For this reason there are, in the vesicles or +innermost recesses of the lungs, little veins in great abundance with +tiny mouths that absorb these suitable matters; consequently, the blood +that flows back into the left ventricle of the heart is changed into +arterial blood of brilliant hue. These facts prove that the blood purifies +itself of heterogeneous things and nourishes itself with homogeneous +things. That the blood in the lungs purifies and nourishes itself +correspondently to the affections of the mind is as yet unknown; but in +the spiritual world it is very well known, for angels in the heavens find +delight only in the odors that correspond to the love of their wisdom, +while the spirits in hell find delight only in the odors that correspond +to a love opposed to wisdom; these are foul odors, but the former are +fragrant. It follows that men in the world impregnate their blood with +similar things according to correspondence with the affections of their +love; for what the spirit of a man loves, his blood according to +correspondence craves and by respiration attracts. From this +correspondence it results that man as regards his love is purified if he +loves wisdom, and is defiled if he does not love it. Moreover, all +purification of man is effected by means of the truths of wisdom, and all +pollution of man is effected by means of falsities that are opposite to +the truths of wisdom. + +421. (17) Love or the will is defiled in the understanding and by it, if +they are not elevated together. This is because love, if not elevated, +remains impure (as stated above, n. 419, 420); and while it remains impure +it loves what is impure, such as revenges, hatreds, deceits, blasphemes, +adulteries, for these are then its affections that are called lusts, and +it rejects what belongs to charity, justice, sincerity, truth, and +chastity. Love is said to be defiled in the understanding, and by it; in +the understanding, when love is affected by these impure things; by the +understanding, when love makes the things of wisdom to become its servants, +and still more when it perverts, falsifies, and adulterates them. Of the +corresponding state of the heart, or of its blood in the lungs, there is +no need to say more than has been said above (n. 420), except that instead +of the purification of the blood its defilement takes place; and instead +of the nutrition of the blood by fragrant odors its nutrition is effected +by stenches, precisely as it is respectively in heaven and in hell. + +422. (18) Love, when purified by wisdom in the understanding, becomes +spiritual and celestial. Man is born natural, but in the measure in which +his understanding is raised into the light of heaven, and his love +conjointly is raised into the heat of heaven, he becomes spiritual and +celestial; he then becomes like a garden of Eden, which is at once in +vernal light and vernal heat. It is not the understanding that becomes +spiritual and celestial, but the love; and when the love has so become, +it makes its consort, the understanding, spiritual and celestial. Love +becomes spiritual and celestial by a life according to the truths of +wisdom which the understanding teaches and requires. Love imbibes these +truths by means of its understanding, and not from itself; for love cannot +elevate itself unless it knows truths, and these it can learn only by means +of an elevated and enlightened understanding; and then so far as it loves +truths in the practice of them so far it is elevated; for to understand is +one thing and to will is another; or to say is one thing and to do is +another. There are those who understand and talk about the truths of +wisdom, yet neither will nor practise them. When, therefore, love puts +in practice the truths of light which it understands and speaks, it is +elevated. This one can see from reason alone; for what kind of a man is +he who understands the truths of wisdom and talks about them while he +lives contrary to them, that is, while his will and conduct are opposed +to them? Love purified by wisdom becomes spiritual and celestial, for the +reason that man has three degrees of life, called natural, spiritual, and +celestial (of which in the Third Part of this work), and he is capable of +elevation from one degree into another. Yet he is not elevated by wisdom +alone, but by a life according to wisdom, for a man's life is his love. +Consequently, so far as his life is according to wisdom, so far he loves +wisdom; and his life is so far according to wisdom as he purifies himself +from uncleannesses, which are sins; and so far as he does this does he +love wisdom. + +423. That love purified by the wisdom in the understanding becomes +spiritual and celestial cannot be seen so clearly by their correspondence +with the heart and lungs, because no one can see the quality of the blood +by which the lungs are kept in their state of respiration. The blood may +abound in impurities, and yet not be distinguishable from pure blood. +Moreover, the respiration of a merely natural man appears the same as the +respiration of a spiritual man. But the difference is clearly discerned +in heaven, for there every one respires according to the marriage of love +and wisdom; therefore as angels are recognized according to that marriage, +so are they recognized according to their respiration. For this reason it +is that when one who is not in that marriage enters heaven, he is seized +with anguish in the breast, and struggles for breath like a man in the +agonies of death; such persons, therefore throw themselves headlong from +the place, nor do they find rest until they are among those who are in a +respiration similar to their own; for then by correspondence they are in +similar affection, and therefore in similar thought. From all this it can +be seen that with the spiritual man it is the purer blood, called by some +the animal spirit, which is purified; and that it is purified so far as +the man is in the marriage of love and wisdom. It is this purer blood +which corresponds most nearly to that marriage; and because this blood +inflows into the blood of the body, it follows that the latter blood is +also purified by