{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_16627/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_16627","id":"gutenberg_16627","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/16627","summary":null,"tags":["Category: Philosophy & Ethics","Category: Religion/Spirituality","God (Christianity) -- Love","God (Christianity) -- Wisdom"],"text":"Produced by E-text donated by the Kempton Project, submitted\nby William Rotella\n\n\n\n\n\n\nANGELIC WISDOM CONCERNING THE DIVINE LOVE AND THE DIVINE WISDOM\n\nBY\n\nEMANUEL SWEDENBORG\n\n\nStandard Edition\n\nSwedenborg Foundation\nIncorporated\nNew York\n--------\nEstablished 1850\n\n\nFirst Published in Latin, Amsterdam, 1763\nFirst English translation published in U.S.A., 1794\n55th Printing, 1988\nISBN 0-87785-056-9\n\n\nLibrary of Congress Catalog Card Number 76-46144\nManufactured in the United States of America\n\n\nTRANSLATOR'S NOTE\n\nThe previous translation of this work has been carefully revised.  In\nthis revision the translator has had the valuable assistance of\nsuggestions by the Rev. L.H. Tafel and others.  The new renderings of\n_existere_ and _fugere_ are suggestions adopted by the Editorial Committee\nand accepted by the translator, but for which he does not wish to be\nheld solely responsible.\n\n\n1. PART FIRST.\n\nLOVE IS THE LIFE OF MAN.\n\nMan knows that there is such a thing as love, but he does not know what\nlove is. He knows that there is such a thing as love from common speech,\nas when it is said, he loves me, a king loves his subjects, and subjects\nlove their king, a husband loves his wife, a mother her children, and\nconversely; also, this or that one loves his country, his fellow citizens,\nhis neighbor; and likewise of things abstracted from person, as when it\nis said, one loves this or that thing. But although the word love is so\nuniversally used, hardly anybody knows what love is. And because one is\nunable, when he reflects upon it, to form to himself any idea of thought\nabout it, he says either that it is not anything, or that it is merely\nsomething flowing in from sight, hearing, touch, or interaction with\nothers, and thus affecting him. He is wholly unaware that love is his\nvery life; not only the general life of his whole body, and the general\nlife of all his thoughts, but also the life of all their particulars.\nThis a man of discernment can perceive when it is said: If you remove\nthe affection which is from love, can you think anything, or do anything?\nDo not thought, speech, and action, grow cold in the measure in which the\naffection which is from love grows cold? And do they not grow warm in the\nmeasure in which this affection grows warm? But this a man of discernment\nperceives simply by observing that such is the case, and not from any\nknowledge that love is the life of man.\n\n2. What the life of man is, no one knows unless he knows that it is love.\nIf this is not known, one person may believe that man's life is nothing\nbut perceiving with the senses and acting, and another that it is merely\nthinking; and yet thought is the first effect of life, and sensation and\naction are the second effect of life. Thought is here said to be the first\neffect of life, yet there is thought which is interior and more interior,\nalso exterior and more exterior. What is actually the first effect of life\nis inmost thought, which is the perception of ends. But of all this\nhereafter, when the degrees of life are considered.\n\n3. Some idea of love, as being the life of man, may be had from the sun's\nheat in the world. This heat is well known to be the common life, as it\nwere, of all the vegetations of the earth. For by virtue of heat, coming\nforth in springtime, plants of every kind rise from the ground, deck\nthemselves with leaves, then with blossoms, and finally with fruits, and\nthus, in a sense, live. But when, in the time of autumn and winter, heat\nwithdraws, the plants are stripped of these signs of their life, and they\nwither. So it is with love in man; for heat and love mutually correspond.\nTherefore love also is warm.\n\n4. GOD ALONE, CONSEQUENTLY THE LORD, IS LOVE ITSELF, BECAUSE HE IS LIFE\nITSELF AND ANGELS AND MEN ARE RECIPIENTS OF LIFE.\n\nThis will be fully shown in treatises on Divine Providence and on Life;\nit is sufficient here to say that the Lord, who is the God of the universe,\nis uncreate and infinite, whereas man and angel are created and finite.\nAnd because the Lord is uncreate and infinite, He is Being [Esse] itself,\nwhich is called \"Jehovah,\" and Life itself, or Life in itself. From the\nuncreate, the infinite, Being itself and Life itself, no one can be\ncreated immediately, because the Divine is one and indivisible; but their\ncreation must be out of things created and finited, and so formed that\nthe Divine can be in them. Because men and angels are such, they are\nrecipients of life. Consequently, if any man suffers himself to be so\nfar misled as to think that he is not a recipient of life but is Life,\nhe cannot be withheld from the thought that he is God. A man's feeling\nas if he were life, and therefore believing himself to be so, arises from\nfallacy; for the principal cause is not perceived in the instrumental\ncause otherwise than as one with it. That the Lord is Life in Himself,\nHe Himself teaches in John:\n\n     As the Father hath life in Himself, so also hath He given to the Son\n     to have life in Himself (5:26)\n     He declares also that He is Life itself (John 11:25; 14:6).\n\nNow since life and love are one (as is apparent from what has been said\nabove, n. 1, 2), it follows that the Lord, because He is Life itself, is\nLove itself.\n\n5. But that this may reach the understanding, it must needs be known\npositively that the Lord, because He is Love in its very essence, that\nis, Divine Love, appears before the angels in heaven as a sun, and that\nfrom that sun heat and light go forth; the heat which goes forth therefrom\nbeing in its essence love, and the light which goes forth therefrom being\nin its essence wisdom; and that so far as the angels are recipients of\nthat spiritual heat and of that spiritual light, they are loves and\nwisdoms; not loves and wisdoms from themselves, but from the Lord. That\nspiritual heat and that spiritual light not only flow into angels and\naffect them, but they also flow into men and affect them just to the\nextent that they become recipients; and they become recipients in the\nmeasure of their love to the Lord and love towards the neighbor. That\nsun itself, that is, the Divine Love, by its heat and its light, cannot\ncreate any one immediately from itself; for one so created would be Love\nin its essence, which Love is the Lord Himself; but it can create from\nsubstances and matters so formed as to be capable of receiving the very\nheat and the very light; comparatively as the sun of the world cannot by\nits heat and light produce germinations on the earth immediately, but\nonly out of earthy matters in which it can be present by its heat and\nlight, and cause vegetation. In the spiritual world the Divine Love of\nthe Lord appears as a sun, and from it proceed the spiritual heat and\nthe spiritual light from which the angels derive love and wisdom, as may\nbe seen in the work on Heaven and Hell (n. 116-140).\n\n6. Since, then, man is not life, but is a recipient of life, it follows\nthat the conception of a man from his father is not a conception of life,\nbut only a conception of the first and purest form capable of receiving\nlife; and to this, as to a nucleus or starting-point in the womb, are\nsuccessively added substances and matters in forms adapted to the\nreception of life, in their order and degree.\n\n7. THE DIVINE IS NOT IN SPACE.\n\nThat the Divine, that is, God, is not in space, although omnipresent and\nwith every man in the world, and with every angel in heaven, and with\nevery spirit under heaven, cannot be comprehended by a merely natural\nidea, but it can by a spiritual idea. It cannot be comprehended by a\nnatural idea, because in the natural idea there is space; since it is\nformed out of such things as are in the world, and in each and all of\nthese, as seen by the eye, there is space. In the world, everything great\nand small is of space; everything long, broad, and high is of space; in\nshort, every measure, figure and form is of space. This is why it has\nbeen said that it cannot be comprehended by a merely natural idea that\nthe Divine is not in space, when it is said that the Divine is everywhere.\nStill, by natural thought, a man may comprehend this, if only he admit\ninto it something of spiritual light. For this reason something shall\nfirst be said about spiritual idea, and thought therefrom. Spiritual idea\nderives nothing from space, but it derives its all from state. State is\npredicated of love, of life, of wisdom, of affections, of joys therefrom;\nin general, of good and of truth. An idea of these things which is truly\nspiritual has nothing in common with space; it is higher and looks down\nupon the ideas of space which are under it as heaven looks down upon the\nearth. But since angels and spirits see with eyes, just as men in the\nworld do, and since objects cannot be seen except in space, therefore in\nthe spiritual world where angels and spirits are, there appear to be\nspaces like the spaces on earth; yet they are not spaces, but appearances;\nsince they are not fixed and constant, as spaces are on earth; for they\ncan be lengthened or shortened; they can be changed or varied. Thus because\nthey cannot be determined in that world by measure, they cannot be\ncomprehended there by any natural idea, but only by a spiritual idea. The\nspiritual idea of distances of space is the same as of distances of good\nor distances of truth, which are affinities and likenesses according to\nstates of goodness and truth.\n\n8. From this it may be seen that man is unable, by a merely natural idea,\nto comprehend that the Divine is everywhere, and yet not in space; but\nthat angels and spirits comprehend this clearly; consequently that a man\nalso may, provided he admits into his thought something of spiritual light;\nand this for the reason that it is not his body that thinks, but his\nspirit, thus not his natural, but his spiritual.\n\n9. But many fail to comprehend this because of their love of the natural,\nwhich makes them unwilling to raise the thoughts of their understanding\nabove the natural into spiritual light; and those who are unwilling to do\nthis can think only from space, even concerning God; and to think according\nto space concerning God is to think concerning the expanse of nature. This\nhas to be premised, because without a knowledge and some perception that\nthe Divine is not in space, nothing can be understood about the Divine\nLife, which is Love and Wisdom, of which subjects this volume treats; and\nhence little, if anything, about Divine Providence, Omnipresence,\nOmniscience, Omnipotence, Infinity and Eternity, which will be treated\nof in succession.\n\n10. It has been said that in the spiritual world, just as in the natural\nworld, there appear to be spaces, consequently also distances, but that\nthese are appearances according to spiritual affinities which are of love\nand wisdom, or of good and truth. From this it is that the Lord, although\neverywhere in the heavens with angels, nevertheless appears high above\nthem as a sun. Furthermore, since reception of love and wisdom causes\naffinity with the Lord, those heavens in which the angels are, from\nreception, in closer affinity with Him, appear nearer to Him than those\nin which the affinity is more remote. From this it is also that the\nheavens, of which there are three, are distinct from each other,\nlikewise the societies of each heaven; and further, that the hells under\nthem are remote according to their rejection of love and wisdom. The same\nis true of men, in whom and with whom the Lord is present throughout the\nwhole earth; and this solely for the reason that the Lord is not in space.\n\n11. GOD IS VERY MAN.\n\nIn all the heavens there is no other idea of God than that He is a Man.\nThis is because heaven as a whole and in part is in form like a man, and\nbecause it is the Divine which is with the angels that constitutes heaven\nand inasmuch as thought proceeds according to the form of heaven, it is\nimpossible for the angels to think of God in any other way. From this it\nis that all those in the world who are conjoined with heaven think of God\nin the same way when they think interiorly in themselves, that is, in\ntheir spirit. From this fact that God is a Man, all angels and all spirits,\nin their complete form, are men. This results from the form of heaven,\nwhich is like itself in its greatest and in its least parts. That heaven\nas a whole and in part is in form like a man may be seen in the work on\nHeaven and Hell (n. 59-87); and that thoughts proceed according to the\nform of heaven (n. 203, 204). It is known from Genesis (1:26, 27), that\nmen were created after the image and likeness of God. God also appeared\nas a man to Abraham and to others. The ancients, from the wise even to\nthe simple, thought of God no otherwise than as being a Man; and when at\nlength they began to worship a plurality of gods, as at Athens and Rome,\nthey worshiped them all as men. What is here said may be illustrated by\nthe following extract from a small treatise already published:\n\nThe Gentiles, especially the Africans, who acknowledge and worship one\nGod, the Creator of the universe, have concerning God the idea that He\nis a Man, and declare that no one can have any other idea of God. When\nthey learn that there are many who cherish an idea of God as something\ncloud-like in the midst of things, they ask where such persons are; and\non being told that they are among Christians, they declare it to be\nimpossible. They are informed, however, that this idea arises from the\nfact that God in the Word is called \"a Spirit,\" and of a spirit they have\nno other idea than of a bit of cloud, not knowing that every spirit and\nevery angel is a man. An examination, nevertheless, was made, whether the\nspiritual idea of such persons was like their natural idea, and it was\nfound not to be so with those who acknowledge the Lord interiorly as God\nof heaven and earth. I heard a certain elder from the Christians say that\nno one can have an idea of a Human Divine; and I saw him taken about to\nvarious Gentile nations, and successively to such as were more and more\ninterior, and from them to their heavens, and finally to the Christian\nheaven; and everywhere their interior perception concerning God was\ncommunicated to him, and he observed that they had no other idea of God\nthan that He is a man, which is the same as the idea of a Human Divine\n(C.L.J. n. 74).\n\n12. The common people in Christendom have an idea that God is a Man,\nbecause God in the Athanasian doctrine of the Trinity is called a\n\"Person.\" But those who are more learned than the common people pronounce\nGod to be invisible; and this for the reason that they cannot comprehend\nhow God, as a Man, could have created heaven and earth, and then fill the\nuniverse with His presence, and many things besides, which cannot enter\nthe understanding so long as the truth that the Divine is not in space\nis ignored. Those, however, who go to the Lord alone think of a Human\nDivine, thus of God as a Man.\n\n13. How important it is to have a correct idea of God can be known from\nthe truth that the idea of God constitutes the inmost of thought with\nall who have religion, for all things of religion and all things of\nworship look to God. And since God, universally and in particular, is\nin all things of religion and of worship, without a proper idea of God\nno communication with the heavens is possible. From this it is that in\nthe spiritual world every nation has its place allotted in accordance\nwith its idea of God as a Man; for in this idea, and in no other, is the\nidea of the Lord. That man's state of life after death is according to\nthe idea of God in which he has become confirmed, is manifest from the\nopposite of this, namely, that the denial of God, and, in the Christian\nworld, the denial of the Divinity of the Lord, constitutes hell.\n\n14. IN GOD-MAN ESSE AND EXISTERE* ARE ONE DISTINCTLY**\n\nWhere there is Esse [being] there is Existere [taking form]; one is not\npossible apart from the other. For Esse is by means of Existere, and not\napart from it. This the rational mind comprehends when it thinks whether\nthere can possibly be any Esse [being] which does not Exist [take form],\nand whether there can possibly be Existere except from Esse. And since\none is possible with the other, and not apart from the other, it follows\nthat they are one, but one distinctly. They are one distinctly, like Love\nand Wisdom; in fact, love is Esse, and wisdom is Existere; for there can\nbe no love except in wisdom, nor can there be any wisdom except from\nlove; consequently when love is in wisdom, then it EXISTS. These two are\none in such a way that they may be distinguished in thought but not in\noperation, and because they may be distinguished in thought though not\nin operation, it is said that they are one distinctly.*** Esse and\nExistere in God-Man are also one distinctly like soul and body. There\ncan be no soul apart from its body, nor body apart from its soul. The\nDivine soul of God-Man is what is meant by Divine Esse, and the Divine\nBody is what is meant by Divine Existere. That a soul can exist apart\nfrom a body, and can think and be wise, is an error springing from\nfallacies; for every man's soul is in a spiritual body after it has cast\noff the material coverings which it carried about in the world.\n* To be and to exist. Swedenborg seems to use this word \"exist\" nearly\nin the classical sense of springing or standing forth, becoming manifest,\ntaking form. The distinction between esse and existere is essentially the\nsame as between substance and form.\n** For the meaning of this phrase. \"distincte unum,\" see below in this\nparagraph, also n. 17, 22, 34, 223, and DP 4.\n*** It should be noticed that in Latin, distinctly is the adverb of the\nverb distinguish. If translated distinguishably, this would appear.\n\n15. Esse is not Esse unless it Exists, because until then it is not in a\nform, and if not in a form it has no quality; and what has no quality is\nnot anything. That which Exists from Esse, for the reason that it is\nfrom Esse, makes one with it. From this there is a uniting of the two\ninto one; and from this each is the others mutually and interchangeably,\nand each is all in all things of the other as in itself.\n\n16. From this it can be seen that God is a Man, and consequently He is\nGod-Existing; not existing from Himself but in Himself. He who has\nexistence in Himself is God from whom all things are.\n\n17. IN GOD-MAN INFINITE THINGS ARE ONE DISTINCTLY.\n\nThat God is infinite is well known, for He is called the Infinite; and\nHe is called the Infinite because He is infinite. He is infinite not from\nthis alone, that He is very Esse and Existere in itself, but because in\nHim there are infinite things. An infinite without infinite things in it,\nis infinite in name only. The infinite things in Him cannot be called\ninfinitely many, nor infinitely all, because of the natural idea of many\nand of all; for the natural idea of infinitely many is limited, and the\nnatural idea of infinitely all, though not limited, is derived from\nlimited things in the universe. Therefore man, because his ideas are\nnatural, is unable by any refinement or approximation, to come into a\nperception of the infinite things in God; and an angel, while he is\nable, because he is in spiritual ideas, to rise by refinement and\napproximation above the degree of man, is still unable to attain to\nthat perception.\n\n18. That in God there are infinite things, any one may convince himself\nwho believes that God is a Man; for, being a Man, He has a body and every\nthing pertaining to it, that is, a face, breast, abdomen, loins and feet;\nfor without these He would not be a Man. And having these, He also has\neyes, ears, nose, mouth, and tongue; also the parts within man, as the\nheart and lungs, and their dependencies, all of which, taken together,\nmake man to be a man. In a created man these parts are many, and regarded\nin their details of structure are numberless; but in God-Man they are\ninfinite, nothing whatever is lacking, and from this He has infinite\nperfection. This comparison holds between the uncreated Man who is God\nand created man, because God is a Man; and He Himself says that the man\nof this world was created after His image and into His likeness\n(Gen. 1:26, 27).\n\n19. That in God there are infinite things, is still more evident to the\nangels from the heavens in which they dwell. The whole heaven, consisting\nof myriads of myriads of angels, in its universal form is like a man. So\nis each society of heaven, be it larger or smaller. From this, too, an\nangel is a man, for an angel is a heaven in least form. (This is shown\nin the work  Heaven and Hell, n. 51-86.) Heaven as a whole, in part, and\nin the individual, is in that form by virtue of the Divine which angels\nreceive; for in the measure in which an angel receives from the Divine\nis he in complete form a man. From this it is that angels are said to be\nin God, and God in them; also, that God is their all. How many things\nthere are in heaven cannot be told; and because the Divine is what makes\nheaven, and consequently these unspeakably many things are from the\nDivine, it is clearly evident that there are infinite things in Very Man,\nwho is God.\n\n20. From the created universe a like conclusion may be drawn when it is\nregarded from uses and their correspondences. But before this can be\nunderstood some preliminary illustrations must be given.\n\n21. Because in God-Man there are infinite things which appear in heaven,\nin angel, and in man, as in a mirror; and because God-Man is not in space\n(as was shown above, n. 7-10), it can, to some extent, be seen and\ncomprehended how God can be Omnipresent, Omniscient, and All-providing;\nand how, as Man, He could create all things, and as Man can hold the\nthings created by Himself in their order to eternity.\n\n22. That in God-Man infinite things are one distinctly, can also be seen,\nas in a mirror, from man. In man there are many and numberless things, as\nsaid above; but still man feels them all as one. From sensation he knows\nnothing of his brains, of his heart and lungs, of his liver, spleen, and\npancreas; or of the numberless things in his eyes, ears, tongue, stomach,\ngenerative organs, and the remaining parts; and because from sensation he\nhas no knowledge of these things, he is to himself as a one. The reason\nis that all these are in such a form that not one can be lacking; for it\nis a form recipient of life from God-Man (as was shown above, n. 4-6).\nFrom the order and connection of all things in such a form there comes\nthe feeling, and from that the idea, as if they were not many and\nnumberless, but were one. From this it may be concluded that the many\nand numberless things which make in man a seeming one, a Very Man who\nis God, are one distinctly, yea, most distinctly.\n\n23. THERE IS ONE GOD-MAN, FROM WHOM ALL THINGS COME.\n\nAll things of human wisdom unite, and as it were center in this, that\nthere is one God, the Creator of the universe: consequently a man who\nhas reason, from the general nature of his understanding, does not and\ncannot think otherwise. Say to any man of sound reason that there are\ntwo Creators of the universe, and you will be sensible of his repugnance,\nand this, perhaps, from the mere sound of the phrase in his ear; from\nwhich it appears that all things of human reason unite and center in\nthis, that God is one. There are two reasons for this. First, the very\ncapacity to think rationally, viewed in itself, is not man's, but is\nGod's in man; upon this capacity human reason in its general nature\ndepends, and this general nature of reason causes man to see as from\nhimself that God is one. Secondly, by means of that capacity man either\nis in the light of heaven, or he derives the generals of his thought\ntherefrom; and it is a universal of the light of heaven that God is one.\nIt is otherwise when man by that capacity has perverted the lower parts\nof his understanding; such a man indeed is endowed with that capacity,\nbut by the twist given to these lower parts, he turns it contrariwise,\nand thereby his reason becomes unsound.\n\n24. Every man, even if unconsciously, thinks of a body of men as of one\nman; therefore he instantly perceives what is meant when it is said that\na king is the head, and the subjects are the body, also that this or\nthat person has such a place in the general body, that is, in the kingdom.\nAs it is with the body politic, so is it with the body spiritual. The\nbody spiritual is the church; its head is God-Man; and from this it is\nplain how the church thus viewed as a man would appear if instead of one\nGod, the Creator and Sustainer of the universe, several were thought of.\nThe church thus viewed would appear as one body with several heads; thus\nnot as a man, but as a monster. If it be said that these heads have one\nessence, and that thus together they make one head, the only conception\npossible is either that of one head with several faces or of several\nheads with one face; thus making the church, viewed as a whole, appear\ndeformed. But in truth, the one God is the head, and the church is the\nbody, which acts under the command of the head, and not from itself; as\nis also the case in man; and from this it is that there can be only one\nking in a kingdom, for several kings would rend it asunder, but one is\nable to preserve its unity.\n\n25. So would it be with the church scattered throughout the whole globe,\nwhich is called a communion, because it is as one body under one head.\nIt is known that the head rules the body under it at will; for\nunderstanding and will have their seat in the head; and in conformity\nto the understanding and will the body is directed, even to the extent\nthat the body is nothing but obedience. As the body can do nothing except\nfrom the understanding and will in the head, so the man of the church can\ndo nothing except from God. The body seems to act of itself, as if the\nhands and feet in acting are moved of themselves; or the mouth and tongue\nin speaking vibrate of themselves, when, in fact, they do not in the\nslightest degree act of themselves, but only from an affection of the\nwill and the consequent thought of the understanding in the head.\nSuppose, now, one body to have several heads and each head to be free\nto act from its own understanding and its own will, could such a body\ncontinue to exist? For among several heads singleness of purpose, such\nas results from one head would be impossible. As in the church, so in\nthe heavens; heaven consists of myriads of myriads of angels, and unless\nthese all and each looked to one God, they would fall away from one\nanother and heaven would be broken up. Consequently, if an angel of\nheaven but thinks of a plurality of gods he is at once separated; for\nhe is cast out into the outmost boundary of the heavens, and sinks\ndownward.\n\n26. Because the whole heaven and all things of heaven have relation to\none God, angelic speech is such that by a certain unison flowing from\nthe unison of heaven it closes in a single cadence - a proof that it\nis impossible for the angels to think otherwise than of one God; for\nspeech is from thought.\n\n27. Who that has sound reason can help seeing that the Divine is not\ndivisible? also that a plurality of Infinites, of Uncreates, of\nOmnipotents, and of Gods, is impossible? Suppose one destitute of reason\nwere to declare that a plurality of Infinites, of Uncreates, of\nOmnipotents, and of Gods is possible, if only they have one identical\nessence, and this would make of them one Infinite, Uncreate, Omnipotent,\nand God, would not the one identical essence be one identity? And one\nidentity is not possible to several. If it should be said that one is\nfrom the other, the one who is from the other is not God in Himself;\nnevertheless, God in Himself is the God from whom all things are (see\nabove, n. 16).\n\n28. THE DIVINE ESSENCE ITSELF IS LOVE AND WISDOM\n\nSum up all things you know and submit them to careful inspection, and in\nsome elevation of spirit search for the universal of all things, and you\ncannot conclude otherwise than that it is Love and Wisdom. For these are\nthe two essentials of all things of man's life; everything of that life,\ncivil, moral, and spiritual, hinges upon these two, and apart from these\ntwo is nothing. It is the same with all things of the life of the\ncomposite Man, which is, as was said above, a society, larger or smaller,\na kingdom, an empire, a church, and also the angelic heaven. Take away\nlove and wisdom from these, and consider whether they be anything, and\nyou will find that apart from love and wisdom as their origin they are\nnothing.\n\n29. Love together with wisdom in its very essence is in God. This no one\ncan deny; for God loves every one from love in Himself, and leads every\none from wisdom in Himself. The created universe, too, viewed in relation\nto its order, is so full of wisdom coming forth from love that all things\nin the aggregate may be said to be wisdom itself. For things limitless\nare in such order, successively and simultaneously, that taken together\nthey make a one. It is from this, and this alone, that they can be held\ntogether and continually preserved.\n\n30. It is because the Divine Essence itself is Love and Wisdom that man\nhas two capacities for life; from one of these he has understanding, from\nthe other will. The capacity from which he has understanding derives\neverything it has from the influx of wisdom from God, and the capacity\nfrom which he has will derives everything it has from the influx of love\nfrom God. Man's not being truly wise and not loving rightly does not\ntake away these capacities, but merely closes them up; and so long as\nthey are closed up, although the understanding is still called\nunderstanding and the will is called will, they are not such in essence.\nIf these two capacities, therefore, were to be taken away, all that is\nhuman would perish; for the human is to think and to speak from thought,\nand to will and to act from will. From this it is clear that the Divine\nhas its seat in man in these two capacities, the capacity to be wise and\nthe capacity to love (that is, that one may be wise and may love). That\nin man there is a possibility of loving [and of being wise], even when\nhe is not wise as he might be and does not love as he might, has been\nmade known to me from much experience, and will be abundantly shown\nelsewhere.\n\n31. It is because the Divine Essence itself is Love and Wisdom, that all\nthings in the universe have relation to good and truth; for everything\nthat proceeds from love is called good, and everything that proceeds\nfrom wisdom is called truth. But of this more hereafter.\n\n32. It is because the Divine Essence itself is Love and Wisdom, that the\nuniverse and all things in it, alive and not alive, have unceasing\nexistence from heat and light; for heat corresponds to love, and light\ncorresponds to wisdom; and therefore spiritual heat is love and spiritual\nlight is wisdom. But of this, also, more hereafter.\n\n33. From Divine Love and from Divine Wisdom, which make the very Essence\nthat is God, all affections and thoughts with man have their\nrise-affections from Divine Love, and thoughts from Divine Wisdom; and\neach and all things of man are nothing but affection and thought; these\ntwo are like fountains of all things of man's life. All the enjoyments\nand pleasantnesses of his life are from these-enjoyments from the\naffection of his love, and pleasantnesses from the thought therefrom.\nNow since man was created to be a recipient, and is a recipient in the\ndegree in which he loves God and from love to God is wise, in other\nwords, in the degree in which he is affected by those things which are\nfrom God and thinks from that affection, it follows that the Divine\nEssence, which is the Creator, is Divine Love and Divine Wisdom.\n\n34. DIVINE LOVE IS OF DIVINE WISDOM, AND DIVINE WISDOM IS OF DIVINE LOVE.\n\nIn God-Man Divine Esse [Being] and Divine Existere [Taking Form] are one\ndistinctly (as may be seen above, n. 14-16). And because Divine Esse is\nDivine Love, and Divine Existere is Divine Wisdom, these are likewise\none distinctly. They are said to be one distinctly, because love and\nwisdom are two distinct things, yet so united that love is of wisdom,\nand wisdom is of love, for in wisdom love is, and in love wisdom Exists;\nand since wisdom derives its Existere from love (as was said above, n. 15),\ntherefore Divine Wisdom also is Esse. From this it follows that love and\nwisdom taken together are the Divine Esse, but taken distinctly love is\ncalled Divine Esse, and wisdom Divine Existere. Such is the angelic idea\nof Divine Love and of Divine Wisdom.\n\n35. Since there is such a union of love and wisdom and of wisdom and love\nin God-Man, there is one Divine Essence. For the Divine Essence is Divine\nLove because it is of Divine Wisdom and is Divine Wisdom, because it is\nof Divine Love. And since there is such a union of these, the Divine\nLife also is one. Life is the Divine essence. Divine Love and Divine\nWisdom are a one because the union is reciprocal, and reciprocal union\ncauses oneness. Of reciprocal union, however, more will be said elsewhere.\n\n36. There is also a union of love and wisdom in every Divine work; from\nwhich it has perpetuity, yea, its everlasting duration. If there were more\nof Divine Love than of Divine Wisdom, or more of Divine Wisdom than of\nDivine Love, in any created work, it could have continued existence only\nin the measure in which the two were equally in it, anything in excess\npassing off.\n\n37. The Divine Providence in the reforming, regenerating and saving of\nmen, partakes equally of Divine Love and of Divine Wisdom. From more of\nDivine Love than of Divine Wisdom or from more of Divine Wisdom than of\nDivine Love, man cannot be reformed, regenerated and saved. Divine Love\nwills to save all, but it cam save only by means of Divine Wisdom; to\nDivine Wisdom belong all the laws through which salvation is effected;\nand these laws Love cannot transcend, because Divine Love and Divine\nWisdom are one and act in unison.\n\n38. In the Word, Divine Love and Divine Wisdom are meant by \"righteousness\"\nand \"judgment,\" Divine Love by \"righteousness,\" and Divine Wisdom by\n\"judgment;\" for this reason \"righteousness\" and \"judgment\" are predicated\nin the Word of God; as in David:\n\n     Righteousness and judgment are the support of Thy Throne (Ps. 89:14).\n     Jehovah shall bring forth righteousness as the light, and judgment as\n     the noonday (Ps. 37:6).\n\nIn Hosea:\n\n     I will betroth thee unto Me for ever, in righteousness, and in\n     judgment (2:18).\n\nIn Jeremiah:\n\n     I will raise unto David a righteous Branch, who shall reign as King\n     and shall execute judgment and righteousness in the earth (23:5).\n\nIn Isaiah:\n\n     He shall sit upon the throne of David, and upon his kingdom, to\n     establish it in judgment and in righteousness (9:7).\n     Jehovah shall be exalted, because He hath filled the earth with\n     judgment and righteousness (33:5).\n\nIn David:\n\n     When I shall have learned the judgments of Thy righteousness. Seven\n     times a day do I praise Thee, because of the judgments of Thy\n     righteousness (Ps. 119:7, 164).\n\nThe same is meant by \"life\" and \"light\" in John:\n\n     In Him was life, and the life was the light of men (1:4).\n\nBy \"life\" in this passage is meant the Lord's Divine Love, and by \"light\"\nHis Divine Wisdom. The same also is meant by \"life\" and \"spirit\" in John:\n\n     Jesus said, The words which I speak unto you, they are spirit, and\n     they are life (6:63).\n\n39. In man love and wisdom appear as two separate things, yet in themselves\nthey are one distinctly, because with man wisdom is such as the love is,\nand love is such as the wisdom is. The wisdom that does not make one with\nits love appears to be wisdom, but it is not; and the love that does not\nmake one with its wisdom appears to be the love of wisdom, but it is not;\nfor the one must derive its essence and its life reciprocally from the\nother. With man love and wisdom appear as two separate things, because\nwith him the capacity for understanding may be elevated into the light\nof heaven, but not the capacity for loving, except so far as he acts\naccording to his understanding. Any apparent wisdom, therefore, which\ndoes not make one with the love of wisdom, sinks back into the love which\ndoes make one with it; and this may be a love of unwisdom, yea, of\ninsanity. Thus a man may know from wisdom that he ought to do this or\nthat, and yet he does not do it, because he does not love it. But so far\nas a man does from love what wisdom teaches, he is an image of God.\n\n40. DIVINE LOVE AND DIVINE WISDOM ARE SUBSTANCE AND ARE FORM.\n\nThe idea of men in general about love and about wisdom is that they are\nlike something hovering and floating in thin air or ether or like what\nexhales from something of this kind. Scarcely any one believes that they\nare really and actually substance and form. Even those who recognize that\nthey are substance and form still think of the love and the wisdom as\noutside the subject and as issuing from it. For they call substance and\nform that which they think of as outside the subject and as issuing from\nit, even though it be something hovering and floating; not knowing that\nlove and wisdom are the subject itself, and that what is perceived outside\nof it and as hovering and floating is nothing but an appearance of the\nstate of the subject in itself. There are several reasons why this has\nnot hitherto been seen, one of which is, that appearances are the first\nthings out of which the human mind forms its understanding, and these\nappearances the mind can shake off only by the exploration of the cause;\nand if the cause lies deeply hidden, the mind can explore it only by\nkeeping the understanding for a long time in spiritual light; and this\nit cannot do by reason of the natural light which continually withdraws\nit. The truth is, however, that love and wisdom are the real and actual\nsubstance and form that constitute the subject itself.\n\n41. But as this is contrary to appearance, it may seem not to merit belief\nunless it be proved; and since it can be proved only by such things as\nman can apprehend by his bodily senses, by these it shall be proved. Man\nhas five external senses, called touch, taste, smell, hearing and sight.\nThe subject of touch is the skin by which man is enveloped, the very\nsubstance and form of the skin causing it to feel whatever is applied to\nit. The sense of touch is not in the things applied, but in the substance\nand form of the skin, which are the subject; the sense itself is nothing\nbut an affecting of the subject by the things applied. It is the same\nwith taste; this sense is only an affecting of the substance and form of\nthe tongue; the tongue is the subject. It is the same with smell; it is\nwell known that odor affects the nostrils, and that it is in the nostrils,\nand that the nostrils are affected by the odoriferous particles touching\nthem. It is the same with hearing, which seems to be in the place where\nthe sound originates; but the hearing is in the ear, and is an affecting\nof its substance and form; that the hearing is at a distance from the ear\nis an appearance. It is the same with sight. When a man sees objects at a\ndistance, the seeing appears to be there; yet the seeing is in the eye,\nwhich is the subject, and is likewise an affecting of the subject.\nDistance is solely from the judgment concluding about space from things\nintermediate, or from the diminution and consequent indistinctness of\nthe object, an image of which is produced interiorly in the eye according\nto the angle of incidence. From this it is evident that sight does not\ngo out from the eye to the object, but that the image of the object enters\nthe eye and affects its substance and form. Thus it is just the same\nwith sight as with hearing; hearing does not go out from the ear to catch\nthe sound, but the sound enters the ear and affects it. From all this it\ncan be seen that the affecting of the substance and form which causes\nsense is not a something separate from the subject, but only causes a\nchange in it, the subject remaining the subject then as before and\nafterwards. From this it follows that seeing, hearing, smell, taste,\nand touch, are not a something volatile flowing from their organs, but\nare the organs themselves, considered in their substance and form, and\nthat when the organs are affected sense is produced.\n\n42. It is the same with love and wisdom, with this difference only, that\nthe substances and forms which are love and wisdom are not obvious to the\neyes as the organs of the external senses are. Nevertheless, no one can\ndeny that those things of wisdom and love, which are called thoughts,\nperceptions, and affections, are substances and forms, and not entities\nflying and flowing out of nothing, or abstracted from real and actual\nsubstance and form, which are subjects. For in the brain are substances\nand forms innumerable, in which every interior sense which pertains to\nthe understanding and will has its seat. The affections, perceptions,\nand thoughts there are not exhalations from these substances, but are\nall actually and really subjects emitting nothing from themselves, but\nmerely undergoing changes according to whatever flows against and affects\nthem. This may be seen from what has been said above about the external\nsenses. Of what thus flows against and affects more will be said below.\n\n43. From all this it may now first be seen that Divine Love and Divine\nWisdom in themselves are substance and form; for they are very Esse and\nExistere; and unless they were such Esse and Existere as they are substance\nand form, they would be a mere thing of reasoning, which in itself is nothing.\n\n44. DIVINE LOVE AND DIVINE WISDOM ARE SUBSTANCE AND FORM IN ITSELF, THUS\nTHE VERY AND THE ONLY.\n\nThat Divine Love and Divine Wisdom are substance and form has been proved\njust above; and that Divine Esse [Being] and Existere [Taking Form] are\nEsse and Existere in itself, has also been said above. It cannot be said\nto be Esse and Existere from itself, because this involves a beginning,\nand a beginning from something within in which would be Esse and Existere\nin itself. But Very Esse and Existere in itself is from eternity. Very\nEsse and Existere in itself is also uncreated, and everything created\nmust needs be from an Uncreate. What is created is also finite, and the\nfinite can exist only from the Infinite.\n\n45. He who by exercise of thought is able to grasp the idea of and to\ncomprehend, Esse and Existere in itself, can certainly perceive and\ncomprehend that it is the Very and the Only. That is called the Very\nwhich alone is; and that is called the Only from which every thing else\nproceeds. Now because the Very and the Only is substance and form, it\nfollows that it is the very and only substance and form. Because this\nvery substance and form is Divine Love and Divine Wisdom, it follows\nthat it is the very and only Love, and the very and only Wisdom;\nconsequently, that it is the very and only Essence, as well as the\nvery and only Life: for Life is Love and Wisdom.\n\n46. From all this it can be seen how sensually (that is, how much from\nthe bodily senses and their blindness in spiritual matters) do those\nthink who maintain that nature is from herself. They think from the\neye, and are not able to think from the understanding. Thought from the\neye closes the understanding, but thought from the understanding opens\nthe eye. Such persons cannot think at all of Esse and Existere in itself,\nand that it is Eternal, Uncreate, and Infinite; neither can they think\nat all of life, except as a something fleeting and vanishing into\nnothingness; nor can they think otherwise of Love and Wisdom, nor at\nall that from these are all things of nature. Neither can it be seen\nthat from these are all things of nature, unless nature is regarded,\nnot from some of its forms, which are merely objects of sight, but from\nuses in their succession and order. For uses are from life alone, and\ntheir succession and order are from wisdom and love alone; while forms\nare only containants of uses. Consequently, if forms alone are regarded,\nnothing of life, still less anything of love and wisdom, thus nothing\nof God, can be seen in nature.\n\n47. DIVINE LOVE AND DIVINE WISDOM MUST NECESSARILY HAVE BEING [Esse]\nAND HAVE FORM [Existere] IN OTHERS CREATED BY ITSELF.\n\nIt is the essential of love not to love self, but to love others, and\nto be conjoined with others by love. It is the essential of love,\nmoreover, to be loved by others, for thus conjunction is effected. The\nessence of all love consists in conjunction; this, in fact, is its life,\nwhich is called enjoyment, pleasantness, delight, sweetness, bliss,\nhappiness, and felicity. Love consists in this, that its own should be\nanother's; to feel the joy of another as joy in oneself, that is loving.\nBut to feel one's own joy in another and not the other's joy in oneself\nis not loving; for this is loving self, while the former is loving the\nneighbor. These two kinds of love are diametrically opposed to each\nother. Either, it is true, conjoins; and to love one's own, that is,\noneself, in another does not seem to divide; but it does so effectually\ndivide that so far as any one has loved another in this manner, so far\nhe afterwards hates him. For such conjunction is by its own action\ngradually loosened, and then, in like measure, love is turned to hate.\n\n48. Who that is capable of discerning the essential character of love\ncannot see this? For what is it to love self alone, instead of loving\nsome one outside of self by whom one may be loved in return? Is not this\nseparation rather than conjunction? Conjunction of love is by\nreciprocation; and there can be no reciprocation in self alone. If there\nis thought to be, it is from an imagined reciprocation in others. From\nthis it is clear that Divine Love must necessarily have being (esse) and\nhave form (existere) in others whom it may love, and by whom it may be\nloved. For as there is such a need in all love, it must be to the fullest\nextent, that is, infinitely in Love Itself.\n\n49. With respect to God: it is impossible for Him to love others and to\nbe loved reciprocally by others in whom there is anything of infinity,\nthat is, anything of the essence and life of love in itself, or anything\nof the Divine. For if there were beings having in them anything of\ninfinity, that is, of the essence and life of love in itself, that is,\nof the Divine, it would not be God loved by others, but God loving\nHimself; since the Infinite, that is, the Divine, is one only, and if\nthis were in others, Itself would be in them, and would be the love of\nself Itself; and of that love not the least trace can possibly be in\nGod, since it is wholly opposed to the Divine Essence. Consequently, for\nthis relation to be possible there must be others in whom there is\nnothing of the Divine in itself. That it is possible in beings created\nfrom the Divine will be seen below. But that it may be possible, there\nmust be Infinite Wisdom making one with Infinite Love; that is, there\nmust be the Divine Love of Divine Wisdom, and the Divine Wisdom of Divine\nLove (concerning which see above, n. 35-39)\n\n50. Upon a perception and knowledge of this mystery depend a perception\nand knowledge of all things of existence, that is, creation; also of all\nthings of continued existence, that is, preservation by God; in other\nwords, of all the works of God in the created universe; of which the\nfollowing pages treat.\n\n51. But do not, I entreat you, confuse your ideas with time and with\nspace, for so far as time and space enter into your ideas when you read\nwhat follows, you will not understand it; for the Divine is not in time\nand space. This will be seen clearly in the progress of this work, and\nin particular from what is said of eternity, infinity, and omnipresence.\n\n52. ALL THINGS IN THE UNIVERSE WERE CREATED FROM THE DIVINE LOVE AND THE\nDIVINE WISDOM OF GOD-MAN.\n\nSo full of Divine Love and Divine Wisdom is the universe in greatest and\nleast, and in first and last things, that it may be said to be Divine\nLove and Divine Wisdom in an image. That this is so is clearly evident\nfrom the correspondence of all things of the universe with all things of\nman. There is such correspondence of each and every thing that takes\nform in the created universe with each and every thing of man, that man\nmay be said to be a sort of universe. There is a correspondence of his\naffections, and thence of his thoughts, with all things of the animal\nkingdom; of his will, and thence of his understanding, with all things\nof the vegetable kingdom; and of his outmost life with all things of\nthe mineral kingdom. That there is such a correspondence is not apparent\nto any one in the natural world, but it is apparent to every one who\ngives heed to it in the spiritual world. In that world there are all\nthings that take form in the natural world in its three kingdoms, and\nthey are correspondences of affections and thoughts, that is, of\naffections from the will and of thoughts from the understanding, also\nof the outmost things of the life, of those who are in that world, around\nwhom all these things are Visible, presenting an appearance like that of\nthe created universe, with the difference that it is in lesser form. From\nthis it is very evident to angels, that the created universe is an image\nrepresentative of God-Man, and that it is His Love and Wisdom which are\npresented, in an image, in the universe. Not that the created universe\nis God-Man, but that it is from Him; for nothing whatever in the created\nuniverse is substance and form in itself, or life in itself, or love and\nwisdom in itself, yea, neither is man a man in himself, but all is from\nGod, who is Man, Wisdom and Love, also Form and Substance, in itself.\nThat which has Being-in-itself is uncreate and infinite; but whatever\nis from Very Being, since it contains in it nothing of Being-in-itself,\nis created and finite, and this exhibits an image of Him from whom it\nhas being and has form.\n\n53. Of things created and finite Esse [Being] and Existere [Taking Form]\ncan be predicated, likewise substance and form, also life, and even love\nand wisdom; but these are all created and finite. This can be said of\nthings created and finite, not because they possess anything Divine, but\nbecause they are in the Divine, and the Divine is in them. For everything\nthat has been created is, in itself, inanimate and dead, but all things\nare animated and made alive by this, that the Divine is in them, and that\nthey are in the Divine.\n\n54. The Divine is not in one subject differently from what it is in\nanother, but one created subject differs from another; for no two things\ncan be precisely alike, consequently each thing is a different containant.\nOn this account, the Divine as imaged forth presents a variety of\nappearances. Its presence in opposites will be discussed hereafter.\n\n55. ALL THINGS IN THE CREATED UNIVERSE ARE RECIPIENTS OF THE DIVINE LOVE\nAND THE DIVINE WISDOM OF GOD-MAN.\n\nIt is well known that each and all things of the universe were created\nby God; hence the universe, with each and every thing pertaining to it,\nis called in the Word the work of the hands of Jehovah. There are those\nwho maintain that the world, with everything it includes, was created\nout of nothing, and of that nothing an idea of absolute nothingness is\nentertained. From absolute nothingness, however, nothing is or can be\nmade. This is an established truth. The universe, therefore, which is\nGod's image, and consequently full of God, could be created only in\nGod from God; for God is Esse itself, and from Esse must be whatever\nis. To create what is, from nothing which is not, is an utter\ncontradiction. But still, that which is created in God from God is not\ncontinuous from Him; for God is Esse in itself, and in created things\nthere is not any Esse in itself. If there were in created things any\nEsse in itself, this would be continuous from God, and that which is\ncontinuous from God is God. The angelic idea of this is, that what is\ncreated in God from God, is like that in man which has been derived from\nhis life, but from which the life has been withdrawn, which is of such a\nnature as to be in accord with his life, and yet it is not his life. The\nangels confirm this by many things which have existence in their heaven,\nwhere they say they are in God, and God is in them, and still that they\nhave, in their esse, nothing of God which is God. Many things whereby\nthey prove this will be presented hereafter; let this serve for present\ninformation.\n\n56. Every created thing, by virtue of this origin, is such in its nature\nas to be a recipient of God, not by continuity, but by contiguity. By\nthe latter and not the former comes its capacity for conjunction. For\nhaving been created in God from God, it is adapted to conjunction; and\nbecause it has been so created, it is an analogue, and through such\nconjunction it is like an image of God in a mirror.\n\n57. From this it is that angels are angels, not from themselves, but by\nvirtue of this conjunction with God-Man; and this conjunction is according\nto the reception of Divine Good and Divine Truth, which are God, and which\nseem to proceed from Him, though really they are in Him. This reception\nis according to their application to themselves of the laws of order,\nwhich are Divine truths, in the exercise of that freedom of thinking and\nwilling according to reason, which they possess from the Lord as if it\nwere their own. By this they have a reception, as if from themselves, of\nDivine Good and of Divine Truth, and by this there is a reciprocation of\nlove; for, as was said above, love is impossible unless it is reciprocal.\nThe same is true of men on the earth. From what has been said it can now\nfirst be seen that all things of the created universe are recipients of\nthe Divine Love and the Divine Wisdom of God-Man.