means of it. The reverse is true of those in whom love +is defiled in the understanding. But, as was said, no one can test this +by any experiment on the blood; but he can by observing the affections of +love, since these correspond to the blood. + +424. (19) Love, when defiled in the understanding and by it, becomes +natural, sensual, and corporeal. Natural love separated from spiritual +love is the opposite of spiritual love; because natural love is love of +self and of the world, and spiritual love is love to the Lord and love to +the neighbor; and love of self and the world looks downward and outward, +and love to the Lord looks upward and inward. Consequently when natural +love is separated from spiritual love it cannot be elevated above what is +man's own, but remains immersed in it, and so far as it loves it, is glued +to it. Then if the understanding ascends, and sees by the light of heaven +such things as are of wisdom, this natural love draws down such wisdom, +and joins her to itself in what is its own; and there either rejects the +things of wisdom or falsifies them or encircles itself with them, that it +may talk about them for reputation's sake. As natural love can ascend by +degrees and become spiritual and celestial, in the same way it can descend +by degrees and become sensual and corporeal, and it does descend so far as +it loves dominion from no love of use, but solely from love of self. It is +this love which is called the devil. Those who are in this love are able +to speak and act in the same manner as those who are in spiritual love; +but they do this either from memory or from the understanding elevated by +itself into the light of heaven. Nevertheless, what they say and do is +comparatively like fruit that appears beautiful on the surface but is +wholly rotten within; or like almonds which from the shell appear sound +but are wholly worm-eaten within. These things in the spiritual world are +called fantasies, and by means of them harlots, there called sirens, make +themselves appear handsome, and adorn themselves with beautiful garments; +but when the fantasy is dissipated the sirens appear like ghosts, and are +like devils who make themselves angels of light. For when that corporeal +love draws its understanding down from its elevation, as it does when +man is alone and thinks from his own love, then he thinks against God in +favor of nature, against heaven in favor of the world, and against the +truths and goods of the church in favor of the falsities and evils of hell; +thus against wisdom. From this the character of those who are called +corporeal men can be seen: for they are not corporeal in understanding, +but corporeal in love; that is, they are not corporeal in understanding +when they converse in company, but are so when they hold converse with +themselves in spirit; and being such in spirit, therefore after death they +become, both in love and in understanding, spirits that are called +corporeal. Those who in the world had been in a supreme love of ruling +from the love of self, and had also surpassed others in elevation of +understanding, then appear in body like Egyptian mummies, and in mind +gross and silly. Who in the world at the present day is aware that this +love in itself is of such a nature? Yet a love of ruling from love of use +is possible, but only from love of use for the sake of the common good, +not for the sake of self. It is difficult, however, for man to distinguish +the one love from the other, although the difference between them is like +that between heaven and hell. The differences between these two loves of +ruling may be seen in the work on Heaven and Hell (n. 551-565). + +425. (20) The capacity to understand called rationality and the capacity +to act called freedom, still remain. These two capacities belonging to +man have been treated of above (n. 264-267). Man has these two capacities +that he may from being natural become spiritual, that is, may be +regenerated. For, as was said above, it is man's love that becomes +spiritual, and is regenerated; and it cannot become spiritual or be +regenerated unless it knows, by means of its understanding, what evil is +and what good is, and therefore what truth is and what falsity is. When +it knows this it can choose either one or the other; and if it chooses +good it can, by means of its understanding, be instructed about the means +by which to attain to good. All the means by which man is enabled to +attain good are provided. It is by rationality that man is able to know +and understand these means, and by freedom that he is able to will and +to do them. There is also a freedom to will to know, to understand, and +to think these means. Those who hold from church doctrine that things +spiritual or theological transcend the understanding, and are therefore +to be believed apart from the understanding know nothing of these +capacities called rationality and freedom. These cannot do otherwise +than deny that there is a capacity called rationality. Those, too, who +hold from church doctrine that no one is able to do good from himself, +and consequently that good is not to be done from any will to be saved, +cannot do otherwise than deny, from a principle of religion, the existence +of both these capacities which belong to man. Therefore, those who have +confirmed themselves in these things, after death, in agreement with their +faith, are deprived of both these capacities; and in place of heavenly +freedom, in which they might have been, are in infernal freedom, and in +place of angelic wisdom from rationality, in which they might have been, +are in infernal insanity; and what is wonderful, they claim that both +these capacities have place in doing what is evil and thinking what is +false, not knowing that the exercise of freedom in doing what is evil +is slavery, and that the exercise of the reason to think what is false +is irrational. But it is to be carefully noted that these capacities, +freedom and rationality, are neither of them man's, but are of the Lord +in man, and that they cannot be appropriated to man as his; nor indeed, +can they be given to man as his, but are continually of the Lord in