\n\n58. It cannot yet be intelligibly explained how all other things of the\nuniverse which are unlike angels and men, that is, the things below man\nin the animal kingdom, and the things below these in the vegetable\nkingdom, and the things still below these in the mineral kingdom, are\nalso recipients of the Divine Love and of the Divine Wisdom of God-Man;\nfor many things need to be said first about degrees of life, and degrees\nof the recipients of life. Conjunction with these things is according to\ntheir uses; for no good use has any other origin than through a like\nconjunction with God, but yet different according to degrees. This\nconjunction in its descent becomes successively such that nothing of\nfreedom is left therein, because nothing of reason, and therefore nothing\nof the appearance of life; but still they are recipients. Because they\nare recipients, they are also re-agents; and forasmuch as they are\nre-agents, they are containants. Conjunction with uses which are not good\nwill be discussed when the origin of evil has been made known.\n\n59. From the above it can be seen that the Divine is in each and every\nthing of the created universe, and consequently that the created universe\nis the work of the hands of Jehovah, as is said in the Word; that is, the\nwork of Divine Love and Divine Wisdom, for these are meant by the hands\nof Jehovah. But though the Divine is in each and all things of the\ncreated universe there is in their esse nothing of the Divine in itself;\nfor the created universe is not God, but is from God; and since it is\nfrom God, there is in it an image of Him like the image of a man in a\nmirror, wherein indeed the man appears, but still there is nothing of\nthe man in it.\n\n60. I heard several about me in the spiritual world talking together,\nwho said that they were quite willing to acknowledge that the Divine is\nin each and every thing of the universe, because they behold therein the\nwonderful works of God, and these are the more wonderful the more\ninteriorly they are examined. And yet, when they were told that the Divine\nis actually in each and every thing of the universe, they were displeased;\nwhich is a proof that although they assert this they do not believe it.\nThey were therefore asked whether this cannot be seen simply from the\nmarvelous power which is in every seed, of producing its own vegetable\nform in like order, even to new seeds; also because in every seed an\nidea of the infinite and eternal is presented; since there is in seeds\nan endeavor to multiply themselves and to fructify infinitely and\neternally? Is not this evident also in every living creature, even the\nsmallest? In that there are in it organs of sense, also brains, a heart,\nlungs, and other parts; with arteries, veins, fibers, muscles, and the\nactivities proceeding therefrom; besides the surpassing marvels of animal\nnature, about which whole volumes have been written. All these wonderful\nthings are from God; but the forms with which they are clothed are from\nearthy matters, out of which come plants, and in their order, men.\nTherefore it is said of man,\n\n     That he was created out of the ground, and that he is dust of the\n     earth, and that the breath of lives was breathed into him\n     (Genesis 2:7).\n\nFrom which it is plain that the Divine is not man's own, but is adjoined\nto him.\n\n61. ALL CREATED THINGS HAVE RELATION IN A KIND OF IMAGE TO MAN.\n\nThis can be seen from each and all things of the animal kingdom, from\neach and all things of the vegetable kingdom, and from each and all things\nof the mineral kingdom.\n\nA relation to man in each and all things of the animal kingdom is evident\nfrom the following. Animals of every kind have limbs by which they move,\norgans by which they feel, and viscera by which these are exercised;\nthese they have in common with man. They have also appetites and\naffections similar to man's natural appetites and affections; and they\nhave inborn knowledges corresponding to their affections, in some of\nwhich there appears a resemblance to what is spiritual, which is more\nor less evident in beasts of the earth, and birds of the air, and in\nbees, silk-worms, ants, etc. From this it is that merely natural men\nconsider the living creatures of this kingdom to be like themselves,\nexcept in the matter of speech.\n\nA relation to man arising out of each and all things of the vegetable\nkingdom is evident from this: they spring forth from seed, and thereafter\nproceed step by step through their periods of growth; they have something\nakin to marriage, followed by prolification; their vegetative soul is use,\nand they are forms thereof; besides many other particulars which have\nrelation to man. These also have been described by various authors.\n\nA relation to man deducible from each and every thing of the mineral\nkingdom is seen only in an endeavor to produce forms which exhibit such\na relation (which forms, as said above, are each and all things of the\nvegetable kingdom), and in an endeavor to perform uses thereby. For when\nfirst a seed falls into the bosom of the earth, she cherishes it, and\nout of herself provides it with nourishment from every source, that it\nmay shoot up and present itself in a form representative of man. That\nsuch an endeavor exists also in its solid parts is evident from corals\nat the bottom of the seas and from flowers in mines, where they originate\nfrom minerals, also from metals. This endeavor towards vegetating, and\nperforming uses thereby, is the outmost derivation from the Divine in\ncreated things.\n\n62. As there is an endeavor of the minerals of the earth towards\nvegetation, so there is an endeavor of the plants towards vivification:\nthis accounts for insects of various kinds corresponding to the odors\nemanating from plants. This does not arise from the heat of this world's\nsun, but from life operating through that heat according to the state\nof its recipients (as will be seen in what follows).\n\n63. That there is a relation of all things of the created universe to\nman may be known from the foregoing statements, yet it can be seen only\nobscurely; whereas in the spiritual world this is seen clearly. In that\nworld, also, there are all things of the three kingdoms, and in the midst\nof them the angel; he sees them about him, and also knows that they are\nrepresentations of himself; yea, when the inmost of his understanding\nis opened he recognizes himself in them, and sees his image in them,\nhardly otherwise than as in a mirror.\n\n64. From these and from many other concurring facts which there is not\ntime to adduce now, it may be known with certainty that God is a Man;\nand that the created universe is an image of Him; for there is a general\nrelation of all things to Him, as well as a particular relation of all\nthings to man.\n\n65. THE USES OF ALL CREATED THINGS ASCEND BY DEGREES FROM LAST THINGS TO\nMAN, AND THROUGH MAN TO GOD THE CREATOR, FROM WHOM THEY ARE.\n\nLast things, as was said above, are each and all things of the mineral\nkingdom, which are materials of various kinds, of a stony, saline, oily,\nmineral, or metallic nature, covered over with soil formed of vegetable\nand animal matters reduced to the finest dust. In these lie concealed\nboth the end and the beginning of all uses which are from life. The end\nof all uses is the endeavor to produce uses, and the beginning is the\nacting force from that endeavor. These pertain to the mineral kingdom.\nMiddle things are each and all things of the vegetable kingdom, such as\ngrasses and herbs of every kind, plants and shrubs of every kind, and\ntrees of every kind. The uses of these are for the service of each and\nall things of the animal kingdom, both imperfect and perfect. These they\nnourish, delight, and vivify; nourishing the bellies of animals with\ntheir vegetable substances, delighting the animal senses with taste,\nfragrance, and beauty, and vivifying their affections. The endeavor\ntowards this is in these also from life. First things are each and all\nthings of the animal kingdom. Those are lowest therein which are called\nworms and insects, the middle are birds and beasts, and the highest,\nmen; for in each kingdom there are lowest, middle and highest things,\nthe lowest for the use of the middle, and the middle for the use of the\nhighest. Thus the uses of all created things ascend in order from outmost\nthings to man, who is first in order.\n\n66. In the natural world there are three degrees of ascent, and in the\nspiritual world there are three degrees of ascent. All animals are\nrecipients of life. The more perfect are recipients of the life and the\nthree degrees of the natural world, the less perfect of the life of two\ndegrees of that world, and the imperfect of one of its degrees. But man\nalone is a recipient of the life both of the three degrees of the natural\nworld and of the three degrees of the spiritual world. From this it is\nthat man can be elevated above nature, while the animal cannot. Man can\nthink analytically and rationally of the civil and moral things that are\nwithin nature, also of the spiritual and celestial things that are above\nnature, yea, he can be so elevated into wisdom as even to see God. But\nthe six degrees by which the uses of all created things ascend in their\norder even to God the Creator, will be treated of in their proper place.\nFrom this summary, however, it can be seen that there is an ascent of\nall created things to the first, who alone is Life, and that the uses\nof all things are the very recipients of life; and from this are the\nforms of uses.\n\n67. It shall also be stated briefly how man ascends, that is, is elevated,\nfrom the lowest degree to the first. He is born into the lowest degree\nof the natural world; then, by means of knowledges, he is elevated into\nthe second degree; and as he perfects his understanding by knowledges\nhe is elevated into the third degree, and then becomes rational. The\nthree degrees of ascent in the spiritual world are in man above the three\nnatural degrees, and do not appear until he has put off the earthly body.\nWhen this takes place the first spiritual degree is open to him,\nafterwards the second, and finally the third; but this only with those\nwho become angels of the third heaven; these are they that see God. Those\nbecome angels of the second heaven and of the last heaven in whom the\nsecond degree and the last degree can be opened. Each spiritual degree\nin man is opened according to his reception of Divine Love and Divine\nWisdom from the Lord. Those who receive something thereof come into the\nfirst or lowest spiritual degree those who receive more into the second\nor middle spiritual degree, those who receive much into the third or\nhighest degree. But those who receive nothing thereof remain in the\nnatural degrees, and derive from the spiritual degrees nothing more than\nan ability to think and thence to speak, and to will and thence to act,\nbut not with intelligence.\n\n68. Of the elevation of the interiors of man, which belong to his mind,\nthis also should be known. In everything created by God there is reaction.\nIn Life alone there is action; reaction is caused by the action of Life.\nBecause reaction takes place when any created thing is acted upon, it\nappears as if it belonged to what is created. Thus in man it appears as\nif the reaction were his, because he has no other feeling than that life\nis his, when yet man is only a recipient of life. From this cause it is\nthat man, by reason of his hereditary evil, reacts against God. But so\nfar as man believes that all his life is from God, and that all good of\nlife is from the action of God, and all evil of life from the reaction\nof man, so far his reaction comes to be from [God's] action, and man\nacts with God as if from himself. The equilibrium of all things is from\naction and simultaneous reaction, and in equilibrium everything must be.\nThese things have been said lest man should believe that he himself\nascends toward God from himself, and not from the Lord.\n\n69. THE DIVINE, APART FROM SPACE, FILLS ALL SPACES OF THE UNIVERSE.\n\nThere are two things proper to nature - space and time. From these man\nin the natural world forms the ideas of his thought, and thereby his\nunderstanding. If he remains in these ideas, and does not raise his mind\nabove them, he is in no wise able to perceive things spiritual and Divine,\nfor these he involves in ideas drawn from space and time; and so far as\nthat is done the light [lumen] of his understanding becomes merely\nnatural. To think from this lumen in reasoning about spiritual and\nDivine things, is like thinking from the thick darkness of night about\nthose things that appear only in the light of day. From this comes\nnaturalism. But he who knows how to raise his mind above ideas of thought\ndrawn from space and time, passes from thick darkness into light, and has\ndiscernment in things spiritual and Divine, and finally sees the things\nwhich are in and from what is spiritual and Divine; and then from that\nlight he dispels the thick darkness of the natural lumen, and banishes\nits fallacies from the middle to the sides. Every man who has\nunderstanding is able to transcend in thought these properties of nature,\nand actually does so; and he then affirms and sees that the Divine,\nbecause omnipresent, is not in space. He is also able to affirm and to\nsee the things that have been adduced above. But if he denies the Divine\nOmnipresence, and ascribes all things to nature, then he has no wish to\nbe elevated, though he can be.\n\n70. All who die and become angels put off the two above- mentioned\nproperties of nature, namely, space and time; for they then enter into\nspiritual light, in which objects of thought are truths, and objects of\nsight are like those in the natural world, but are correspondent to their\nthoughts. The objects of their thought which, as just said, are truths,\nderive nothing at all from space and time; and though the objects of\ntheir sight appear as if in space and in time, still the angels do not\nthink from space and time. The reason is, that spaces and times there\nare not fixed, as in the natural world, but are changeable according to\nthe states of their life. In the ideas of their thought, therefore,\ninstead of space and time there are states of life, instead of spaces\nsuch things as have reference to states of love, and instead of times\nsuch things as have reference to states of wisdom. From this it is that\nspiritual thought, and spiritual speech therefrom, differ so much from\nnatural thought and natural speech therefrom, as to have nothing in\ncommon except as regards the interiors of things, which are all spiritual.\nOf this difference more will be said elsewhere. Now, because the thoughts\nof angels derive nothing from space and time, but everything from states\nof life, when it is said that the Divine fills spaces angels evidently\ncannot comprehend it, for they do not know what spaces are; but when,\napart from any idea of space, it is said that the Divine fills all things,\nthey clearly comprehend it.\n\n71. To make it clear that the merely natural man thinks of spiritual and\nDivine things from space, and the spiritual man apart from space, let the\nfollowing serve for illustration. The merely natural man thinks by means\nof ideas which he has acquired from objects of sight, in all of which\nthere is figure partaking of length, breadth, and height, and of shape\ndetermined by these, either angular or circular. These [conceptions] are\nmanifestly present in the ideas of his thought concerning things visible\non earth; they are also in the ideas of his thought concerning those not\nvisible, such as civil and moral affairs. This he is unconscious of; but\nthey are nevertheless there, as continuations. With a spiritual man it\nis different, especially with an angel of heaven, whose thought has\nnothing in common with figure and form that derives anything from\nspiritual length, breadth, and height, but only with figure and form\nderived from the state of a thing resulting from the state of its life.\nConsequently, instead of length of space he thinks of the good of a thing\nfrom good of life; instead of breadth of space, of the truth of a thing\nfrom truth of life; and instead of height, of the degrees of these. Thus\nhe thinks from the correspondence there is between things spiritual and\nthings natural. From this correspondence it is that in the Word \"length\"\nsignifies the good of a thing, \"breadth\" the truth of a thing, and\n\"height\" the degrees of these. From this it is evident that an angel of\nheaven, when he thinks of the Divine Omnipresence, can by no means think\notherwise than that the Divine, apart from space, fills all things. And\nthat which an angel thinks is truth, because the light which enlightens\nhis understanding is Divine Wisdom.\n\n72. This is the basis of thought concerning God; for without it, what is\nto be said of the creation of the universe by God-Man, of His Providence,\nOmnipotence, Omnipresence and Omniscience, even if understood, cannot be\nkept in mind; since the merely natural man, even while he has these\nthings in his understanding, sinks back into his life's love, which is\nthat of his will; and that love dissipates these truths, and immerses\nhis thought in space, where his lumen, which he calls rational, abides,\nnot knowing that so far as he denies these things, he is irrational.\nThat this is so, may be confirmed by the idea entertained of this truth,\nthat GOD is a MAN. Read with attention, I pray you, what has been said\nabove (n. 11-13) and what follows after, and your understanding will\naccept it. But when you let your thought down into the natural lumen\nwhich derives from space, will not these things be seen as paradoxes? and\nif you let it down far, will you not reject them? This is why it is said\nthat the Divine fills all spaces of the universe, and why it is not said\nthat God-Man fills them. For if this were said, the merely natural lumen\nwould not assent. But to the proposition that the Divine fills all space,\nit does assent, because this agrees with the mode of speech of the\ntheologians, that God is omnipresent, and hears and knows all things.\n(On this subject, more may be seen above, n. 7-10.).\n\n73. THE DIVINE IS IN ALL TIME, APART FROM TIME.\n\nAs the Divine, apart from space, is in all space, so also, apart from\ntime, is it in all time. For nothing which is proper to nature can be\npredicated of the Divine, and space and time are proper to nature. Space\nin nature is measurable, and so is time. This is measured by days, weeks,\nmonths, years, and centuries; days are measured by hours; weeks and months\nby days; years by the four seasons; and centuries by years. Nature derives\nthis measurement from the apparent revolution and annual motion of the sun\nof the world. But in the spiritual world it is different. The progressions\nof life in that world appear in like manner to be in time, for those there\nlive with one another as men in the world live with one another; and this\nis not possible without the appearance of time. But time there is not\ndivided into periods as in the world, for their sun is constantly in the\neast and is never moved away; for it is the Lord's Divine Love that\nappears to them as a sun. Wherefore they have no days, weeks, months,\nyears, centuries, but in place of these there are states of life, by\nwhich a distinction is made which cannot be called, however, a distinction\ninto periods, but into states. Consequently, the angels do not know what\ntime is, and when it is mentioned they perceive in place of it state; and\nwhen state determines time, time is only an appearance. For joyfulness of\nstate makes time seem short, and joylessness of state makes time seem\nlong; from which it is evident that time in the spiritual world is nothing\nbut quality of state. It is from this that in the Word, \"hours,\" \"days,\"\n\"weeks,\" \"months,\" and \"years,\" signify states and progressions of state\nin series and in the aggregate; and when times are predicated of the\nchurch, by its \"morning\" is meant its first state, by \"mid-day\" its\nfullness by \"evening\" its decline, and by \"night\" its end. The four\nseasons of the year \"spring,\" \"summer,\" \"autumn,\" and \"winter,\" have a\nlike meaning.\n\n74. From the above it can be seen that time makes one with thought from\naffection; for from that is the quality of man's state. And with\nprogressions of time, in the spiritual world, distances in progress\nthrough space coincide; as may be shown from many things. For instance,\nin the spiritual world ways are actually shortened or are lengthened in\naccordance with the longings that are of thought from affection. From\nthis, also, comes the expression, \"spaces of time.\" Moreover, in cases\nwhere thought does not join itself to its proper affection in man, as\nin sleep, the lapse of time is not noticed.\n\n75. Now as times which are proper to nature in its world are in the\nspiritual world pure states, which appear progressive because angels\nand spirits are finite, it may be seen that in God they are not\nprogressive because He is Infinite, and infinite things in Him are one\n(as has been shown above, n. 17-22). From this it follows that the\nDivine in all time is apart from time.\n\n76. He who has no knowledge of God apart from time and is unable from\nany perception to think of Him, is thus utterly unable to conceive of\neternity in any other way than as an eternity of time; in which case,\nin thinking of God from eternity he must needs become bewildered; for\nhe thinks with regard to a beginning, and beginning has exclusive\nreference to time. His bewilderment arises from the idea that God had\nexistence from Himself, from which he rushes headlong into an origin of\nnature from herself; and from this idea he can be extricated only by a\nspiritual or angelic idea of eternity, which is an idea apart from time;\nand when time is separated, the Eternal and the Divine are the same, and\nthe Divine is the Divine in itself, not from itself. The angels declare\nthat while they can conceive of God from eternity, they can in no way\nconceive of nature from eternity, still less of nature from herself and\nnot at all of nature as nature in herself. For that which is in itself\nis the very Esse, from which all things are; Esse in itself is very life,\nwhich is the Divine Love of Divine Wisdom and the Divine Wisdom of Divine\nLove. For the angels this is the Eternal, an Eternal as removed from time\nas the uncreated is from the created, or the infinite from the finite,\nbetween which, in fact, there is no ratio.\n\n77. THE DIVINE IN THINGS GREATEST AND LEAST IS THE SAME.\n\nThis follows from the two preceding articles, that the Divine apart from\nspace is in all space, and apart from time is in all time. Moreover, there\nare spaces greater and greatest, and lesser and least; and since spaces\nand times, as said above, make one, it is the same with times. In these\nthe Divine is the same, because the Divine is not varying and changeable,\nas everything is which belongs to nature, but is unvarying and\nunchangeable, consequently the same everywhere and always.\n\n78. It seems as if the Divine were not the same in one person as in\nanother; as if, for instance, it were different in the wise and in the\nsimple, or in an old man and in a child. But this is a fallacy arising\nfrom appearance; the man is different, but the Divine in him is not\ndifferent. Man is a recipient, and the recipient or receptacle is what\nvaries. A wise man is a recipient of Divine Love and Divine Wisdom more\nadequately, and therefore more fully, than a simple man; and an old man\nwho is also wise, more than a little child or boy; yet the Divine is the\nsame in the one as in the other. It is in like manner a fallacy arising\nfrom appearance, that the Divine is different with angels of heaven from\nwhat it is with men on the earth, because the angels of heaven are in\nwisdom ineffable, while men are not; but the seeming difference is not\nin the Lord but in the subjects, according to the quality of their\nreception of the Divine.\n\n79. That the Divine is the same in things greatest and least, may be\nshown by means of heaven and by means of an angel there. The Divine in\nthe whole heaven and the Divine in an angel is the same; therefore even\nthe whole heaven may appear as one angel. So is it with the church, and\nwith a man of the church. The greatest form receptive of the Divine is\nthe whole heaven together with the whole church; the least is an angel\nof heaven and a man of the church. Sometimes an entire society of heaven\nhas appeared to me as one angel-man; and it was told that it may appear\nlike a man as large as a giant, or like a man as small as an infant; and\nthis, because the Divine in things greatest and least is the same.\n\n80. The Divine is also the same in the greatest and in the least of all\ncreated things that are not alive; for it is in all the good of their use.\nThese, moreover, are not alive for the reason that they are not forms of\nlife but forms of uses; and the form varies according to the excellence\nof the use. But how the Divine is in these things will be stated in what\nfollows, where creation is treated of.\n\n81. Put away space, and deny the possibility of a vacuum, and then think\nof Divine Love and of Divine Wisdom as being Essence itself, space having\nbeen put away and a vacuum denied. Then think according to space; and you\nwill perceive that the Divine, in the greatest and in the least things of\nspace, is the same; for in essence abstracted from space there is neither\ngreat nor small, but only the same.\n\n82. Something shall now be said about vacuum. I once heard angels talking\nwith Newton about vacuum, and saying that they could not tolerate the\nidea of a vacuum as being nothing, for the reason that in their world\nwhich is spiritual, and which is within or above the spaces and times\nof the natural world, they equally feel, think, are affected, love, will,\nbreathe, yea, speak and act, which would be utterly impossible in a vacuum\nwhich is nothing, since nothing is nothing, and of nothing not anything\ncan be affirmed. Newton said that he now knew that the Divine, which is\nBeing itself, fills all things, and that to him the idea of nothing as\napplied to vacuum is horrible, because that idea is destructive of all\nthings; and he exhorts those who talk with him about vacuum to guard\nagainst the idea of nothing, comparing it to a swoon, because in nothing\nno real activity of mind is possible.\n\n83. PART SECOND.\n\nDIVINE LOVE AND DIVINE WISDOM APPEAR IN THE SPIRITUAL WORLD AS A SUN.\n\nThere are two worlds, the spiritual and the natural. The spiritual world\ndoes not draw anything from the natural, nor the natural world from the\nspiritual. The two are totally distinct, and communicate only by\ncorrespondences, the nature of which has been abundantly shown elsewhere.\nTo illustrate this by an example: heat in the natural world corresponds\nto the good of charity in the spiritual world, and light in the natural\nworld corresponds to the truth of faith in the spiritual world; and who\ndoes not see that heat and the good of charity, and that light and the\ntruth of faith, are wholly distinct? At first sight they appear as\ndistinct as two entirely different things. They so appear when one\ninquires what the good of charity has in common with heat, or the truth\nof faith with light; when in fact, spiritual heat is that good, and\nspiritual light is that truth. Although these things are in themselves\nso distinct, they make one by correspondence. They make one in this way:\nwhen man reads, in the Word, of heat and light, the spirits and angels\nwho are with the man perceive charity instead of heat, and faith instead\nof light. This example is adduced, in order that it may be known that the\ntwo worlds, the spiritual and the natural, are so distinct as to have\nnothing in common with each other; yet are so created as to have\ncommunication, yea, conjunction by means of correspondences.\n\n84. Since these two worlds are so distinct, it can be seen very clearly\nthat the spiritual world is under another sun than the natural world. For\nin the spiritual world, must as in the natural, there is heat and light;\nbut the heat there, as well as the light, is spiritual; and spiritual\nheat is the good of charity, and spiritual light is the truth of faith.\nNow since heat and light can originate only in a sun, it is evident that\nthe spiritual world has a different sun from the natural world; and\nfurther, that the sun of the spiritual world in its essence is such that\nspiritual heat and light can come forth from it; whereas the sun of the\nnatural world in its essence is such that natural heat can come forth\nfrom it. Everything spiritual has relation to good and truth, and can\nspring from no other source than Divine Love and Divine Wisdom; for all\ngood is of love and all truth is of wisdom; that they have no other origin\nany discerning man can see.\n\n85. That there is any other sun than that of the natural world has\nhitherto been unknown. The reason is, that the spiritual of man has so\nfar passed over into his natural, that he does not know what the\nspiritual is, and thus does not know that there is a spiritual world,\nthe abode of spirits and angels, other than and different from the natural\nworld. Since the spiritual world has lain so deeply hidden from the\nknowledge of those who are in the natural world, it has pleased the Lord\nto open the sight of my spirit, that I might see the things which are in\nthat world, just as I see those in the natural world, and might afterwards\ndescribe that world; which has been done in the work Heaven and Hell, in\none chapter of which the sun of the spiritual world is treated of. For\nthat sun has been seen by me; and it appeared of the same size as the sun\nof the natural world; also fiery like it, but more glowing. It has also\nbeen made known to me that the whole angelic heaven is under that sun;\nand that angels of the third heaven see it constantly, angels of the\nsecond heaven very often, and angels of the first or outmost heaven\nsometimes. That all their heat and all their light, as well as all things\nthat are manifest in that world, are from that sun will be seen in what\nfollows.\n\n86. That sun is not the Lord Himself, but is from the Lord. It is the\nDivine Love and the Divine Wisdom proceeding from Him that appear as a\nsun in that world. And because Love and Wisdom in the Lord are one (as\nshown in Part I.), that sun is said to be Divine Love; for Divine Wisdom\nis of Divine Love, consequently is Love.\n\n87. Since love and fire mutually correspond, that sun appears before the\neyes of the angels as fiery; for angels cannot see love with their eyes,\nbut they see in the place of love what corresponds to it. For angels,\nequally with men, have an internal and an external; it is their internal\nthat thinks and is wise, and that wills and loves; it is their external\nthat feels, sees, speaks and acts. All their externals are correspondences\nof internals; but the correspondences are spiritual, not natural. Moreover,\nDivine love is felt as fire by spiritual beings. For this reason \"fire,\"\nwhen mentioned in the Word, signifies love. In the Israelitish Church,\n\"holy fire\" signified love; and this is why, in prayers to God, it is\ncustomary to ask that \"heavenly fire,\" that is Divine Love, \"may kindle\nthe heart.\"\n\n88. With such a difference between the spiritual and the natural (as shown\nabove, n. 83), nothing from the sun of the natural world, that is, nothing\nof its heat and light, nor anything pertaining to any earthly object, can\npass over into the spiritual world. To the spiritual world the light of\nthe natural world is thick darkness, and its heat is death. Nevertheless,\nthe heat of the world can be vivified by the influx of heavenly heat, and\nthe light of the world can be illumined by the influx of heavenly light.\nInflux is effected by correspondences; and it cannot be effected by\ncontinuity.\n\n89. OUT OF THE SUN THAT TAKES FORM [existit] FROM THE DIVINE LOVE AND THE\nDIVINE WISDOM, HEAT AND LIGHT GO FORTH.\n\nIn the spiritual world where angels and spirits are there are heat and\nlight, just as in the natural world where men are; moreover in like\nmanner as heat, the heat is felt and the light is seen as light. Still\nthe heat and light of the spiritual world and of the natural world are\n(as said above) so entirely different as to have nothing in common. They\ndiffer one from the other as what is alive differs from what is dead.\nThe heat of the spiritual world in itself is alive; so is the light; but\nthe heat of the natural world in itself is dead; so is its light. For\nthe heat and light of the spiritual world go forth from a sun that is\npure love, while the heat and light of the natural world go forth from\na sun that is pure fire; and love is alive, and the Divine Love is Life\nitself; while fire is dead, and solar fire is death itself, and may be\nso called because it has nothing whatever of life in it.\n\n90. Since angels are spiritual they can live in no other than spiritual\nheat and light, while men can live in no other than natural heat and\nlight; for what is spiritual accords with what is spiritual, and what is\nnatural with what is natural. If an angel were to derive the least\nparticle from natural heat and light he would perish; for it is totally\ndiscordant with his life. As to the interiors of the mind every man is\na spirit. When he dies he withdraws entirely from the world of nature,\nleaving behind him all its belongings, and enters a world where there\nis nothing of nature. In that world he lives so separated from nature\nthat there is no communication whatever by continuity, that is, as\nbetween what is purer and grosser, but only like that between what is\nprior and posterior; and between such no communication is possible except\nby correspondences. From this it can be seen that spiritual heat is not\na purer natural heat, or spiritual light a purer natural light, but that\nthey are altogether of a different essence; for spiritual heat and light\nderive their essence from a sun which is pure Love, and this is Life\nitself; while natural heat and light derive their essence from a sun\nwhich is pure fire, in which (as said above) there is absolutely nothing\nof life.\n\n91. Such being the difference between the heat and light of the two\nworlds, it is very evident why those who are in the one world cannot\nsee those who are in the other world. For the eyes of man, who sees\nfrom natural light, are of the substance of his world, and the eyes\nof an angel are of the substance of his world; thus in both cases they\nare formed for the proper reception of their own light. From all this\nit can be seen from how much ignorance those think who, because they\ncannot see angels and spirits with their eyes, are unwilling to believe\nthem to be men.\n\n92. Hitherto it has not been known that angels and spirits are in a\ntotally different light and different heat from men. It has not been known\neven that another light and another heat are possible. For man in his\nthought has not penetrated beyond the interior or purer things of nature.\nAnd for this reason many have placed the abodes of angels and spirits in\nthe ether, and some in the stars - thus within nature, and not above or\noutside of it. But, in truth, angels and spirits are entirely above or\noutside of nature, and are in their own world, which is under another sun.\nAnd since in that world spaces are appearances (as was shown above),\nangels and spirits cannot be said to be in the ether or in the stars; in\nfact, they are present with man, conjoined to the affection and thought of\nhis spirit; since man is a spirit, and because of that thinks and wills;\nconsequently the spiritual world is wherever man is, and in no wise away\nfrom him. In a word, every man as regards the interiors of his mind is in\nthat world, in the midst of spirits and angels there; and he thinks from\nits light, and loves from its heat.\n\n93. THE SUN OF THE SPIRITUAL WORLD IS NOT GOD, BUT IS A PROCEEDING FROM\nTHE DIVINE LOVE AND DIVINE WISDOM OF GOD-MAN; SO ALSO ARE THE HEAT AND\nLIGHT FROM THAT SUN.\n\nBy that sun which is before the eyes of the angels, and from which they\nhave heat and light, is not meant the Lord Himself, but the first\nproceeding from Him, which is the highest [degree] of spiritual heat.\nThe highest [degree] of spiritual heat is spiritual fire, which is Divine\nLove and Divine Wisdom in their first correspondence. On this account that\nsun appears fiery, and to the angels is fiery, but not to men. Fire which\nis fire to men is not spiritual, but natural; and between the two fires\nthere is a difference like the difference between what is alive and what\nis dead. Therefore the spiritual sun by its heat vivifies spiritual beings\nand renews spiritual objects. The natural sun does the same for natural\nbeings and natural objects; yet not from itself, but by means of an influx\nof spiritual heat, to which it renders aid as a kind of substitute.\n\n94. This spiritual fire, in which also there is light in its origin,\nbecomes spiritual heat and light, which decrease in their going forth.\nThis decrease is effected by degrees, which will be treated of in what\nfollows. The ancients represented this by circles glowing with fire and\nresplendent with light around the head of God, as is common also at the\npresent day in paintings representing God as a Man.\n\n95. That love begets heat, and wisdom light, is manifest from actual\nexperience. When man loves he grows warm, and when he thinks from wisdom\nhe sees things as it were in light. And from this it is evident that the\nfirst proceeding of love is heat, and that the first proceeding of wisdom\nis light. That they are also correspondences is obvious; for heat takes\nplace [existit] not in love itself, but from love in the will, and thence\nin the body; and light takes place not in wisdom, but in the thought of\nthe understanding, and thence in the speech. Consequently love and wisdom\nare the essence and life of heat and light. Heat and light are what\nproceed, and because they are what proceed, they are also correspondences.\n\n96. That spiritual light is altogether distinct from natural light, any\none may know if he observes the thoughts of his mind. For when the mind\nthinks, it sees its objects in light, and they who think spiritually see\ntruths, and this at midnight just as well as in the daytime. For this\nreason light is predicated of the understanding, and the understanding\nis said to see; thus one sometimes declares of something which another\nsays that he sees (that is, understands) that it is so. The understanding,\nbecause it is spiritual, cannot thus see by natural light, for natural\nlight does not inhere in man, but withdraws with the sun. From this it\nis obvious that the understanding enjoys a light different from that of\nthe eye, and that this light is from a different origin.\n\n97. Let every one beware of thinking that the sun of the spiritual world\nis God Himself. God Himself is a Man. The first proceeding from His Love\nand Wisdom is that fiery spiritual [substance] which appears before the\nangels as a sun. When, therefore, the Lord manifests Himself to the\nangels in person, He manifests Himself as a Man; and this sometimes in\nthe sun, sometimes outside of it.\n\n98. It is from this correspondence that in the Lord the Lord is called\nnot only a \"sun\" but also \"fire\" and \"light.\" And by the \"sun\" is meant\nHimself as to Divine Love and Divine Wisdom together; by \"fire\" Himself\nin respect to Divine Love, and by \"light\" Himself in respect to Divine\nWisdom.\n\n99. SPIRITUAL HEAT AND LIGHT IN PROCEEDING FROM THE LORD AS A SUN, MAKE\nONE, JUST AS HIS DIVINE LOVE AND DIVINE WISDOM MAKE ONE.\n\nHow Divine Love and Divine Wisdom in the Lord make one has been explained\nin Part I.; in like manner heat and light make one, because they proceed\nfrom these, and the things which proceed make one by virtue of their\ncorrespondence, heat, corresponding to love, and light to wisdom. From\nthis it follows that as Divine Love is Divine Esse [Being] and Divine\nWisdom is Divine Existere [Taking form] (as shown above, n. 14-16), so\nspiritual heat is thy Divine proceeding from Divine Esse, and spiritual\nlight is the Divine proceeding from Divine Existere. And as by that union\nDivine Love is of Divine Wisdom, and Divine Wisdom is of Divine Love (as\nshown above, n. 35-39), so spiritual heat is of spiritual light, and\nspiritual light is of spiritual heat And because there is such a union\nit follows that heat and light, in proceeding from the Lord as a sun,\nare one. It will be seen, however, in what follows, that they are not\nreceived as one by angels and men.\n\n100. The heat and light that proceed from the Lord as a sun are what in\nan eminent sense are called the spiritual, and they are called the\nspiritual in the singular number, because they are one; when, therefore,\nthe spiritual is mentioned in the following pages, it is meant both\nthese together. From that spiritual it is that the whole of that world\nis called spiritual. Through that spiritual, all things of that world\nderive their origin, and also their name. That heat and that light are\ncalled the spiritual, because God is called Spirit, and God as Spirit\nis the spiritual going forth. God, by virtue of His own very Essence,\nis called Jehovah; but by means of that going forth He Vivifies and\nenlightens angels of heaven and men of the church. Consequently,\nvivification and enlightenment are said to be effected by the Spirit\nof Jehovah.\n\n101. That heat and light, that is, the spiritual going forth from the\nLord as a Sun, make one, may be illustrated by the heat and light that\ngo forth from the sun of the natural world. These two also make one in\ntheir going out from that sun. That they do not make one on earth is\nowing not to the sun, but to the earth. For the earth revolves daily\nround its axis, and has a yearly motion following the ecliptic, which\ngives the appearance that heat and light do not make one. For in the\nmiddle of summer there is more of heat than of light, and in the middle\nof winter more of light than of heat. In the spiritual world it is the\nsame, except that there is in that world no daily or yearly motion of\nthe earth; but the angels turn themselves, some more, some less, to the\nLord; those who turn themselves more, receive more from heat and less\nfrom light, and those who turn themselves less to the Lord receive more\nfrom light and less from heat. From this it is that the heavens, which\nconsist of angels, are divided into two kingdoms, one called celestial,\nthe other spiritual. The celestial angels receive more from heat, and\nthe spiritual angels more from light. Moreover, the lands they inhabit\nvary in appearance according to their reception of heat and light. If\nthis change of state of the angels is substituted for the motion of the\nearth, the correspondence is complete.\n\n102. In what follows it will be seen, also, that all spiritual things\nthat originate through the heat and light of their sun, make one in\nlike manner when regarded in themselves, but when regarded as proceeding\nfrom the affections of the angels do not make one. When heat and light\nmake one in the heavens, it is with the angels as if it were spring; but\nwhen they do not make one, it is either like summer or like winter - not\nlike the winter in the frigid zones, but like the winter in the warmer\nzone. Thus reception of love and wisdom in equal measure is the very\nangelic state, and therefore an angel is an angel of heaven according\nto the union in him of love and wisdom. It is the same with the man of\nthe church, when love and wisdom, that is, charity and faith, make one\nin him.\n\n103. THE SUN OF THE SPIRITUAL WORLD APPEARS AT A MIDDLE ALTITUDE, FAR\nOFF FROM THE ANGELS, LIKE THE SUN OF THE NATURAL WORLD FROM MEN.\n\nMost people take with them out of the world an idea of God, as being\nabove the head, on high, and an idea of the Lord, as living in heaven\namong the angels. They take with them this idea of God because, in the\nWord, God is called the \"Most High,\" and is said to \"dwell on high;\"\ntherefore in prayer and worship men raise their eyes and hands upwards,\nnot knowing that by \"The Most High\" is signified the inmost. They take\nwith them the idea of the Lord as being in heaven among the angels,\nbecause men think of Him as they think of another man, some thinking\nof Him as they think of an angel, not knowing that the Lord is the Very\nand Only God who rules the universe, who if He were among the angels in\nheaven, could not have the universe under His gaze and under His care and\ngovernment. And unless He shone as a sun before those who are in the\nspiritual world, angels could have no light; for angels are spiritual,\nand therefore no other than spiritual light is in accord with their\nessence. That there is light in the heavens, immensely exceeding the light\non earth, will be seen below where degrees are discussed.\n\n104. As regards the sun, therefore, from which angels have light and heat,\nit appears above the lands on which the angels dwell, at an elevation of\nabout forty-five degrees, which is the middle altitude; it also appears\nfar off from the angels like the sun of the world from men. The sun\nappears constantly at that altitude and at that distance, and does not\nmove from its place. Hence it is that angels have no times divided into\ndays and years, nor any progression of the day from morning, through\nmidday to evening and into night; nor any progression of the year from\nspring, through summer to autumn, into winter; but there is perpetual\nlight and perpetual spring; consequently, with the angels, as was said\nabove, in place of times there are states.\n\n105. The sun of the spiritual world appears at a middle altitude chiefly\nfor the following reasons: First, the heat and light which proceed from\nthat sun are thus at their medium intensity, consequently are equally\nproportioned and thus properly attempered. For if the sun were to appear\nabove the middle altitude more heat than light would be perceived, if\nbelow it more light than heat; as is the case on earth when the sun is\nabove or below the middle of the sky; when above, the heat increases\nbeyond the light, when below, the light increases beyond the heat; for\nlight remains the same in summer and in winter, but heat increases and\ndiminishes according to the degree of the sun's altitude. Secondly, the\nsun of the spiritual world appears in a middle altitude above the angelic\nheaven, because there is thus a perpetual spring in all the angelic\nheavens, whereby the angels are in a state of peace; for this state\ncorresponds to springtime on earth. Thirdly, angels are thus enabled to\nturn their faces constantly to the Lord, and behold Him with their eyes.\nFor at every turn of their bodies, the angels have the east, thus the Lord,\nbefore their faces. This is peculiar to that world, and would not be the\ncase if the sun of that world were to appear above or below the middle\naltitude, and least of all if it were to appear overhead in the zenith.\n\n106. If the sun of the spiritual world did not appear far off from the\nangels, like the sun of the natural world from men, the whole angelic\nheaven, and hell under it, and our terraqueous globe under these, would\nnot be under the view, the care, the omnipresence, omniscience,\nomnipotence, and providence of the Lord; comparatively as the sun of\nour world, if it were not at such a distance from the earth as it\nappears, could not be present and powerful in all lands by its heat\nand light, and therefore could not render its aid, as a kind of\nsubstitute, to the sun of the spiritual world.\n\n107. It is very necessary to be known that there are two suns, one\nspiritual, the other natural; a spiritual sun for those who are in the\nspiritual world, and a natural sun for those who are in the natural world.\nUnless this is known, nothing can be properly understood about creation\nand about man, which are the subjects here to be treated of. Effects may,\nit is true, be observed, but unless at the same time the causes of effects\nare seen, effects can only appear as it were in the darkness of night.\n\n108. THE DISTANCE BETWEEN THE SUN AND THE ANGELS IN THE SPIRITUAL WORLD\nIS AN APPEARANCE ACCORDING TO RECEPTION BY THEM OF DIVINE LOVE AND DIVINE\nWISDOM.\n\nAll fallacies which prevail with the evil and the simple arise from\nappearances which have been confirmed. So long as appearances remain\nappearances, they are apparent truths, according to which every one\nmay think and speak; but when they are accepted as real truths, which\nis done when they are confirmed, then apparent truths become falsities\nand fallacies. For example: It is an appearance that the sun is borne\naround the earth daily, and follows yearly the path of the ecliptic. So\nlong as this appearance is not confirmed it is an apparent truth,\naccording to which any one may think and speak; for he may say that the\nsun rises and sets and thereby causes morning, midday, evening, and\nnight; also that the sun is now in such or such a degree of the ecliptic\nor of its altitude, and thereby causes spring, summer, autumn, and\nwinter. But when this appearance is confirmed as the real truth, then\nthe confirmer thinks and utters a falsity springing from a fallacy. It\nis the same with innumerable other appearances, not only in natural,\ncivil, and moral, but also in spiritual affairs.\n\n109. It is the same with the distance of the sun of the spiritual world,\nwhich sun is the first proceeding of the Lord's Divine Love and Divine\nWisdom. The truth is that there is no distance, but that the distance is\nan appearance according to the reception of Divine Love and Wisdom by the\nangels in their degree. That distances, in the spiritual world, are\nappearances may be seen from what has been shown above (as in n. 7-9,\nThat the Divine is not in space; and in n. 69-72, That the Divine, apart\nfrom space, fills all spaces). If there are no spaces, there are no\ndistances, or, what is the same, if spaces are appearances, distances\nalso are appearances, for distances are of space.\n\n110. The sun of the spiritual world appears at a distance from the angels,\nbecause they receive Divine Love and Divine Wisdom in the measure of\nheat and light that is adequate to their states. For an angel, because\ncreated and finite, cannot receive the Lord in the first degree of heat\nand light, such as is in the sun; if he did he would be entirely consumed.\nThe Lord, therefore, is received by angels in a degree of heat and light\ncorresponding to their love and wisdom. The following may serve for\nillustration. An angel of the lowest heaven cannot ascend to the angels\nof the third heaven; for if he ascends and enters their heaven, he falls\ninto a kind of swoon, and his life as it were, strives with death; the\nreason is that he has a less degree of love and wisdom, and the heat of\nhis love and the light of his wisdom are in the same degree as his love\nand wisdom. What, then, would be the result if an angel were even to\nascend toward the sun, and come into its fire? On account of the\ndifferences of reception of the Lord by the angels, the heavens also\nappear separate from one another. The highest heaven, which is called\nthe third, appears above the second, and the second above the first; not\nthat the heavens are apart, but they appear to be apart, for the Lord is\npresent equally with those who are in the lowest heaven and with those\nwho are in the third heaven. That which causes the appearance of distance\nis not in the Lord but in the subjects, that is, the angels.\n\n111. That this is so can hardly be comprehended by a natural idea, because\nin such there is space, but by a spiritual idea, such as angels have, it\ncan be comprehended, because in such there is no space. Yet even by a\nnatural idea this much can be comprehended, that love and wisdom (or what\nis the same, the Lord, who is Divine Love and Divine Wisdom) cannot\nadvance through spaces, but is present with each one according to\nreception. That the Lord is present with all, He teaches in Matthew (28:20),\nand that He makes His abode with those who love Him, in John (14:23).\n\n112. As this has been proved by means of the heavens and the angels, it\nmay seem a matter of too exalted wisdom; but the same is true of men. Men,\nas to the interiors of their minds, are warmed and illuminated by that\nsame sun. They are warmed by its heat and illuminated by its light in the\nmeasure in which they receive love and wisdom from the Lord. The difference\nbetween angels and men is that angels are under the spiritual sun only, but\nmen are not only under that sun, but also under the sun of this world; for\nmen's bodies can begin and continue to exist only under both suns; but not\nso the bodies of angels, which are spiritual.\n\n113. ANGELS ARE IN THE LORD, AND THE LORD IN THEM; AND BECAUSE ANGELS ARE\nRECIPIENTS, THE LORD ALONE IS HEAVEN.\n\nHeaven is called \"the dwelling-place of God,\" also \"the throne of God,\"\nand from this it is believed that God is there as is a king in his kingdom.\nBut God (that is, the Lord) is in the sun above the heavens, and by His\npresence in heat and light, is in the heavens (as is shown in the last\ntwo paragraphs). But although the Lord is present in heaven in that manner,\nstill He is there as He is in Himself. For (as shown just above, n. 108-112)\nthe distance between the sun and heaven is not distance, but appearance of\ndistance; and since that distance is only an appearance it follows that the\nLord Himself is in heaven, for He is in the love and wisdom of the angels\nof heaven; and since He is in the love and wisdom of all angels, and the\nangel constitute heaven, He is in the whole heaven.\n\n114. The Lord not only is in heaven, but also is heaven itself; for love\nand wisdom are what make the angel, and these two are the Lord's in the\nangels; from which it follows that the Lord is heaven. For angels are not\nangels from what is their own; what is their own is altogether like what\nis man's own, which is evil. An angel's own is such because all angels\nwere once men, and this own clings to the angels from their birth. It is\nonly put aside, and so far as it is put aside the angels receive love and\nwisdom, that is, the Lord, in themselves. Any one, if he will only elevate\nhis understanding a little, can see that the Lord can dwell in angels,\nonly in what is His, that is, in what is His very own, which is love and\nwisdom, and not at all in the selfhood of angels, which is evil. From this\nit is, that so far as evil is put away so far the Lord is in them, and so\nfar they are angels. The very angelic of heaven is Love Divine and Wisdom\nDivine. This Divine is called the angelic when it is in angels. From this,\nagain, it is evident that angels are angels from the Lord, and not from\nthemselves; consequently, the same is true of heaven.