man, +and yet are never taken away from man; and this because without them man +cannot be saved, for without them he cannot be regenerated (as has been +said above). For this reason man is instructed by the church that from +himself he can neither think what is true nor do what is good. But +inasmuch as man perceives no otherwise than that he thinks from himself +what is true and does from himself what is good, it is very evident that +he ought to believe that he thinks as if from himself what is true, and +does as if from himself what is good. For if he does not believe this, +either he does not think what is true nor do what is good, and therefore +has no religion, or he thinks what is true and does what is good from +himself, and thus ascribes to himself that which is Divine. That man +ought to think what is true and do good as if from himself, may be seen +in the Doctrine of Life for the New Jerusalem, from beginning to end. + +426. (21) Spiritual and celestial love is love toward the neighbor and +love to the Lord; and natural and sensual love is love of the world and +love of self. By love toward the neighbor is meant the love of uses, and +by love to the Lord is meant the love of doing uses (as has been shown +before). These loves are spiritual and celestial, because loving uses and +doing them from a love of them, is distinct from the love of what is man's +own; for whoever loves uses spiritually looks not to self, but to others +outside of self for whose good he is moved. Opposed to these loves are the +loves of self and of the world, for these look to uses not for the sake of +others but for the sake of self; and those who do this invert Divine +order, and put self in the Lord's place, and the world in the place of +heaven; as a consequence they look backward, away from the Lord and away +from heaven, and looking backward away from these is looking to hell. +(More about these loves may be seen above, n. 424.) Yet man does not feel +and perceive the love of performing uses for the sake of uses as he feels +and perceives the love of performing uses for the sake of self; +consequently when he is performing uses he does not know whether he is +doing them for the sake of uses or for the sake of self. But let him know +that he is performing uses for the sake of uses in the measure in which +he flees from evils; for so far as he flees from evils, he performs uses +not for himself, but from the Lord. For evil and good are opposites; so +far as one is not in evil he is in good. No one can be in evil and in good +at the same time, because no one can serve two masters at the same time. +All this has been said to show that although man does not sensibly +perceive whether the uses which he performs are for the sake of use or +for the sake of self, that is, whether the uses are spiritual or merely +natural, still he can know it by this, whether or not he considers evils +to be sins. If he regards them as sins, and for that reason abstains from +doing them, the uses which he does are spiritual. And when one who does +this flees from sins from a feeling of aversion, he then begins to have +a sensible perception of the love of uses for the sake of uses, and this +from spiritual enjoyment in them. + +427. (22) It is the same with charity and faith and their conjunction as +with the will and understanding and their conjunction. There are two +loves, according to which the heavens are distinct, celestial love and +spiritual love. Celestial love is love to the Lord, and spiritual love +is love towards the neighbor. These loves are distinguished by this, that +celestial love is the love of good, and spiritual love the love of truth; +for those who are in celestial love perform uses from love of good, and +those in spiritual love from love of truth. The marriage of celestial love +is with wisdom, and the marriage of spiritual love with intelligence; for +it is of wisdom to do good from good, and it is of intelligence to do good +from truth, consequently celestial love does what is good, and spiritual +love does what is true. The difference between these two loves can be +defined only in this way, that those who are in celestial love have wisdom +inscribed on their life, and not on the memory, for which reason they do +not talk about Divine truths, but do them; while those who are in spiritual +love have wisdom inscribed on their memory, therefore they talk about +Divine truths, and do them from principles in the memory. Because those +who are in celestial love have wisdom inscribed on their life, they +perceive instantly whether whatever they hear is true or not; and when +asked whether it is true, they answer only, It is, or It is not. These are +they who are meant by the words of the Lord: + + Let your speech be Yea, yea, Nay, nay (Matt. 5:37). + +And because they are such, they are unwilling to hear anything about +faith, saying, What is faith? is it not wisdom? and what is charity? is +it not doing ? And when told that faith is believing what is not +understood, they turn away, saying, The man is crazy. These are they who +are in the third heaven, and who are the wisest of all. Such have they +become who in the world have applied the Divine truths which they have +heard immediately to the life by turning away from evils as infernal, and +worshiping the Lord alone. These, since they are in innocence, appear to +others as infants; and since they never talk about the truths of wisdom +and there is nothing of pride in their discourse, they also appear simple. +Nevertheless, when they hear any one speaking, they perceive from the tone +all things of his love, and from the speech all things of his intelligence. +These are they who are in the marriage of love and wisdom from the Lord; +and who represent the heart region of heaven, mentioned above. + +428. Those, however, who are in spiritual love, which is love towards the +neighbor, do not have wisdom inscribed on their life, but intelligence; +for it is of wisdom to do good from affection for good, while it is of +intelligence to do good from affection for truth (as has been said above). +Neither do these know what faith is. When faith is mentioned they +understand truth, and