\n\n115. But how the Lord is in an angel and an angel in the Lord cannot be\ncomprehended, unless the nature of their conjunction is known. Conjunction\nis of the Lord with the angel and of the angel with the Lord; conjunction,\ntherefore, is reciprocal. On the part of the angel it is as follows. The\nangel, in like manner as man, has no other perception than that he is in\nlove and wisdom from himself, consequently that love and wisdom are, as\nit were, his or his own. Unless he so perceived there would be no\nconjunction, thus the Lord would not be in him, nor he in the Lord. Nor\ncan it be possible for the Lord to be in any angel or man, unless the one\nin whom the Lord is, with love and wisdom, has a perception and sense as\nif they were his. By this means the Lord is not only received, but also,\nwhen received, is retained, and likewise loved in return. And by this,\nalso, the angel is made wise and continues wise. Who can wish to love\nthe Lord and his neighbor, and who can wish to be wise, without a sense\nand perception that what he loves, learns, and imbibes is, as it were,\nhis own? Who otherwise can retain it in himself? If this were not so, the\ninflowing love and wisdom would have no abiding-place, for it would flow\nthrough and not affect; thus an angel would not be an angel, nor would man\nbe a man; he would be merely like something inanimate. From all this it\ncan be seen that there must be an ability to reciprocate that there may\nbe conjunction.\n\n116. It shall now be explained how it comes that an angel perceives and\nfeels as his, and thus receives and retains that which yet is not his;\nfor, as was said above, an angel is not an angel from what is his, but\nfrom those things which he has from the Lord. The essence of the matter\nis this:- Every angel has freedom and rationality; these two he has to\nthe end that he may be capable of receiving love and wisdom from the Lord.\nYet neither of these, freedom nor rationality, is his, they are the Lord's\nin him. But since the two are intimately conjoined to his life, so\nintimately that they may be said to be joined into it, they appear to\nbe his own. It is from them that he is able to think and will, and to\nspeak and act; and what he thinks, wills, speaks, and does from them,\nappears as if it were from himself. This gives him the ability to\nreciprocate, and by means of this conjunction is possible. Yet so far as\nan angel believes that love and wisdom are really in him, and thus lays\nclaim to them for himself as if they were his, so far the angelic is not\nin him, and therefore he has no conjunction with the Lord; for he is not\nin truth, and as truth makes one with the light of heaven, so far he cannot\nbe in heaven; for he thereby denies that he lives from the Lord, and\nbelieves that he lives from himself, and that he therefore possesses\nDivine essence. In these two, freedom and rationality, the life which\nis called angelic and human consists. From all this it can be seen that\nfor the sake of conjunction with the Lord, - the angel has the ability\nto reciprocate, but that this ability, in itself considered, is not his\nbut the Lord's. From this it is, that if he abuses his ability to\nreciprocate, by which he perceives and feels as his what is the Lord's,\nwhich is done by appropriating it to himself he falls from the angelic\nstate. That conjunction is reciprocal, the Lord Himself teaches\n(John 14:20-24; 154-6); also that the conjunction of the Lord with man\nand of man with the Lord, is in those things of the Lord that are called\nHis words (John 15:7).\n\n117. Some are of the opinion that Adam was in such liberty or freedom of\nchoice as to be able to love God and be wise from himself, and that this\nfreedom of choice was lost in his posterity. But this is an error; for\nman is not life, but is a recipient of life (see above, n. 4-6, 54-60);\nand he who is a recipient of life cannot love and be wise from anything\nof his own; consequently, when Adam willed to be wise and to love from\nwhat was his own he fell from wisdom and love, and was cast out of Paradise.\n\n118. What has just been said of an angel is likewise true of heaven, which\nconsists of angels, since the Divine in greatest and least things is the\nsame (as was shown above n. 77-82). What is said of an angel and of heaven\nis likewise true of man and the church, for the angel of heaven and the\nman of the church act as one through conjunction; in fact, a man of the\nchurch is an angel, in respect to the interiors which are of his mind. By\na man of the church is meant a man in whom the church is.\n\n119. IN THE SPIRITUAL WORLD THE EAST IS WHERE THE LORD APPEARS AS A SUN,\nAND FROM THAT THE OTHER QUARTERS ARE DETERMINED.\n\nThe sun of the spiritual world and its essence, also its heat and light,\nand the presence of the Lord thereby, have been treated of; a description\nis now to be given of the quarters in the spiritual world. That sun and\nthat world are treated of, because God and love and wisdom are treated of;\nand to treat of those subjects except from their very origin would be to\nproceed from effects, not from causes. Yet from effects nothing but\neffects can be learned; when effects alone are considered no cause is\nbrought to light; but causes reveal effects. To know effects from causes\nis to be wise; but to search for causes from effects is not to be wise,\nbecause fallacies then present themselves, which the investigator calls\ncauses, and this is to turn wisdom into foolishness. Causes are things\nprior, and effects are things posterior; and things prior cannot be seen\nfrom things posterior, but things posterior can be seen from things prior.\nThis is order. For this reason the spiritual world is here first treated\nof, for all causes are there; and afterwards the natural world, where all\nthings that appear are effects.\n\n120. The quarters in the spiritual world shall now be spoken of. There are\nquarters there in like manner as in the natural world, but like that world\nitself, they are spiritual; while the quarters in the natural world, like\nthat world itself, are natural; the difference between them therefore is\nso great that they have nothing in common. In each world there are four\nquarters, which are called east, west, south, and north. In the natural\nworld, these four quarters are constant, determined by the sun on the\nmeridian; opposite this is north, on one side is east, on the other, west.\nThese quarters are determined by the meridian of each place; for the sun's\nstation on the meridian at each point is always the same, and is therefore\nfixed. In the spiritual world it is different. The quarters there are\ndetermined by the sun of that world, which appears constantly in its own\nplace, and where it appears is the east; consequently the determination\nof the quarters in that world is not from the south, as in the natural\nworld, but from the east, opposite to this is west, on one side is south,\nand on the other, north. But that these quarters are not determined by\nthe sun, but by the inhabitants of that world, who are angels and spirits,\nwill be seen in what follows.\n\n121. As these quarters, by virtue of their origin, which is the Lord as\na sun, are spiritual, so the dwelling-places of angels and spirits, all\nof which are according to these quarters, are also spiritual. They are\nspiritual, because angels and spirits have their places of abode according\nto their reception of love and wisdom from the Lord. Those in a higher\ndegree of love dwell in the east; those in a lower degree of love in the\nwest; those in a higher degree of wisdom, in the south; and those in a\nlower degree of wisdom, in the north. From this it is that, in the Word,\nby \"the east,\" in the highest sense, is meant the Lord, and in a relative\nsense love to Him; by the \"west,\" a diminishing love to Him; by the \"south\"\nwisdom in light; and by the \"north\" wisdom in shade; or similar things\nrelatively to the state of those who are treated of.\n\n122. Since the east is the point from which all quarters in the spiritual\nworld are determined, and by the east, in the highest sense, is meant the\nLord, and also Divine Love, it is evident that the source from which all\nthings are, is the Lord and love to Him, and that one is remote from the\nLord in the measure in which he is not in that love, and dwells either in\nthe west, or in the south, or in the north, at distances corresponding to\nthe reception of love.\n\n123. Since the Lord as a sun is constantly in the east, the ancients,\nwith whom all things of worship were representative of spiritual things,\nturned their faces to the east in their devotions; and that they might do\nthe like in all worship, they turned their temples also in that direction.\nFrom this it is that, at the present day, churches are built in like manner.\n\n124. THE QUARTERS IN THE SPIRITUAL WORLD ARE NOT FROM THE LORD AS A SUN,\nBUT FROM THE ANGELS ACCORDING TO RECEPTION.\n\nIt has been stated that the angels dwell separate from each other; some\nin the eastern quarter, some in the western, some in the southern, and\nsome in the northern; and that those who dwell in the eastern quarter are\nin a higher degree of love; those in the western, in a lower degree of\nlove; those in the southern, in the light of wisdom; and those in the\nnorthern, in the shade of wisdom. This diversity of dwelling-places\nappears as though it were from the Lord as a sun, when, in fact it is\nfrom the angels. The Lord is not in a greater and lesser degree of love\nand wisdom, that is, as a sun He is not in a greater or lesser degree of\nheat and light with one than with another, for He is everywhere the same.\nBut He is not received by one in the same degree as by another; and this\nmakes them appear to themselves to be more or less distant from one\nanother, and also variously as regards the quarters. From this it follows\nthat quarters - in the spiritual world are nothing else than various\nreceptions of love and wisdom, and thence of heat and light from the\nLord as a sun. That this is so is plain from what was shown above\n(n. 108-112), that in the spiritual world distances are appearances.\n\n125. As the quarters are various receptions of love and wisdom by angels,\nthe variety from which that appearance springs shall now be explained.\nThe Lord is in the angel, and the angel in the Lord (as was shown in a\npreceding article). But on account of the appearance that the Lord as a\nsun is outside of the angel, there is also the appearance that the Lord\nsees him from the sun, and that he sees the Lord in the sun. This is\nalmost like the appearance of an image in a mirror. Speaking, therefore,\naccording to that appearance, it may be said that the Lord sees and looks\nat each one face to face, but that angels, on their part, do not thus\nbehold the Lord. Those who are in love to the Lord from the Lord see Him\ndirectly in front; these, therefore, are in the east and the west; but\nthose who are more in wisdom see the Lord obliquely to the right, and\nthose who are less in wisdom obliquely to the left; therefore the former\nare in the south, and the latter in the north. The view of these is\noblique because love and wisdom (as has been said before), although they\nproceed from the Lord as one, are not received as one by angels; and the\nwisdom which is in excess of the love, while it appears as wisdom, is\nnot wisdom, because in the overplus of wisdom there is no life from love.\nFrom all this it is evident whence comes the diversity of reception\naccording to which angels appear to dwell according to quarters in the\nspiritual world.\n\n126. That this variety of reception of love and wisdom is what gives\nrise to the quarters in the spiritual world can be seen from the fact\nthat an angel changes his quarter according to the increase or decrease\nof love with him; from which it is evident that the quarter is not from\nthe Lord as a sun, but from the angel according to reception. It is the\nsame with man as regards his spirit. In respect to his spirit, he is in\nsome quarter of the spiritual world, whatever quarter of the natural\nworld he may be in, for quarters in the spiritual world, as has been\nsaid above, have nothing in common with quarters in the natural world.\nMan is in the latter as regards his body, but in the former as regards\nhis spirit.\n\n127. In order that love and wisdom may make one in an angel or in a man,\nthere are pairs in all the things of his body. The eyes, ears, and\nnostrils are pairs; the hands, loins, and feet are pairs; the brain is\ndivided into two hemispheres, the heart into two chambers, the lungs\ninto two lobes, and in like manner the other parts. Thus in angel and\nman there is right and left; and all their right parts have relation to\nthe love from which wisdom comes; and all the left parts, to the wisdom\nwhich is from love; or, what is the same, all the right parts have\nrelation to the good from which truth comes; and all the left parts, to\nthe truth that is from good. Angel and man have these pairs in order that\nlove and wisdom, or good and truth, may act as one, and as one, may have\nregard to the Lord. But of this more in what follows.\n\n128. From all this it can be seen in what fallacy and consequent falsity\nthose are, who suppose that the Lord bestows heaven arbitrarily, or\narbitrarily grants one to become wise and loving more than another, when,\nin truth, the Lord is just as desirous that one may become wise and be\nsaved as another. For He provides means for all; and every one becomes\nwise and is saved in the measure in which he accepts these means, and\nlives in accordance with them. For the Lord is the same with one as with\nanother; but the recipients, who are angels and men, are unlike by reason\nof unlike reception and life. That this is so can be seen from what has\njust been said of spiritual quarters, and of the dwelling-places of the\nangels in accordance with them; namely, that this diversity is not from\nthe Lord but from the recipients.\n\n129. ANGELS TURN THEIR FACES CONSTANTLY TO THE LORD AS A SUN, AND THUS\nHAVE THE SOUTH TO THE RIGHT, THE NORTH TO THE LEFT, AND THE WEST BEHIND\nTHEM.\n\nAll that is here said of angels, and of their turning to the Lord as a\nsun, is to be understood also of man, as regards his spirit. For man in\nrespect to his mind is a spirit, and if he be in love and wisdom, is an\nangel; consequently, after death, when he has put off his externals,\nwhich he had derived from the natural world, he becomes a spirit or an\nangel. And because angels turn their faces constantly toward the sun in\nthe east, thus toward the Lord, it is said also of any man who is in love\nand wisdom from the Lord, that \"he sees God,\" that \"he looks to God,\"\nthat \"he has God before his eyes,\" by which is meant that he lives as an\nangel does. Such things are spoken of in the world, because they actually\ntake place [existunt] both in heaven and in the spirit of man. Who does\nnot look before himself to God when he prays, to whatever quarter his\nface may be turned?\n\n130. Angels turn their faces constantly to the Lord as a sun, because\nthey are in the Lord, and the Lord in them; and the Lord interiorly leads\ntheir affections and thoughts, and turns them constantly to Himself;\nconsequently they cannot do otherwise than look towards the east where\nthe Lord appears as a sun; from which it is evident that angels do not\nturn themselves to the Lord, but the Lord turns them to Himself. For when\nangels think interiorly of the Lord, they do not think of Him otherwise\nthan as being in themselves. Real interior thought does not cause distance,\nbut exterior thought, which acts as one with the sight of the eyes; and\nfor the reason that exterior thought, but not interior, is in space; and\nwhen not in space, as in the spiritual world, it is still in an appearance\nof space. But these things can be little understood by the man who thinks\nabout God from space. For God is everywhere, yet not in space. Thus He is\nboth within and without an angel; consequently an angel can see God, that\nis, the Lord, both within himself and without himself; within himself\nwhen he thinks from love and wisdom, without himself when he thinks about\nlove and wisdom. But these things will be treated of in detail in\ntreatises on The Lord's Omnipresence, Omniscience, and Omnipotence. Let\nevery man guard himself against falling into the detestable false doctrine\nthat God has infused Himself into men, and that He is in them, and no\nlonger in Himself; for God is everywhere, as well within man as without,\nfor apart from space He is in all space (as was shown above, n. 7-10,\n69-72); whereas if He were in man, He would be not only divisible, but\nalso shut up in space; yea, man then might even think himself to be God.\nThis heresy is so abominable, that in the spiritual world it stinks like\ncarrion.\n\n131. The turning of angels to the Lord is such that at every turn of their\nbodies they look toward the Lord as a sun in front of them. An angel may\nturn himself round and round, and thereby see the various things that are\nabout him, still the Lord as a sun appears constantly before his face.\nThis may seem wonderful, yet it is the truth. It has also been granted\nme to see the Lord thus as a sun. I see Him now before my face; and for\nseveral years I have so seen Him, to whatever quarter of the world I have\nturned.\n\n132. Since the Lord as a sun, consequently the east, is before the faces\nof all angels of heaven, it follows that to their right is the south; to\ntheir left the north; and behind them the west; and this, too, at every\nturn of the body. For, as was said before, all quarters in the spiritual\nworld are determined from the east; therefore those who have the east\nbefore their eyes are in these very quarters, yea, are themselves what\ndetermine the quarters; for (as was shown above, n. 124-128) the quarters\nare not from the Lord as a sun, but from the angels according to reception.\n\n133. Now since heaven is made up of angels, and angels are of such a\nnature, it follows that all heaven turns itself to the Lord, and that,\nby means of this turning, heaven is ruled by the Lord as one man, as in\nHis sight it is one man. That heaven is as one man in the sight of the\nLord may be seen in the work  Heaven and Hell (n. 59-87). Also from this\nare the quarters of heaven.\n\n134. Since the quarters are thus inscribed as it were on the angel, as\nwell as on the whole heaven, an angel, unlike man in the world, knows\nhis own home and his own dwelling-place wherever he goes. Man does not\nknow his home and dwelling-place from the spiritual quarter in himself,\nbecause he thinks from space, thus from the quarters of the natural world,\nwhich have nothing in common with the quarters of the spiritual world.\nBut birds and beasts have such knowledge, for it is implanted in them to\nknow of themselves their homes and dwelling-places, as is evident from\nabundant observation; a proof that such is the case in the spiritual\nworld; for all things that have form [existunt] in the natural world are\neffects, and all things that have form in the spiritual world are the\ncauses of these effects. There does not take place [existit] a natural\nthat does not derive its cause from a spiritual.\n\n135. ALL INTERIOR THINGS OF THE ANGELS, BOTH OF MIND AND BODY, ARE TURNED\nTO THE LORD AS A SUN.\n\nAngels have understanding and will, and they have a face and body. They\nhave also the interior things of the understanding and will, and of the\nface and body. The interiors of the understanding and will are such as\npertain to their interior affection and thought; the interiors of the\nface are the brains; and the interiors of the body are the viscera, chief\namong which are the heart and lungs. In a word, angels have each and all\nthings that men on earth have; it is from these things that angels are\nmen. External form, apart from these internal things, does not make them\nmen, but external form together with, yea, from, internals - for otherwise\nthey would be only images of man, in which there would be no life, because\ninwardly there would be no form of life.\n\n136. It is well known that the will and understanding rule the body at\npleasure, for what the understanding thinks, the mouth speaks, and what\nthe will wills, the body does. From this it is plain that the body is a\nform corresponding to the understanding and will. And because form also\nis predicated of understanding and will, it is plain that the form of\nthe body corresponds to the form of the understanding and will. But this\nis not the place to describe the nature of these respective forms. In\neach form there are things innumerable; and these, in each of them, act\nas one, because they mutually correspond. It is from this that the mind\n(that is, the will and understanding) rules the body at its pleasure,\nthus as entirely as it rules its own self. From all this it follows that\nthe interiors of the mind act as a one with the interiors of the body,\nand the exteriors of the mind with the exteriors of the body. The\ninteriors of the mind, likewise the interiors of the body, will be\nconsidered further on, when degrees of life have been treated of.\n\n137. Since the interiors of the mind make one with the interiors of the\nbody, it follows that when the interiors of the mind turn themselves to\nthe Lord as a sun, those of the body turn themselves in like manner; and\nbecause the exteriors of both, of mind as well as body, depend upon their\ninteriors, they also do the same. For what the external does, it does\nfrom internals, the general deriving all it has from the particulars from\nwhich it is. From this it is evident that as an angel turns his face and\nbody to the Lord as a sun, all the interiors of his mind and body are\nturned in the same direction. It is the same with man, if he has the Lord\nconstantly before his eyes, which is the case if he is in love and wisdom.\nHe then looks to the Lord not only with eyes and face, but also with all\nthe mind and all the heart, that is, with all things of the will and\nunderstanding, together with all things of the body.\n\n138. This turning to the Lord is an actual turning, a kind of elevation;\nfor there is an uplifting into the heat and light of heaven, which takes\nplace by the opening of the interiors; when these are opened, love and\nwisdom flow into the interiors of the mind, and the heat and light of\nheaven into the interiors of the body. From this comes the uplifting,\nlike a rising out of a cloud into clear air, or out of air into ether.\nMoreover, love and wisdom, with their heat and light, are the Lord with\nman; and He, as was said before, turns man to Himself. It is the reverse\nwith those who are not in love and wisdom, and still more with those who\nare opposed to love and wisdom. Their interiors, both of mind and body,\nare closed; and when closed, the exteriors re-act against the Lord, for\nsuch is their inherent nature. Consequently, such persons turn themselves\nbackward from the Lord; and turning oneself backward is turning to hell.\n\n139. This actual turning to the Lord is from love together with Wisdom;\nnot from love alone, nor from wisdom alone; for love alone is like esse\n[being] without its existere [taking form] since love has its form in\nwisdom; and wisdom without love is like existere without its esse, since\nwisdom has its form from love. Love is indeed possible without wisdom;\nbut such love is man's, and not the Lord's. Wisdom alone is possible\nwithout love; but such wisdom, although from the Lord, has not the Lord\nin it; for it is like the light of winter, which is from the sun; still\nthe sun's essence, which is heat, is not in it.\n\n140. EVERY SPIRIT, WHATEVER HIS QUALITY, TURNS IN LIKE MANNER TO HIS\nRULING LOVE.\n\nIt shall first be explained what a spirit is, and what an angel is. Every\nman after death comes, in the first place, into the world of spirits,\nwhich is midway between heaven and hell, and there passes through his own\ntimes, that is, his own states, and becomes prepared, according to his\nlife, either for heaven or for hell. So long as one stays in that world\nhe is called a spirit. He who has been raised out of that world into\nheaven is called an angel; but he who has been cast down into hell is\ncalled either a satan or a devil. So long as these continue in the world\nof spirits, he who is preparing for heaven is called an angelic spirit;\nand he who is preparing for hell, an infernal spirit; meanwhile the\nangelic spirit is conjoined with heaven, and the infernal spirit with\nhell. All spirits in the world of spirits are adjoined to men; because\nmen, in respect to the interiors of their minds, are in like manner\nbetween heaven and hell, and through these spirits they communicate with\nheaven or with hell according to their life. It is to be observed that\nthe world of spirits is one thing, and the spiritual world another; the\nworld of spirits is that which has just been spoken of; but the spiritual\nworld includes that world, and heaven and hell.\n\n141. Since the subject now under consideration is the turning of angels\nand spirits to their own loves by reason of these loves, something shall\nbe said also about loves. The whole heaven is divided into societies\naccording to all the differences of loves; in like manner hell, and in\nlike manner the world of spirits. But heaven is divided into societies\naccording to the differences of heavenly loves; hell into societies\naccording to the differences of infernal loves; and the world of spirits,\naccording to the differences of loves both heavenly and infernal. There\nare two loves which are the heads of all the rest, that is, to which all\nother loves are referable; the love which is the head of all heavenly\nloves, or to which they all relate, is love to the Lord; and the love\nwhich is the head of all infernal loves, or to which they all relate, is\nthe love of rule springing from the love of self. These two loves are\ndiametrically opposed to each other.\n\n142. Since these two loves, love to the Lord and love of rule springing\nfrom love of self, are wholly opposed to each other, and since all who\nare in love to the Lord turn to the Lord as a sun (as was shown in the\npreceding article), it can be seen that all who are in the love of rule\nspringing from love of self, turn their backs to the Lord. They thus face\nin opposite directions, because those who are in love to the Lord love\nnothing more than to be led by the Lord, and will that the Lord alone\nshall rule; while those who are in the love of rule springing from love\nof self, love nothing more than to be led by themselves, and will that\nthemselves alone may rule. This is called a love of rule springing from\nlove of self, because there is a love of rule springing from a love of\nperforming uses, which is a spiritual love, because it makes one with\nlove towards the neighbor. Still this cannot be called a love of rule,\nbut a love of performing duties.\n\n143. Every spirit, of whatever quality, turns to his own ruling love,\nbecause love is the life of every one (as was shown in Part I., n. 1-3);\nand life turns its receptacles, called members, organs, and viscera, thus\nthe whole man, to that society which is in a love similar to itself, thus\nwhere its own love is.\n\n144. Since the love of rule springing from love of self is wholly opposed\nto love to the Lord, the spirits who are in that love of rule turn the\nface backwards from the Lord, and therefore look with their eyes to the\nwestern quarters of the spiritual world; and being thus bodily in a\nreversed position, they have the east behind them, the north at their\nright, and the south at their left. They have the east behind them because\nthey hate the Lord; they have the north at their right, because they love\nfallacies and falsities therefrom; and they have the south at their left,\nbecause they despise the light of wisdom. They may turn themselves round\nand round, and yet all things which they see about them appear similar to\ntheir love. All such are sensual-natural; and some are of such a nature\nas to imagine that they alone live, looking upon others as images. They\nbelieve themselves to be wise above all others, though in truth they are\ninsane.\n\n145. In the spiritual world ways are seen, laid out like ways in the\nnatural world; some leading to heaven, and some to hell; but the ways\nleading to hell are not visible to those going to heaven, nor are the\nways leading to heaven visible to those going to hell. There are countless\nways of this kind; for there are ways which lead to every society of\nheaven and to every society of hell. Each spirit enters the way which\nleads to the society of his own love, nor does he see the ways leading\nin other directions. Thus it is that each spirit, as he turns himself to\nhis ruling love, goes forward in it.\n\n146. DIVINE LOVE AND DIVINE WISDOM PROCEEDING FROM THE LORD AS A SUN AND\nPRODUCING HEAT AND LIGHT IN HEAVEN, ARE THE PROCEEDING DIVINE, WHICH IS\nTHE HOLY SPIRIT.\n\nIn The Doctrine of the New Jerusalem concerning the Lord it has been shown,\nthat God is one in person and essence in whom there is a trinity, and that\nthat God is the Lord; also, that the trinity in Him is called Father, Son,\nand Holy Spirit; and that the Divine from which, (Creative Divine) is\ncalled the Father; the Human Divine, the Son; and the proceeding Divine,\nthe Holy Spirit. This is called the \"proceeding Divine,\" but no one knows\nwhy it is called proceeding. This is not known, because until now it has\nbeen unknown that the Lord appears before the angels as a sun, from which\nsun proceeds heat which in its essence is Divine Love, and also light\nwhich in its essence is Divine Wisdom. So long as these things were\nunknown, it could not be known that the proceeding Divine is not a Divine\nby itself; consequently the Athanasian doctrine of the trinity declares\nthat there is one person of the Father, another of the Son, and another\nof the Holy Spirit. Now, however, when it is known that the Lord appears\nas a sun, a correct idea may be had of the proceeding Divine, which is\ncalled the Holy Spirit, that it is one with the Lord, but proceeds from\nHim, as heat and light from a sun. For the same reason angels are in\nDivine heat and Divine light just so far as they are in love and wisdom.\nWithout knowing that the Lord appears as a sun in the spiritual world,\nand that His Divine thus proceeds, it can in no way be known what is meant\nby \"proceeding,\" whether it means simply communicating those things which\nare the Father's and the Son's, or simply enlightening and teaching. But\ninasmuch as it has been known that God is one, and that He is omnipresent,\nit is not in accord with enlightened reason to recognize the proceeding\nDivine as a Divine per se, and to call it God, and thus divide God.\n\n147. It has been shown above that God is not in space, and that He is\nthereby omnipresent; also that the Divine is the same everywhere, but\nthat there is an apparent variety of it in angels and men from variety\nof reception. Now since the proceeding Divine from the Lord as a sun is\nin light and heat, and light and heat flow first into universal recipients,\nwhich in the world are called atmospheres, and these are the recipients\nof clouds, it can be seen that according as the interiors pertaining to\nthe understanding of man or angel are veiled by such clouds, is he a\nreceptacle of the proceeding Divine. By clouds are meant spiritual clouds,\nwhich are thoughts. These, if from truths, are in accordance, but if from\nfalsities, are at variance with Divine Wisdom; consequently, in the\nspiritual world thoughts from truths, when presented to the sight, appear\nas shining white clouds, but thoughts from falsities as black clouds. From\nall this it can be seen that the proceeding Divine is indeed in every man,\nbut is variously veiled by each.\n\n148. As the Divine Itself is present in angel and man by spiritual heat\nand light, those who are in the truths of Divine Wisdom and in the goods\nof Divine Love, when affected by these, and when from affection they think\nfrom them and about them, are said to grow warm with God; and this\nsometimes becomes so evident as to be perceived and felt, as when a\npreacher speaks from zeal. These same are also said to be enlightened by\nGod, because the Lord, by His proceeding Divine, not only kindles the\nwill with spiritual heat, but also enlightens the understanding with\nspiritual light.\n\n149. From the following passages in the Word it is plain that the Holy\nSpirit is the same as the Lord, and is truth itself, from which man has\nenlightenment:\n\n     Jesus said, When the spirit of truth is come, He will guide you into\n     all truth; He shall not speak of Himself; but whatsoever He shall\n     have heard, that shall He speak (John 16:13).\n     He shall glorify Me; for He shall receive of Mine, and shall show\n     it unto you (John 16:14, 15).\n     That He will be with the disciples and in them (John 14:17; 15:26).\n     Jesus said, The words that I speak unto you, they are spirit and\n     they are life (John 6:63).\n\nFrom these passages it is evident that the Truth itself which proceeds\nfrom the Lord, is called the Holy Spirit; and because it is in light,\nit enlightens.\n\n150. Enlightenment, which is attributed to the Holy Spirit, is indeed\nin man from the Lord, yet it is effected by spirits and angels as media.\nBut the nature of that mediation cannot yet be described; only it may be\nsaid that angels and spirits can in no way enlighten man from themselves,\nbecause they, in like manner as man, are enlightened by the Lord; and as\nthey are enlightened in like manner, it follows that all enlightenment is\nfrom the Lord alone. It is effected by angels or spirits as media, because\nthe man when he is enlightened is placed in the midst of such angels and\nspirits as, more than others, receive enlightenment from the Lord alone.\n\n151. THE LORD CREATED THE UNIVERSE AND ALL THINGS OF IT BY MEANS OF THE\nSUN WHICH IS THE FIRST PROCEEDING OF DIVINE LOVE AND DIVINE WISDOM.\n\nBy \"the Lord\" is meant God from eternity, that is, Jehovah: who is called\nFather and Creator, because He is one with Him, as has been shown in The\nDoctrine of the New Jerusalem concerning the Lord; consequently in the\nfollowing pages, where also creation is treated of, He is called the\nLord.\n\n152. That all things in the universe were created by Divine Love and\nDivine Wisdom was fully shown in Part I., (particularly in  n. 52, 53);\nhere now it is to be shown that this was done by means of the sun, which\nis the first proceeding of Divine Love and Divine Wisdom. No one who is\ncapable of seeing effects from causes, and afterwards by causes effects\nin their order and sequence, can deny that the sun is the first of\ncreation, for all the things that are in its world have perpetual\nexistence from it; and because they have perpetual existence from it,\ntheir existence was derived from it. The one involves and is proof of\nthe other; for all things are under the sun's view, since it is determined\nthat they should be, and to hold under its view is to determine\nperpetually; therefore it is said that subsistence is perpetual existence.\nIf, moreover, any thing were to be withdrawn entirely from the sun's\ninflux through the atmospheres, it would instantly be dissipated; for\nthe atmospheres, which are purer and purer, and are rendered active in\npower by the sun, hold all things in connection. Since, then, the\nperpetual existence of the universe, and of every thing pertaining to it,\nis from the sun, it is plain that the sun is the first of creation, from\nwhich [is all else]. The sun is spoken of as creating, but this means the\nLord, by means of the sun; for the sun also was created by the Lord.\n\n153. There are two suns through which all things were created by the Lord,\nthe sun of the spiritual world and the sun of the natural world. All\nthings were created by the Lord through the sun of the spiritual world,\nbut not through the sun of the natural world, since the latter is far\nbelow the former; it is in middle distance; above it is the spiritual\nworld and below it is the natural world. This sun of the natural world\nwas created to render aid, as a kind of substitute; this aid will be\nspoken of in what follows.\n\n154. The universe and all things thereof were created by the Lord, the\nsun of the spiritual world serving as a medium, because that sun is the\nfirst proceeding of Divine Love and Divine Wisdom, and from Divine Love\nand Divine Wisdom all things are (as was pointed out above, n. 52-82).\nIn every thing created, greatest as well as least, there are these three,\nend, cause and effect. A created thing in which these three are not, is\nimpossible. In what is greatest, that is, in the universe, these three\nexist in the following order; in the sun, which is the first proceeding\nof Divine Love and Divine Wisdom, is the end of all things; in the\nspiritual world are the causes of all things; in the natural world are\nthe effects of all things. How these three are in things first and in\nthings last shall be shown in what follows. Since, then, no created thing\nis possible in which these three are not, it follows that the universe\nand all things of it were created by the Lord through the sun, wherein\nis the end of all things.\n\n155. Creation itself cannot be brought within man's comprehension unless\nspace and time are removed from thought; but if these are removed, it can\nbe comprehended. Removing these if you can, or as much as you can, and\nkeeping the mind in ideas abstracted from space and time, you will\nperceive that there is no difference between the maximum of space and\nthe minimum of space; and then you cannot but have a similar idea of the\ncreation of the universe as of the creation of the particulars therein;\nyou will also perceive that diversity in created things springs from\nthis, that there are infinite things in God-Man, consequently things\nwithout limit in the sun which is the first proceeding from Him; these\ncountless things take form, as in an image, in the created universe. From\nthis it is that no one thing can anywhere be precisely the same as\nanother. From this comes that variety of all things which is presented to\nsight, in the natural world, together with space, but in the spiritual\nworld with appearance of space; and it is a variety both of generals and\nof particulars. These are the things that have been pointed out in PartI.,\nwhere it is shown that in God-Man infinite things are one distinctly\n(n. 17-22); that all things in the universe were created by Divine Love\nand Divine Wisdom, (n. 52, 53); that all things in the created universe\nare recipients of the Divine Love and of the Divine Wisdom of God-Man\n(n. 54-60); that the Divine is not in space (n. 7-10); that the Divine\napart from space fills all spaces (n. 66 - 72); that the Divine is the\nsame in things greatest and least (n. 77-82).\n\n156. The creation of the universe, and of all things of it, cannot be\nsaid to have been wrought from space to space, or from time to time,\nthus progressively and successively, but from eternity and from infinity;\nnot from eternity of time, because there is no such thing, but from\neternity not of time, for this is the same with the Divine; nor from\ninfinity of space, because again there is no such thing, but from infinity\nnot of space, which also is the same with the Divine. These things, I\nknow, transcend the ideas of thoughts that are in natural light, but they\ndo not transcend the ideas of thoughts that are in spiritual light, for\nin these there is nothing of space and time. Neither do they wholly\ntranscend ideas that are in natural light; for when it is said that\ninfinity of space is not possible, this is affirmed by every one from\nreason. It is the same with eternity, for this is infinity of time. If\nyou say \"to eternity,\" it is comprehensible from time; but \"from eternity\"\nis not comprehensible, unless time is removed.\n\n157. THE SUN OF THE NATURAL WORLD IS PURE FIRE, CONSEQUENTLY DEAD; NATURE\nALSO IS DEAD, BECAUSE IT DERIVES ITS ORIGIN FROM THAT SUN.\n\nCreation itself cannot be ascribed in the least to the sun of the natural\nworld, but must be wholly ascribed to the sun of the spiritual world;\nbecause the sun of the natural world is altogether dead; but the sun of\nthe spiritual world is living; for it is the first proceeding of Divine\nLove and Divine Wisdom; and what is dead does not act at all from itself,\nbut is acted upon; consequently to ascribe to it anything of creation\nwould be like ascribing the work of an artificer to the tool which is\nmoved by his hands. The sun of the natural world is pure fire from which\neverything of life has been withdrawn; but the sun of the spiritual world\nis fire in which is Divine Life. The angelic idea of the fire of the sun\nof the natural world, and of the fire of the sun of the spiritual world,\nis this; that in the fire of the sun of the spiritual world the Divine\nLife is within, but in the fire of the sun of the natural world it is\nwithout. From this it can be seen that the actuating power of the natural\nsun is not from itself, but from a living force proceeding from the sun\nof the spiritual world; consequently if the living force of that sun were\nwithdrawn or taken away, the natural sun would have no vital power. For\nthis reason the worship of the sun is the lowest of all the forms of\nGod-worship, for it is wholly dead, as the sun itself is, and therefore\nin the Word it is called \"abomination.\"\n\n158. As the sun of the natural world is pure fire, and therefore dead,\nthe heat proceeding from it is also dead, likewise the light proceeding\nfrom it is dead; so also are the atmospheres, which are called ether and\nair, and which receive in their bosom and carry down the heat and light\nof that sun; and as these are dead so are each and all things of the earth\nwhich are beneath the atmospheres, and are called soils, yet these, one\nand all, are encompassed by what is spiritual, proceeding and flowing\nforth from the sun of the spiritual world. Unless they had been so\nencompassed, the soils could not have been stirred into activity, and\nhave produced forms of uses, which are plants, nor forms of life, which\nare animals; nor could have supplied the materials by which man begins\nand continues to exist.\n\n159. Now since nature begins from that sun, and all that springs forth\nand continues to exist from it is called natural, it follows that nature,\nwith each and every thing pertaining thereto, is dead. It appears in man\nand animal as if alive, because of the life which accompanies and actuates\nit.\n\n160. Since these lowest things of nature which form the lands are dead,\nand are not changeable and varying according to states of affections and\nthoughts, as in the spiritual world, but unchangeable and fixed, therefore\nin nature there are spaces and spatial distances. There are such things,\nbecause creation has there terminated, and abides at rest. From this it\nis evident that spaces are a property of nature; and because in nature\nspaces are not appearances of spaces according to states of life, as they\nare in the spiritual world, these also may be called dead.\n\n161. Since times in like manner are settled and constant, they also are\na property of nature; for the length of a day is constantly twenty-four\nhours, and the length of a year is constantly three hundred and sixty-five\ndays and a quarter. The very states of light and shade, and of heat and\ncold, which cause these periods to vary, are also regular in their return.\nThe states which recur daily are morning, noon, evening, and night; those\nrecurring yearly are spring, summer, autumn, and winter. Moreover, the\nannual states modify regularly the daily states. All these states are\nlikewise dead because they are not states of life, as in the spiritual\nworld; for in the spiritual world there is continuous light and there\nis continuous heat, the light corresponding to the state of wisdom, and\nthe heat to the state of love with the angels; consequently the states of\nthese are living.\n\n162. From all this the folly of those who ascribe all things to nature can\nbe seen. Those who have confirmed themselves in favor of nature have\nbrought such a state on themselves that they are no longer willing to\nraise the mind above nature; consequently their minds are shut above and\nopened below. Man thus becomes sensual-natural, that is, spiritually dead;\nand because he then thinks only from such things as he has imbibed from\nhis bodily senses, or through the senses from the world, he at heart even\ndenies God. Then because conjunction with heaven is broken, conjunction\nwith hell takes place, the capacity to think and will alone remaining; the\ncapacity to think, from rationality, and the capacity to will, from\nfreedom; these two capacities every man has from the Lord, nor are they\ntaken away. These two capacities devils have equally with angels; but\ndevils devote them to insane thinking and evil doing, and angels to\nbecoming wise and doing good.\n\n163. WITHOUT A DOUBLE SUN, ONE LIVING AND THE OTHER DEAD, NO CREATION IS\nPOSSIBLE.\n\nThe universe in general is divided into two worlds, the spiritual and the\nnatural. In the spiritual world are angels and spirits, in the natural\nworld men. In external appearance these two worlds are entirely alike, so\nalike that they cannot be distinguished; but as to internal appearance\nthey are entirely unlike. The men themselves in the spiritual world, who\n(as was said above) are called angels and spirits, are spiritual, and,\nbeing spiritual, they think spiritually and speak spiritually. But the\nmen of the natural world are natural, and therefore think naturally and\nspeak naturally; and spiritual thought and speech have nothing in common\nwith natural thought and speech. From this it is plain that these two\nworlds, the spiritual and the natural, are entirely distinct from each\nother, so that they can in no respect be together.\n\n164. Now as these two worlds are so distinct, it is necessary that there\nshould be two suns, one from which all spiritual things are, and another\nfrom which all natural things are. And as all spiritual things in their\norigin are living, and all natural things from their origin are dead, and\nthese origins are suns, it follows that the one sun is living and the\nother dead; also, that the dead sun itself was created by the Lord through\nthe living sun.\n\n165. A dead sun was created to this end, that in outmosts all things may\nbe fixed, settled, and constant, and thus there may be forms of existence\nwhich shall be permanent and durable. In this and in no other way is\ncreation founded. The terraqueous globe, in which, upon which, and about\nwhich, things exist, is a kind of base and support; for it is the outmost\nwork [ultimum opus], in which all things terminate, and upon which they\nrest. It is also a kind of matrix, out of which effects, which are ends\nof creation, are produced, as will be shown in what follows.\n\n166. That all things were created by the Lord through the living sun, and\nnothing through the dead sun, can be seen from this, that what is living\ndisposes what is dead in obedience to itself, and forms it for uses, which\nare its ends; but not the reverse. Only a person bereft of reason and who\nis ignorant of what life is, can think that all things are from nature,\nand that life even comes from nature. Nature cannot dispense life to\nanything, since nature in itself is wholly inert. For what is dead to\nact upon what is living, or for dead force to act upon living force, or,\nwhat is the same, for the natural to act upon the spiritual, is entirely\ncontrary to order, therefore so to think is contrary to the light of\nsound reason. What is dead, that is, the natural, may indeed in many ways\nbe perverted or changed by external accidents, but it cannot act upon life;\non the contrary life acts into it, according to the induced change of form.\nIt is the same with physical influx into the spiritual operations of the\nsoul; this, it is known, does not occur, for it is not possible.\n\n167. THE END OF CREATION HAS FORM [existat] IN OUTMOSTS, WHICH END IS\nTHAT ALL THINGS MAY RETURN TO THE CREATOR AND THAT THERE MAY BE\nCONJUNCTION.\n\nIn the first place, something shall be said about ends. There are three\nthings that follow in order, called first end, middle end, and last end;\nthey are also called end, cause, and effect. These three must be together\nin every thing, that it may be anything. For a first end without a middle\nend, and at the same time a last end, is impossible; or, what is the same,\nan end alone, without a cause and an effect is impossible. Equally\nimpossible is a cause alone without an end from which and an effect in\nwhich it is, or an effect alone, that is, an effect without its cause\nand end. That this is so may be comprehended if it be observed that an\nend without an effect, that is, separated from an effect, is a thing\nwithout existence, and therefore a mere term. For in order that an end\nmay actually be an end it must be terminated, and it is terminated in its\neffect, wherein it is first called an end because it is an end. It\nappears as if the agent or the efficient exists by itself; but this so\nappears from its being in the effect; but if separated from the effect\nit would instantly vanish. From all this it is evident that these three,\nend, cause, and effect, must be in every thing to make it anything.\n\n168. It must be known further, that the end is everything in the cause,\nand also everything in the effect; from this it is that end, cause, and\neffect, are called first end, middle end, and last end. But that the end\nmay be everything in the cause, there must be something from the end [in\nthe cause] wherein the end shall be; and that the end may be everything\nin the effect, there must be something from the end through the cause\n[in the effect] wherein the end shall be. For the end cannot be in itself\nalone, but it must be in something having existence from it, in which it\ncan dwell as to all that is its own, and by acting, come into effect,\nuntil it has permanent existence. That in which it has permanent\nexistence is the last end, which is called effect.\n\n169. These three, namely, end, cause, and effect, are in the created\nuniverse, both in its greatest and least parts. They are in the greatest\nand least parts of the created universe, because they are in God the\nCreator, who is the Lord from eternity. But since He is Infinite, and\nin the Infinite in finite things are one distinctly (as was shown above,\nn. 17-22), therefore also these three in Him, and in His infinites, are\none distinctly. From this it is that the universe which was created from\nHis Esse, and which, regarded as to uses, is His image, possesses these\nthree in each and all of its parts.\n\n170. The universal end, that is, the end of all things of creation, is\nthat there may be an eternal conjunction of the Creator with the created\nuniverse; and this is not possible unless there are subjects wherein His\nDivine can be as in Itself, thus in which it can dwell and abide. In\norder that these subjects may be dwelling-places and mansions of Him,\nthey must be recipients of His love and wisdom as of themselves; such,\ntherefore, as will elevate themselves to the Creator as of themselves,\nand conjoin themselves with Him. Without this ability to reciprocate no\nconjunction is possible. These subjects are men, who are able as of\nthemselves to elevate and conjoin themselves. That men are such subjects,\nand that they are recipients of the Divine as of themselves, has been\npointed out above many times. By means of this conjunction, the Lord is\npresent in every work created by Him; for everything has been created\nfor man as its end; consequently the uses of all created things ascend\nby degrees from outmosts to man, and through man to God the Creator from\nwhom [are all things] (as was shown above, n. 65-68).\n\n171. To this last end creation progresses continually, through these\nthree, namely, end, cause, and effect, because these three are in the\nLord the Creator (as was said just above); and the Divine apart from\nspace is in all space (n. 69-72); and is the same in things greatest\nand least (77 - 82); from which it is evident that the created universe,\nin its general progression to its last end, is relatively the middle end.\nFor out of the earth forms of uses are continually raised by the Lord the\nCreator, in their order up to man, who as to his body is also from the\nearth. Thereafter, man is elevated by the reception of love and wisdom\nfrom the Lord; and for this reception of love and wisdom, all means are\nprovided; and he has been so made as to be able to receive, if he will.\nFrom what has now been said it can be seen, though as yet only in a\ngeneral manner, that the end of creation takes form [existat] in outmost\nthings; which end is, that all things may return to the Creator, and that\nthere may be conjunction.\n\n172. That these three, end, cause, and effect, are in each and every\nthing created, can also be seen from this, that all effects, which are\ncalled last ends, become anew first ends in uninterrupted succession\nfrom the First, who is the Lord the Creator, even to the last end, which\nis the conjunction of man with Him. That all last ends become anew first\nends is plain from this, that there can be nothing so inert and dead as\nto have no efficient power in it. Even out of sand there is such an\nexhalation as gives aid in producing, and therefore in effecting something.\n\n173. PART THIRD.\n\nIN THE SPIRITUAL WORLD THERE ARE ATMOSPHERES, WATERS AND LANDS, JUST AS\nIN THE NATURAL WORLD; ONLY THE FORMER ARE SPIRITUAL, WHILE THE LATTER ARE\nNATURAL.\n\nIt has been said in the preceding pages, and shown in the work Heaven\nand Hell, that the spiritual world is like the natural world, with the\ndifference only that each and every thing of the spiritual world is\nspiritual, and each and every thing of the natural world is natural. As\nthese two worlds are alike, there are in both, atmospheres, waters, and\nlands, which are the generals through and from which each and all things\ntake their form [existunt] with infinite variety.\n\n174. As regards the atmospheres, which are called ethers and airs, they\nare alike in both worlds, the spiritual and the natural, with the\ndifference only that they are spiritual in the spiritual world, and\nnatural in the natural world. The former are spiritual, because they\nhave their form from the sun which is the first proceeding of the Divine\nLove and Divine Wisdom of the Lord, and from Him receive within them the\nDivine fire which is love, and the Divine light which is wisdom, and\ncarry these down to the heavens where the angels dwell, and cause the\npresence of that sun there in things greatest and least. The spiritual\natmospheres are divided substances, that is, least forms, originating\nfrom the sun. As these each singly receive the sun, its fire, distributed\namong so many substances, that is, so many forms, and as it were enveloped\nby them, and tempered by these envelopments, becomes heat, adapted finally\nto the love of angels in heaven and of spirits under heaven. The same is\ntrue of the light of that sun. In this the natural atmospheres are like\nspiritual atmospheres, that they also are divided substances or least\nforms originating from the sun of the natural world; these also each\nsingly receive the sun and store up its fire in themselves, and temper\nit, and carry it down as heat to the earth, where men dwell. The same is\ntrue of natural light.