when charity is mentioned they understand doing the +truth; and when told that they must believe, they call it empty talk, and +ask, Who does not believe what is true? This they say because they see +truth in the light of their own heaven; therefore, to believe what they do +not see they call either simplicity or foolishness. These are they who +constitute the lung region of heaven, also mentioned above. + +429. But those who are in spiritual-natural love have neither wisdom nor +intelligence inscribed on their life, but only something of faith out of +the Word, so far as this has been conjoined with charity. Inasmuch as +these do not know what charity is, or whether faith be truth, they cannot +be among those in the heavens who are in wisdom and intelligence, but +among those who are in knowledge only. Yet such of them as have fled from +evil as sins are in the outmost heaven, and are in a light there like the +light of the moon by night; while those who have not confirmed themselves +in a faith in what is unknown, but have cherished a kind of affection for +truth are instructed by angels, and according to their reception of truths +and a life in agreement therewith, are raised into the societies of those +who are in spiritual love and therefore in intelligence. Those become +spiritual, the rest becoming spiritual-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 of love and wisdom in this Part may be said +of charity and faith, if by charity spiritual love is understood, and by +faith the truth whereby there is intelligence. It is the same whether the +terms will and understanding, or love and intelligence be used, since the +will is the receptacle of love, and the understanding of intelligence. + +431. To this I will add the following notable experience:-In heaven all +who perform uses from affection for use, because of the communion in which +they live are wiser and happier than others; and with them performing uses +is acting sincerely, uprightly, justly, and faithfully in the work proper +to the calling of each. This they call charity; and observances pertaining +to worship they call signs of charity, and other things they call +obligations and favors; saying that when one performs the duties of his +calling sincerely, uprightly, justly, and faithfully, the good of the +community is maintained and perpetuated, and that this is to "be in the +Lord," because all that flows in from the Lord is use, and it flows in +from the parts into the community, and flows out from the community to +the parts. The parts there are angels, and the community is a society of +them. + +432. WHAT MAN'S BEGINNING IS FROM CONCEPTION. + +What man's beginning or primitive form is in the womb after conception no +one can know, because it cannot be seen; moreover, it is made up of +spiritual substance, which is not visible by natural light. Now because +there are some in the world who are eager to investigate even the primitive +form of man, which is seed from the father, from which conception is +effected, and because many of these have fallen into the error of thinking +that man is in his fullness from his first, which is the rudiment, and is +afterwards perfected by growth, it has been disclosed to me what that +rudiment or first is in its form. It has been disclosed to me by angels, +to whom it was revealed by the Lord; and because they had made it a part +of their wisdom, and it is the joy of their wisdom to communicate to others +what they know, permission having been granted, they presented before my +eyes in the light of heaven a type of man's initial form, which was as +follows: There appeared as it were a tiny image of a brain with a delicate +delineation of something like a face in front, with no appendage. This +primitive form in the upper convex part was a structure of contiguous +globules or spherules, and each spherule was a joining together of those +more minute, and each of these in like manner of those most minute. It was +thus of three degrees. In front, in the flat part, a kind of delineation +appeared for a face. The convex part was covered round about with a very +delicate skin or membrane which was transparent. The convex part, which +was a type of the brain in least forms, was also divided into two beds, +as it were, just as the brain in its larger form is divided into +hemispheres. It was told me that the right bed was the receptacle of love, +and the left the receptacle of wisdom; and that by wonderful interweavings +these were like consorts and partners. It was further shown in the light +of heaven, which fell brightly on it, that the structure of this little +brain within, as to position and movement, was in the order and form of +heaven, and that its outer structure was in direct opposition to that +order and form. After these things were seen and pointed out, the angels +said that the two interior degrees, which were in the order and form of +heaven, were the receptacles of love and wisdom from the Lord; and that +the exterior degree, which was in direct opposition to the order and form +of heaven, was the receptacle of hellish love and insanity; for the reason +that man, by hereditary corruption, is born into evils of every kind, and +these evils reside there in the outermosts; and that this corruption is +not removed unless the higher degrees are opened, which, as was said, are +the receptacles of love and wisdom from the Lord. And as love and wisdom +are very man, for love and wisdom in their essence are the Lord, and this +primitive form of man is a receptacle, it follows that in that primitive +form there is a continual effort towards the human form, which also it +gradually assumes. + + + + + + + + +End of the Project Gutenberg EBook of Angelic Wisdom Concerning the Divine +Love and the Divine Wisdom, by Emanuel Swedenborg + +*** END OF THIS PROJECT GUTENBERG EBOOK ANGELIC WISDOM *** + +***** This file should be named 16627.txt or 16627.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/1/6/6/2/16627/ + +Produced by E-text donated by the Kempton Project, submitted +by William Rotella + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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