\n\n175. The difference between spiritual and natural atmospheres is that\nspiritual atmospheres are receptacles of Divine fire and Divine light,\nthus of love and wisdom, for they contain these interiorly within them;\nwhile natural atmospheres are receptacles, not of Divine fire and Divine\nlight, but of the fire and light of their own sun, which in itself is\ndead, as was shown above; consequently there is nothing interiorly in\nthem from the sun of the spiritual world, although they are environed\nby spiritual atmospheres from that sun. That this is the difference\nbetween spiritual and natural atmospheres has been learned from the\nwisdom of angels.\n\n176. That there are atmospheres in the spiritual, just as in the natural\nworld, can be seen from this, that angels and spirits breathe, and also\nspeak and hear - just as men do in the natural world; and respiration,\nspeech, and hearing are all effected by means of a lowest atmosphere,\nwhich is called air; it can be seen also from this, that angels and\nspirits, like men in the natural world, have sight, and sight is possible\nonly by means of an atmosphere purer than air; also from this, that\nangels and spirits, like men in the natural world, think and are moved\nby affection, and thought and affection are not possible except by means\nof still purer atmospheres; and finally from this, that all parts of the\nbodies of angels and spirits, external as well as internal, are held\ntogether in connection by atmospheres, the external by air and the\ninternal by ethers. Without the surrounding pressure and action of these\natmospheres the interior and exterior forms of the body would evidently\ndissolve away. Since angels are spiritual, and each and all things of\ntheir bodies are held together in connection, form, and order by means\nof atmospheres, it follows that these atmospheres are spiritual; they\nare spiritual, because they arise from the spiritual sun which is the\nfirst proceeding of the Lord's Divine Love and Divine Wisdom.\n\n177. That there are also waters and lands in the spiritual as well as in\nthe natural world, with the difference that these waters and lands are\nspiritual, has been said above and has been shown in the work Heaven and\nHell; and because these are spiritual, they are moved and modified by\nthe heat and light of the spiritual sun, the atmospheres therefrom serving\nas mediums, just as the waters and lands in the natural world are moved\nand modified by the heat and light of the sun of their world, its\natmospheres serving as mediums.\n\n178. Atmospheres, waters, and lands are here specified, because these\nthree are generals, through and from which each and all things have\ntheir form [existunt] in infinite variety. The atmospheres are the\nactive forces, the waters are the mediate forces, and the lands are\nthe passive forces, from which all effects have existence. These three\nforces are such in their series solely by virtue of life that proceeds\nfrom the Lord as a sun, and that makes them active.\n\n179. THERE ARE DEGREES OF LOVE AND WISDOM, CONSEQUENTLY DEGREES OF HEAT\nAND LIGHT ALSO DEGREES, OF ATMOSPHERES.\n\nThe things which follow cannot be comprehended unless it be known that\nthere are degrees, also what they are, and what their nature is, because\nin every created thing, thus in every form, there are degrees. This Part\nof Angelic Wisdom will therefore treat of degrees. That there are degrees\nof love and wisdom can be clearly seen from the fact that there are angels\nof the three heavens. The angels of the third heaven so far excel the\nangels of the second heaven in love and wisdom, and these, the angels\nof the lowest heaven, that they cannot be together. The degrees of love\nand wisdom distinguish and separate them. It is from this that angels of\nthe lower heavens cannot ascend to angels of higher heavens, or if allowed\nto ascend, they do not see the higher angels or anything that is about\nthem. They do not see them because the love and wisdom of the higher\nangels is of a higher degree, transcending the perception of the lower\nangels. For each angel is his own love and his own wisdom; and love\ntogether with wisdom in its form is a man, because God, who is Love\nitself and Wisdom itself, is a Man. It has sometimes been permitted me\nto see angels of the lowest heaven who have ascended to the angels of\nthe third heaven; and when they had made their way thither, I have heard\nthem complaining that they did not see any one, and all the while they\nwere in the midst of the higher angels. Afterwards they were instructed\nthat those angels were invisible to them because their love and wisdom\nwere imperceptible to them, and that love and wisdom are what make an\nangel appear as a man.\n\n180. That there must be degrees of love and wisdom is still more evident\nwhen the love and wisdom of angels are compared with the love and wisdom\nof men. It is well known that the wisdom of angels, when thus compared,\nis ineffable; also it will be seen in what follows that to men who are\nin natural love, this wisdom is incomprehensible. It appears ineffable\nand incomprehensible because it is of a higher degree.\n\n181. Since there are degrees of love and wisdom, there are also degrees\nof heat and light. By heat and light are meant spiritual heat and light,\nsuch as angels in the heavens have, and such as men have as to the\ninteriors of their minds; for men have a heat of love similar to that\nof the angels, and a similar light of wisdom. In the heavens, such and\nso much love as the angels have, such and so much is their heat; and\nthe same is true of their light as compared with their wisdom; the reason\nis, that with them love is in the heat, and wisdom in the light (as was\nshown above). It is the same with men on earth, with the difference,\nhowever, that angels feel that heat and see that light, but men do not,\nbecause they are in natural heat and light; and while they are in the\nnatural heat and light spiritual heat is not felt except by a certain\nenjoyment of love, and spiritual light is not seen except by a perception\nof truth. Now since man, so long as he is in natural heat and light,\nknows nothing of the spiritual heat and light within him, and since\nknowledge of these can be obtained only through experience from the\nspiritual world, the heat and light in which the angels and their\nheavens are, shall here be especially spoken of. From this and from\nno other source can enlightenment on this subject be had.\n\n182. But degrees of spiritual heat cannot be described from experience,\nbecause love, to which spiritual heat corresponds, does not come thus\nunder ideas of thought; but degrees of spiritual light can be described,\nbecause light pertains to thought, and therefore comes under ideas of\nthought. Yet degrees of spiritual heat can be comprehended by their\nrelation to the degrees of light, for the two are in like degree. With\nrespect then to spiritual light in which angels are, it has been granted\nme to see it with my eyes. With angels of the higher heavens, the light\nis so glistening white as to be indescribable, even by comparison with\nthe shining whiteness of snow, and so glowing as to be indescribable\neven by comparison with the beams of this world's sun. In a word, that\nlight exceeds a thousand times the noonday light upon earth. But the\nlight with angels of the lower heavens can be described in a measure\nby comparisons, although it still exceeds the most intense light of\nour world. The light of angels of the higher heavens is indescribable,\nbecause their light makes one with their wisdom; and because their\nwisdom, compared to the wisdom of men, is ineffable, thus also is their\nlight. From these few things it can be seen that there must be degrees\nof light; and because wisdom and love are of like degrees, it follows\nthat there must be like degrees of heat.\n\n183. Since atmospheres are the receptacles and containants of heat and\nlight, it follows that there are as many degrees of atmospheres as there\nare degrees of heat and light; also that there are as many as there are\ndegrees of love and wisdom. That there are several atmospheres, and that\nthese are distinct from each other by means of degrees, has been\nmanifested to me by much experience in the spiritual world; especially\nfrom this, that angels of the lower heavens are not able to breathe in\nthe region of higher angels, and appear to themselves to gasp for\nbreath, as living creatures do when they are raised out of air into\nether, or out of water into air. Moreover, spirits below the heavens\nappear in a kind of cloud. That there are several atmospheres, and that\nthey are distinct from each other by means of degrees, may be seen\nabove (n. 176).\n\n184. DEGREES ARE OF A TWOFOLD KIND, DEGREES OF HEIGHT AND DEGREES OF\nBREADTH.\n\nA knowledge of degrees is like a key to lay open the causes of things,\nand to give entrance into them. Without this knowledge, scarcely\nanything of cause can be known; for without it, the objects and\nsubjects of both worlds seem to have but a single meaning, as if there\nwere nothing in them beyond that which meets the eye; when yet compared\nto the things which lie hidden within, what is thus seen is as one to\nthousands, yea, to tens of thousands. The interiors which are not open\nto view can in no way be discovered except through a knowledge of\ndegrees. For things exterior advance to things interior and through\nthese to things inmost, by means of degrees; not by continuous degrees\nbut by discrete degrees. \"Continuous degrees\" is a term applied to the\ngradual lessenings or decreasings from grosser to finer, or from denser\nto rarer; or rather, to growths and increasings from finer to grosser,\nor from rarer to denser; precisely like the gradations of light to shade,\nor of heat to cold. But discrete degrees are entirely different: they\nare like things prior, subsequent and final; or like end, cause, and\neffect. These degrees are called discrete, because the prior is by\nitself; the subsequent by itself; and the final by itself; and yet\ntaken together they make one. There are atmospheres, from highest to\nlowest, that is, from the sun to the earth, called ethers and airs that\nare separated into such degrees; they are like simples, collections of\nsimples, and again collections of these, which taken together are called\na composite. Such degrees are discrete [or separate], because each has\na distinct existence, and these degrees are what are meant by \"degrees\nof height;\" but the former degrees are continuous, because they increase\ncontinuously and these degrees are what are meant by \"degrees of breadth.\"\n\n185. Each and all things that have existence in the spiritual world and\nin the natural world, have conjoint existence from discrete degrees and\nfrom continuous degrees together, that is, from degrees of height and\nfrom degrees of breadth. The dimension which consists of discrete degrees\nis called height, and the dimension that consists of continuous degrees\nis called breadth; their position relatively to the sight of the eye does\nnot alter the designation. Without a knowledge of these degrees nothing\ncan be known of how the three heavens differ from each other; nor can\nanything be known of the differences of love and wisdom of the angels\nthere; nor of the differences of heat and light in which they are; nor\nof the differences of atmospheres which environ and contain these. Nor\nwithout a knowledge of these degrees can anything be known of the\ndifferences among the interior powers of the minds of men, thus nothing\nof their state as regards reformation and regeneration; nor anything\nof the differences among the exterior powers of the bodies both of angels\nand men; and nothing whatever can be known of the distinction between\nspiritual and natural, thus nothing of correspondence. Nor, indeed, can\nanything be known of any difference between the life of men and that of\nbeasts, or between the more perfect and the less perfect animals; neither\nof the differences among the forms of the vegetable kingdom, nor among\nthe matters of the mineral kingdom. From which it can be seen that they\nwho are ignorant of these degrees are unable to see causes from anything\nof judgment; they see only effects, and from these judge of causes,\nwhich is done for the most part by an induction that is continuous\nwith effects. But causes produce effects not continuously but discretely;\nfor cause is one thing, and effect is another. The difference between the\ntwo is like the difference between prior and subsequent, or between that\nwhich forms and that which is formed.\n\n186. That it may be still better comprehended what discrete degrees are,\nwhat their nature is, and how they differ from continuous degrees, the\nangelic heavens may serve as an example. There are three heavens, and\nthese are separated by degrees of height; therefore the heavens are one\nbelow another, nor do they communicate with each other except by influx,\nwhich proceeds from the Lord through the heavens in their order to the\nlowest; and not contrariwise. Each heaven by itself, however, is divided\nnot by degrees of height but by degrees of breadth. Those who are in the\nmiddle, that is, at the center, are in the light of wisdom; but those\nwho are around about, even to the boundaries, are in the shade of wisdom.\nThus wisdom grows less and less even to ignorance, as light decreases to\nshade, which takes place continuously. It is the same with men. The\ninteriors belonging to their minds are separated into as many degrees\nas the angelic heavens; and these degrees are one above another;\ntherefore the interiors of men which belong to their minds are separated\nby discrete degrees, that is, degrees of height. Consequently a man may\nbe in the lowest degree, then in a higher, and also in the highest\ndegree, according to the degree of his wisdom; moreover, when he is\nin the lowest degree only, the higher degree is shut, - but is opened\nas he receives wisdom from the Lord. There are also in a man, as in\nheaven, continuous degrees, that is degrees of breadth. A man is like\nthe heavens because as regards the interiors of his mind, he is a heaven\nin least form, in the measure in which he is in love and wisdom from the\nLord. That man as regards the interiors of his mind is a heaven in least\nform may be seen in the work Heaven and Hell (n. 51-58.)\n\n187. From all this it can be seen, that one who knows nothing about\ndiscrete degrees, that is, degrees of height, can know nothing about the\nstate of man as regards his reformation and regeneration, which are\neffected through the reception of love and wisdom of the Lord, and\nthen through the opening of the interior degrees of his mind in their\norder. Nor can he know anything about influx from the Lord through the\nheavens nor anything about the order into which he was created. For if\nanyone thinks about these, not from discrete degrees or degrees of\nheight but from continuous degrees or degrees of breadth, he is not able\nto perceive anything about them from causes, but only from effects; and\nto see from effects only is to see from fallacies, from which come\nerrors, one after another; and these may be so multiplied by inductions\nthat at length enormous falsities are called truths.\n\n188. I am not aware that anything has been known hitherto about discrete\ndegrees or degrees of height, only continuous degrees or degrees of\nbreadth have been known; yet nothing of the real truth about cause can\nbecome known without a knowledge of degrees of both kinds. These degrees\ntherefore shall be treated of throughout this Part; for it is the object\nof this little work to uncover causes, that effects may-be seen from\nthem, and thus the darkness may be dispelled in which the man of the\nchurch is in respect to God and the Lord, and in respect to Divine things\nin general which are called spiritual things. This I may mention, that\nthe angels are in grief for the darkness on the earth; saying that they\nsee light hardly anywhere, and that men eagerly lay hold of fallacies\nand confirm them, thereby multiplying falsities upon falsities; and to\nconfirm fallacies men search out, by means of reasonings from falsities\nand from truths falsified, such things as cannot be controverted, owing\nto the darkness in respect to causes and the ignorance respecting truths.\nThe angels lament especially over confirmations respecting faith separate\nfrom charity and justification thereby; also over men's ideas about God,\nangels and spirits, and their ignorance of what love and wisdom are.\n\n189. DEGREES OF HEIGHT ARE HOMOGENEOUS, AND ONE IS FROM THE OTHER IN\nSUCCESSION LIKE END, CAUSE, AND EFFECT.\n\nAs degrees of breadth, that is continuous degrees, are like gradations\nfrom light to shade, from heat to cold, from hard to soft, from dense\nto rare, from thick to thin, and so forth; and as these degrees are\nknown from sensuous and ocular experience, while degrees of height, or\ndiscrete degrees, are not, the latter kind shall be treated of especially\nin this Part; for without a knowledge of these degrees, causes cannot be\nseen. It is known indeed that end, cause, and effect follow in order,\nlike prior, subsequent, and final; also that the end begets the cause,\nand, through the cause, the effect, that the end may have form; also about\nthese many other things are known; and yet to know these things, and not\nto see them in their applications to existing things is simply to know\nabstractions, which remain in the memory only so long as the mind is in\nanalytical ideas from metaphysical thought. From this it is that although\nend, cause, and effect advance according to discrete degrees, little if\nanything is known in the world about these degrees. For a mere knowledge\nof abstractions is like an airy something which flies away; but when\nabstractions are applied to such things as are in the world, they become\nlike what is seen with the eyes on earth, and remains in the memory.\n\n190. All things which have existence in the world, of which threefold\ndimension is predicated, that is, which are called compounds, consist\nof degrees of height, that is, discrete degrees; as examples will make\nclear. It is known from ocular experience, that every muscle in the human\nbody consists of minute fibers, and these put together into little bundles\nform larger fibers, called motor fibers, and groups of these form the\ncompound called a muscle. It is the same with nerves; in these from minute\nfibers larger fibers are compacted, which appear as filaments, and these\ngrouped together compose the nerve. The same is true of the rest of the\ncombinations, bundlings and groupings out of which the organs and viscera\nare made up; for these are compositions of fibers and vessels variously\nput together according to like degrees. It is the same also with each and\nevery thing of the vegetable and mineral kingdoms. In woods there are\ncombinations of filaments in threefold order. In metals and stones there\nare groupings of parts, also in threefold order. From all this the\nnature of discrete degrees can be seen, namely, that one is from the\nother, and through the second there is a third which is called the\ncomposite; and that each degree is discreted from the others.\n\n191. From these examples a conclusion may be formed respecting those\nthings that are not visible to the eye, for with those it is the same;\nfor example, with the organic substances which are the receptacles and\nabodes of thoughts and affections in the brains; with atmospheres; with\nheat and light; and with love and wisdom. For atmospheres are receptacles\nof heat and light; and heat and light are receptacles of love and wisdom;\nconsequently, as there are degrees of atmospheres, there are also like\ndegrees of heat and light, and of love and wisdom; for the same principle\napplies to the latter as to the former.\n\n192. That these degrees are homogeneous, that is, of the same character\nand nature, appears from what has just been said. The motor fibers of\nmuscles, least, larger, and largest, are homogeneous. Woody filaments,\nfrom the least to the composite formed of these, are homogeneous. So\nlikewise are parts of stones and metals of every kind. The organic\nsubstances which are receptacles and abodes of thoughts and affections,\nfrom the most simple to their general aggregate which is the brain, are\nhomogeneous. The atmospheres, from pure ether to air, are homogeneous.\nThe degrees of heat and light in series, following the degrees of\natmospheres, are homogeneous, therefore the degrees of love and wisdom\nare also homogeneous. Things which are not of the same character and\nnature are heterogeneous, and do not harmonize with things homogeneous;\nthus they cannot form discrete degrees with them, but only with their\nown, which are of the same character and nature and with which they are\nhomogeneous.\n\n193. That these things in their order are like ends, causes, and effects,\nis evident; for the first, which is the least, effectuates its cause by\nmeans of the middle, and its effect by means of the last.\n\n194. It should be known that each degree is made distinct from the others\nby coverings of its own, and that all the degrees together are made\ndistinct by means of a general covering; also, that this general covering\ncommunicates with interiors and inmosts in their order. From this there\nis conjunction of all and unanimous action.\n\n195. THE FIRST DEGREE IS THE ALL IN EVERYTHING OF THE SUBSEQUENT DEGREES.\n\nThis is because the degrees of each subject and of each thing are\nhomogeneous; and they are homogeneous because produced from the first\ndegree. For their formation is such that the first, by bundlings or\ngroupings, in a word, by aggregations of parts, produces the second,\nand through this the third; and discretes each from the other by a\ncovering drawn around it; from which it is clear that the first degree\nis chief and singly supreme in the subsequent degrees; consequently that\nin all things of the subsequent degrees, the first is the all.\n\n196. When it is said that degrees are such in respect to each other, the\nmeaning is that substances are such in their degrees. This manner of\nspeaking by degrees is abstract, that is, universal, which makes the\nstatement applicable to every subject or thing which is in degrees of\nthis kind.\n\n197. This can be applied to all those things which have been enumerated\nin the preceding chapter, to the muscles, the nerves, the matters and\nparts of both the vegetable and mineral kingdoms, to the organic\nsubstances that are the subjects of thoughts and affections in man, to\natmospheres, to heat and light, and to love and wisdom. In all these,\nthe first is singly supreme in the subsequent things; yea, it is the\nsole thing in them, and because it is the sole thing in them, it is the\nall in them. That this is so is clear also from these well-known truths;\nthat the end is the all of the cause, and through the cause is the all\nof the effect; and thus end, cause, and effect are called first, middle,\nand last end. Further, that the cause of the cause is also the cause of\nthe thing caused; and that there is nothing essential in causes except\nthe end, and nothing essential in movement excepting effort [conatus];\nalso, that the substance that is substance in itself is the sole substance.\n\n198. From all this it can clearly be seen that the Divine, which is\nsubstance in itself, that is, the one only and sole substance, is the\nsubstance from which is each and every thing that has been created; thus\nthat God is the All in all things of the universe, according to what has\nbeen shown in Part First, as follows. Divine Love and Divine Wisdom are\nsubstance and form (n. 40-43); Divine Love and Divine Wisdom are\nsubstance and form in itself, therefore the Very and the Only (n. 44-46);\nall things in the universe were created by Divine Love and Divine Wisdom\n(n. 52-60); consequently the created universe is His image (n. 61-65);\nthe Lord alone is heaven where angels are (n. 113-118).\n\n199. ALL PERFECTIONS INCREASE AND ASCEND ALONG WITH DEGREES AND ACCORDING\nTO THEM.\n\nThat degrees are of two kinds, degrees of breadth and degrees of height\nhas been shown above (n. 185-188); also that degrees of breadth are like\nthose of light verging to shade, or of wisdom verging to ignorance; but\nthat degrees of height are like end, cause and effect, or like prior,\nsubsequent and final. Of these latter degrees it is said that they ascend\nor descend, for they are of height; but of the former that they increase\nor decrease for they are of breadth. These two kinds of degrees differ so\nmuch that they have nothing in common; they should therefore be perceived\nas distinct, and by no means be confounded.\n\n200. All perfections increase and ascend along with degrees and according\nto them, because all predicates follow their subjects, and perfection and\nimperfection are general predicates; for they are predicated of life, of\nforces and of forms.\n\nPerfection of life is perfection of love and wisdom; and because the will\nand understanding are receptacles of love and wisdom, perfection of life\nis also perfection of will and understanding, consequently of affections\nand thoughts; and because spiritual heat is the containant of love, and\nspiritual light is the containant of wisdom, perfection of these may also\nbe referred to perfection of life.\n\nPerfection of forces is perfection of all things that are actuated and\nmoved by life, in which, however, there is no life. Atmospheres as to\ntheir active powers are such forces; the interior and exterior organic\nsubstances with man, and with animals of every kind, are such forces;\nall things in the natural world that are endowed with active powers both\nimmediately and mediately from its sun are such forces.\n\nPerfection of forms and perfection of forces make one, for as the forces\nare, such are the forms; with the difference only, that forms are\nsubstances but forces are their activities; therefore like degrees of\nperfection belong to both. Forms that are not at the same time forces\nare also perfect according to degrees.\n\n201. The perfection of life, forces, and forms that increase or decrease\naccording to degrees of breadth, that is, continuous degrees, will not\nbe discussed here, because there is a knowledge of these degrees in the\nworld; but only the perfections of life, forces, and forms that ascend\nor descend according to degrees of height, that is, discrete degrees;\nbecause these degrees are not known in the world. Of the mode in which\nperfections ascend and descend according to these degrees little can be\nlearned from things visible in the natural world, but this can be seen\nclearly from things visible in the spiritual world. From things visible\nin the natural world it is merely found that the more interiorly they\nare looked into the more do wonders present themselves; as, for instance,\nin the eyes, ears, tongue; in muscles, heart, lungs, liver, pancreas,\nkidneys, and other viscera; also, in seeds, fruits and flowers; and in\nmetals, minerals and stones. That wonders increase in all these the more\ninteriorly they are looked into is well known; yet it has become little\nknown thereby that the objects are interiorly more perfect according to\ndegrees of height or discrete degrees. This has been concealed by\nignorance of these degrees. But since these degrees stand out\nconspicuously in the spiritual world (for the whole of that world from\nhighest to lowest is distinctly discreted into these degrees), from that\nworld knowledge of these degrees can be drawn; and afterwards conclusions\nmay be drawn therefrom respecting the perfection of forces and forms that\nare in similar degrees in the natural world.\n\n202. In the spiritual world there are three heavens, arranged according\nto degrees of height. In the highest heavens are angels superior in\nevery perfection to the angels in the middle heaven; and in the middle\nheaven are angels superior in every perfection to the angels in the\nlowest heaven. The degrees of perfections are such, that angels of the\nlowest heaven cannot attain to the first threshold of the perfections\nof the angels of the middle heaven, nor these to the first threshold of\nthe perfections of the angels of the highest heaven. This seems incredible,\nyet it is a truth. The reason is that they are consociated according to\ndiscrete, not according to continuous degrees. I have learned from\nobservation that the difference between the affections and thoughts,\nand consequently the speech, of the angels of the higher and the lower\nheavens, is such that they have nothing in common; and that communication\ntakes place only through correspondences, which have existence by\nimmediate influx of the Lord into all the heavens, and by mediate influx\nthrough the highest heaven into the lowest. Such being the nature of\nthese differences, they cannot be expressed in natural language,\ntherefore not described; for the thoughts of angels, being spiritual,\ndo not fall into natural ideas. They can be expressed and described\nonly by angels themselves, in their own languages, words, and writings,\nand not in those that are human. This is why it is said that in the\nheavens unspeakable things are heard and seen. These differences may be\nin some measure comprehended when it is known that the thoughts of\nangels of the highest or third heaven are thoughts of ends; the thoughts\nof angels of the middle or second heaven thoughts of causes, and the\nthoughts of angels of the lowest or first heaven thoughts of effects.\nIt must be noted, that it is one thing to think from ends, and another\nto think about ends; that it is one thing to think from causes, and\nanother to think about causes; and that it is one thing to think from\neffects, and another to think about effects. Angels of the lower heavens\nthink about causes and about ends, but angels of the higher heavens\nfrom causes and from ends; and to think from these is a mark of higher\nwisdom, but to think about these is the mark of lower wisdom. To think\nfrom ends is of wisdom, to think from causes is of intelligence, and to\nthink from effects is of knowledge. From all this it is clear that all\nperfection ascends and descends along with degrees and according to them.\n\n203. Since the interior things of man, which are of his will and\nunderstanding, are like the heavens in respect to degrees (for man,\nas to the interiors of his mind, is a heaven in least form), their\nperfections also are like those of the heavens. But these perfections\nare not apparent to any one so long as he lives in the world, because\nhe is then in the lowest degree; and from the lowest degree the higher\ndegrees cannot be known; but they are known after death, because man\nthen enters into that degree which corresponds to his love and wisdom,\nfor he then becomes an angel, and thinks and speaks things ineffable\nto his natural man; for there is then an elevation of all things of\nhis mind, not in a single, but in a threefold ratio. Degrees of height\nare in threefold ratio, but degrees of breadth are in single ratio. But\ninto degrees of height none ascend and are elevated except those who in\nthe world have been in truths, and have applied them to life.\n\n204. It seems as if things prior must be less perfect than things\nsubsequent, that is, things simple than things composite; but things\nprior out of which things subsequent are formed, that is, things simple\nout of which things composite are formed, are the more perfect. The\nreason is that the prior or the simpler are more naked and less covered\nover with substances and matters devoid of life, and are, as it were,\nmore Divine, consequently nearer to the spiritual sun where the Lord\nis; for perfection itself is in the Lord, and from Him in that sun which\nis the first proceeding of His Divine Love and Divine Wisdom, and from\nthat in those things which come immediately after; and thus in order\ndown to things lowest, which are less perfect as they are farther removed.\nWithout such preeminent perfection in things prior and simple, neither\nman nor any kind of animal could have come into existence from seed, and\nafterwards continue to exist; nor could the seeds of trees and shrubs\nvegetate and bear fruit. For the more prior anything prior is, or the\nmore simple anything simple is, the more exempt is it from injury,\nbecause it is more perfect.\n\n205. IN SUCCESSIVE ORDER THE FIRST DEGREE MAKES THE HIGHEST, AND THE\nTHIRD THE LOWEST; BUT IN SIMULTANEOUS ORDER THE FIRST DEGREE MAKES THE\nINNERMOST, AND THE THIRD THE OUTERMOST.\n\nThere is successive order and simultaneous order. The successive order\nof these degrees is from highest to lowest, or from top to bottom. The\nangelic heavens are in this order; the third heaven there is the highest,\nthe second is the middle, and the first is the lowest; such is their\nrelative situation. In like successive order are the states of love and\nwisdom with the angels there, also states of heat and light, and of the\nspiritual atmospheres. In like order are all the perfections of the\nforms and forces there. When degrees of height, that is, discrete degrees,\nare in successive order, they may be compared to a column divided into\nthree stories, through which ascent and descent are made. In the upper\nrooms are things most perfect and most beautiful; in the middle rooms,\nthings less perfect and beautiful; in the lowest, things still less\nperfect and beautiful. But simultaneous order, which consists of like\ndegrees, has another appearance. In it, the highest things of successive\norder, which are (as was said above) the most perfect and most beautiful,\nare in the inmost, the lower things are in the middle, and the lowest in\nthe circumference. They are as if in a solid body composed of these three\ndegrees: in the middle or center are the finest parts, round about this\nare parts less fine, and in the extremes which constitute the\ncircumference are the parts composed of these and which are therefore\ngrosser. It is like the column mentioned just above subsiding into a\nplane, the highest part of which forms the innermost of the plane, the\nmiddle forms the middle, and the lowest the outermost.\n\n206. As the highest of successive order becomes the innermost of\nsimultaneous order, and the lowest becomes the outermost, so in the Word,\n\"higher\" signifies inner, and \"lower\" signifies outer. \"Upwards\" and\n\"downwards,\" and \"high\" and \"deep\" have a like meaning.\n\n207. In every outmost there are discrete degrees in simultaneous order.\nThe motor fibers in every muscle, the fibers in every nerve, also the\nfibers and the little vessels in all viscera and organs, are in such\nan order. Innermost in these are the most simple things, which are the\nmost perfect; the outermost is a composite of these. There is a like\norder of these degrees in every seed and in every fruit, also in every\nmetal and stone; their parts, of which the whole is composed, are of\nsuch a nature. The innermost, the middle, and the outermost elements\nof the parts exist in these degrees, for they are successive compositions,\nthat is, bundlings and massings together from simples that are their first\nsubstances or matters.\n\n208. In a word, there are such degrees in every outmost, thus in every\neffect. For every outmost consists of things prior and these of their\nfirsts. And every effect consists of a cause, and this of an end; and\nend is the all of cause, and cause is the all of effect (as was shown\nabove); and end makes the inmost, cause the middle, and effect the\noutmost. The same is true of degrees of love and wisdom, and of heat\nand light, also of the organic forms of affections and thoughts in man\n(as will be seen in what follows). The series of these degrees in\nsuccessive order and in simultaneous order has been treated of also in\nThe Doctrine of the New Jerusalem Concerning the Sacred Scripture\n(n. 38, and elsewhere), where it is shown that there are like degrees\nin each and all things of the Word.\n\n209. THE OUTMOST DEGREE IS THE COMPLEX, CONTAINANT AND BASE OF THE PRIOR\nDEGREES.\n\nThe doctrine of degrees which is taught in this Part, has hitherto been\nillustrated by various things which exist in both worlds; as by the\ndegrees of the heavens where angels dwell, by the degrees of heat and\nlight with them, and by the degrees of atmospheres, and by various things\nin the human body, and also in the animal and mineral kingdoms. But\nthis doctrine has a wider range; it extends not only to natural, but\nalso to civil, moral, and spiritual things, and to each and all their\ndetails. There are two reasons why the doctrine of degrees extends also\nto such things. First, in every thing of which anything can be predicated\nthere is the trine which is called end, cause, and effect, and these\nthree are related to one another according to degrees of height. And\nsecondly things civil, moral, and spiritual are not something abstract\nfrom substance, but are substances. For as love and wisdom are not\nabstract things, but substance (as was shown above, n. 40-43), so in\nlike manner are all things that are called civil, moral, and spiritual.\nThese may be thought of abstractly from substances, yet in themselves\nthey are not abstract; as for example, affection and thought, charity\nand faith, will and understanding; for it is the same with these as\nwith love and wisdom, in that they are not possible outside of subjects\nwhich are substances, but are states of subjects, that is, substances.\nThat they are changes of these, presenting variations, will be seen in\nwhat follows. By substance is also meant form, for substance is not\npossible apart from form.\n\n210. From its being possible to think of will and understanding, of\naffection and thought, and of charity and faith, abstractly from the\nsubstances which are their subjects, and from their having been so\nthought of, it has come to pass, that a correct idea of these things,\nas being states of substances or forms, has perished. It is altogether\nas with sensations and actions, which are not things abstract from the\norgans of sensation and motion. Abstracted, that is, separate, from these\nthey are mere figments of reason; for they are like sight apart from an\neye, hearing apart from an ear, taste apart from a tongue, and so forth.\n\n211. Since all things civil, moral, and spiritual advance through\ndegrees, just as natural things do, not only through continuous but\nalso through discrete degrees; and since the progressions of discrete\ndegrees are like progressions of ends to causes, and of causes to\neffects, I have chosen to illustrate and confirm the present point,\nthat the outmost degree is the complex, containant, and base of prior\ndegrees, by the things above mentioned, that is, by what pertains to\nlove and wisdom, to will and understanding, to affection and thought,\nand to charity and faith.\n\n212. That the outmost degree is the complex, containant, and base of\nprior degrees, is clearly seen from progression of ends and causes to\neffects. That the effect is the complex, containant, and base of causes\nand ends can be comprehended by enlightened reason; but it is not so\nclear that the end with all things thereof, and the cause with all things\nthereof, are actually in the effect, and that the effect is their full\ncomplex. That such is the case can be seen from what has been said above\nin this Part, particularly from this, that one thing is from another in\na threefold series, and that the effect is nothing else than the end in\nits outmost. And since the outmost is the complex, it follows that it is\nthe containant and also the base.\n\n213. As regards love and wisdom:-Love is the end, wisdom the instrumental\ncause, and use is the effect; and use is the complex, containant, and\nbase of wisdom and love; and use is such a complex and such a containant,\nthat all things of love and all things of wisdom are actually in it; it\nis where they are all simultaneously present. But it should be borne in\nmind that all things of love and wisdom, which are homogeneous and\nconcordant, are present in use, according to what is said and shown\nabove (in chapter, n. 189-194).\n\n214. Affection, thought, and action are also in a series of like degrees,\nbecause all affection has relation to love, thought to wisdom, and action\nto use. Charity, faith, and good works are in a series of like degrees,\nfor charity is of affection, faith of thought, and good works of action.\nWill, understanding, and doing are also in a series of like degrees; for\nwill is of love and so of affection, understanding is of wisdom and so\nof faith, and doing is of use and so of work; as, then, all things of\nwisdom and love are present in use, so all things of thought and affection\nare present in action, all things of faith and charity in good works, and\nso forth; but all are homogeneous, that is, concordant.\n\n215. That the outmost in each series, that is to say, use, action, work,\nand doing, is the complex and containant of all things prior, has not\nyet been known. There seems to be nothing more in use, in action, in\nwork, and in doing than such as there is in movement; yet all things\nprior are actually present in these, and so fully that nothing is lacking.\nThey are contained therein like wine in its cask, or like furniture in\na house. They are not apparent, because they are regarded only externally;\nand regarded externally they are simply activities and motions. It is as\nwhen the arms and hands are moved, and man is not conscious that a\nthousand motor fibers concur in every motion of them, and that to the\nthousand motor fibers correspond thousands of things of thought and\naffection, by which the motor fibers are excited. As these act deep\nwithin, they are not apparent to any bodily sense. This much is known,\nthat nothing is done in or through the body except from the will through\nthe thought; and because both of these act, it must needs be that each\nand all things of the will and thought are present in the action. They\ncannot be separated; consequently from a man's deeds or works others\njudge of the thought of his will, which is called his intention. It has\nbeen made known to me that angels, from a man's deed or work alone,\nperceive and see every thing of the will and thought of the doer; angels\nof the third heaven perceiving and seeing from his will the end for which\nhe acts, and angels of the second heaven the cause through which the end\noperates. It is from this that works and deeds are so often commanded in\nthe Word, and that it is said that a man is known by his works.\n\n216. It is according to angelic wisdom that unless the will and\nunderstanding, that is, affection and thought, as well as charity and\nfaith, clothe and wrap themselves in works or deeds, whenever possible,\nthey are only like something airy which passes away, or like phantoms in\nair which perish; and that they first become permanent in man and a part\nof his life, when he practices and does them. The reason is that the\noutmost is the complex, containant, and base of things prior. Such an\nairy nothing and such a phantom is faith separated from good works; such\nalso are faith and charity without their exercise, with this difference\nonly, that those who hold to faith and charity know what is good and can\nwill to do it, but not so those who are in faith separated from charity.\n\n217. THE DEGREES OF HEIGHT ARE IN FULLNESS AND IN POWER IN THEIR OUTMOST\nDEGREE.\n\nIn the preceding chapter it is shown that the outmost degree is the\ncomplex and containant of prior degrees. From this it follows that prior\ndegrees are in their fullness in their outmost degree, for they are in\ntheir effect, and every effect is the fullness of causes.\n\n218. That these ascending and descending degrees, also called prior and\nsubsequent, likewise degrees of height or discrete degrees, are in their\npower in their outmost degree, may be confirmed by all those things that\nhave been adduced in the preceding chapters as confirmations from objects\nof sense and perception. Here, however, I choose to confirm them only by\nthe conatus, forces and motions in dead and in living subjects. It is\nknown that conatus does nothing of itself, but acts through forces\ncorresponding to it, thereby producing motion; consequently that conatus\nis the all in forces, and through forces is the all in motion; and since\nmotion is the outmost degree of conatus, through motion conatus exerts\nits power. Conatus, force, and motion are no otherwise conjoined than\naccording to degrees of height, conjunction of which is not by continuity,\nfor they are discrete, but by correspondences. For conatus is not force,\nnor is force motion, but force is produced by conatus, because force is\nconatus made active, and through force motion is produced; consequently\nthere is no power in conatus alone, nor in force alone, but in motion,\nwhich is their product. That this is so may still seem doubtful, because\nnot illustrated by applications to sensible and perceptible things in\nnature; nevertheless, such is the progression of conatus, force, and\nmotion into power.\n\n219. But let application of this be made to living conatus, and to living\nforce, and to living motion. Living conatus in man, who is a living\nsubject, is his will united to his understanding; living forces in man\nare the interior constituents of his body, in all of which there are\nmotor fibers interlacing in various ways; and living motion in man is\naction, which is produced through these forces by the will united to\nthe understanding. For the interior things pertaining to the will and\nunderstanding make the first degree; the interior things pertaining to\nthe body make the second degree; and the whole body, which is the complex\nof these, makes the third degree. That the interior things pertaining to\nthe mind have no power except through forces in the body, also that forces\nhave no power except through the action of the body itself, is well known.\nThese three do not act by what is continuous, but by what is discrete;\nand to act by what is discrete is to act by correspondences. The interiors\nof the mind correspond to the interiors of the body, and the interiors of\nthe body correspond to the exteriors, through which actions come forth;\nconsequently the two prior degrees have power through the exteriors of\nthe body. It may seem as if conatus and forces in man have some power\neven when there is no action, as in sleep and in states of rest, but still\nat such times the determinations of conatus and forces are directed into\nthe general motor organs of the body, which are the heart and the lungs;\nbut when their action ceases the forces also cease, and, with the forces,\nthe conatus.\n\n220. Since the powers of the whole, that is, of the body, are determined\nchiefly into the arms and hands, which are outmosts, \"arms\" and \"hands,\"\nin the Word, signify power, and the \"right hand\" signifies superior power.\nAnd such being the evolution and putting forth of degrees into power, the\nangels that are with man and in correspondence with all things belonging\nto him, know merely from such action as is effected through the hands,\nwhat a man is in respect to his understanding and will, also his charity\nand faith, thus in respect to the internal life pertaining to his mind\nand the external life derived therefrom in the body. I have often wondered\nthat the angels have such knowledge from the mere action of the body\nthrough the hands; but that it is so has been shown to me repeatedly by\nliving experience, and it has been said that it is from this that\ninductions into the ministry are performed by the laying on of the hands,\nand that \"touching with the hand\" signifies communicating, with other\nlike things. From all this the conclusion is formed, that the all of\ncharity and faith is in works, and that charity and faith without works\nare like rainbows about the sun, which vanish away and are dispersed by\na cloud. On this account \"works\" and \"doing works\" are so often mentioned\nin the Word, and it is said that a man's salvation depends upon these;\nmoreover, he that doeth is called a wise man, and he that doeth not is\ncalled a foolish man. But it should be remembered that by \"works\" here\nare meant uses actually done; for the all of charity and faith is in uses\nand according to uses. There is this correspondence of works with uses,\nbecause the correspondence is spiritual, but it is carried out through\nsubstances and matters, which are subjects.\n\n221. Two arcana, which are brought within reach of the understanding by\nwhat precedes, may here be revealed. The First Arcanum is that the Word\nis in its fullness and in its power in the sense of the letter. For there\nare three senses in the Word, according to the three degrees; the celestial\nsense, the spiritual sense, and the natural sense. Since these senses are\nin the Word according to the three degrees of height, and their conjunction\nis effected by correspondences, the outmost sense, which is the natural\nand is called the sense of the letter, is not only the complex, containant\nand base of the corresponding interior senses, but moreover in the outmost\nsense the Word is in its fullness and in its power. This is abundantly\nshown and proved in The Doctrine of the New Jerusalem Concerning the\nSacred Scripture (n. 27-35, 36-49, 50-61, 62-69). The Second Arcanum is\nthat the Lord came into the world, and took upon Him the Human, in order\nto put Himself into the power of subjugating the hells, and of reducing\nall things to order both in the heavens and on the earth. This Human He\nput on over His former Human. This Human which He put on in the world was\nlike the human of a man in the world. Yet both Humans are Divine, and\ntherefore infinitely transcend the finite humans of angels and men. And\nbecause He fully glorified the natural Human even to its outmosts, He\nrose again with the whole body, differently from any man. Through the\nassumption of this Human the Lord put on Divine Omnipotence not only\nfor subjugating the hells, and reducing the heavens to order, but also\nholding the hells in subjection to eternity, and saving mankind. This\npower is meant by His \"sitting at the right hand of the power and might\nof God.\" Because the Lord, by the assumption of a natural Human, made\nHimself Divine Truth in outmosts, He is called \"the Word,\" and it is said\nthat \"the Word was made flesh;\" moreover, Divine Truth in outmosts is\nthe Word in the sense of the letter. This the Lord made Himself by\nfulfilling all things of the Word concerning Himself in Moses and the\nProphets. For while every man is his own good and his own truth, and man\nis man on no other ground, the Lord, by the assumption of a natural Human,\nis Divine Good itself and Divine Truth itself, or what is the same, He is\nDivine Love itself and Divine Wisdom itself, both in Firsts and in Lasts.\nConsequently the Lord, since His advent into the world, appears as a sun\nin the angelic heavens, in stronger radiance and in greater splendor than\nbefore His advent. This is an arcanum which is brought within the range\nof the understanding by the doctrine of degrees. The Lord's omnipotence\nbefore His advent into the world will be treated of in what follows.\n\n222. THERE ARE DEGREES OF BOTH KINDS IN THE GREATEST AND IN THE LEAST\nOF ALL CREATED THINGS.\n\nThat the greatest and the least of all things consist of discrete and\ncontinuous degrees, that is, of degrees of height and of breadth, cannot\nbe illustrated by examples from visible objects, because the least things\nare not visible to the eyes, and the greatest things which are visible\nseem undistinguished into degrees; consequently this matter does not\nallow of demonstration otherwise than by universals. And since angels\nare in wisdom from universals, and from that in knowledge of particulars,\nit is allowed to bring forward their statements concerning these things.\n\n223. The statements of angels on this subject are as follows: There can\nbe nothing so minute as not to have in it degrees of both kinds; for\ninstance, there can be nothing so minute in any animal, or in any plant,\nor in any mineral, or in the ether or air, as not to have in it degrees\nof both kinds, and since ether and air are receptacles of heat and light,\nand spiritual heat and spiritual light are the receptacles of love and\nwisdom, there can be nothing of heat and light or of love and wisdom so\nminute as not to have in it degrees of both kinds. Angels also declare\nthat the minutest thing of an affection and the minutest thing of a\nthought, nay, the minutest thing of an idea of thought, consists of\ndegrees of both kinds, and that a minute thing not consisting of these\ndegrees would be nothing; for it would have no form, thus no quality,\nnor any state which could be changed and varied, and by this means have\nexistence. Angels confirm this by the truth, that infinite things in God\nthe Creator, who is the Lord from eternity, are one distinctly; and that\nthere are infinite things in His infinites; and that in things infinitely\ninfinite there are degrees of both kinds, which also in Him are one\ndistinctly; and because these things are in Him, and all things were\ncreated by Him, and things created repeat in an image the things which\nare in Him, it follows that there cannot be the least finite in which\nthere are not such degrees. These degrees are equally in things least\nand greatest, because the Divine is the same in things greatest and in\nthings least. That in God-Man infinite things are one distinctly, see\nabove (n. 17-22); and that the Divine is the same in things greatest\nand in things least (n. 77-82); which positions are further illustrated\n(n. 155, 169, 171).\n\n224. There cannot be the least thing of love and wisdom, or the least\nthing of affection and thought, or even the least thing of an idea of\nthought, in which there are not degrees of both kinds, for the reason\nthat love and wisdom are substance and form (as shown above, n. 50-53),\nand the same is true of affection and thought; and because there can be\nno form in which these degrees are not (as was said above), it follows\nthat in these there are like degrees; for to separate love and wisdom,\nor affection and thought, from substance in form, is to annihilate them,\nsince they are not possible outside of their subjects; for they are states\nof their subjects perceived by man varyingly, which states present them\nto view.\n\n225. The greatest things in which there are degrees of both kinds, are\nthe universe in its whole complex, the natural world in its complex,\nand the spiritual world in its complex; every empire and every kingdom\nin its complex; also, all civil, moral and spiritual concerns of these\nin their complex; the whole animal kingdom, the whole vegetable kingdom,\nand the whole mineral kingdom, each in its complex; all atmospheres of\nboth worlds taken together, also their heats and lights. Likewise things\nless general, as man in his complex; every animal in its complex, every\ntree and every shrub in its complex; as also every stone and every metal\nin its complex. The forms of these are alike in this, that they consist\nof degrees of both kinds; the reason is that the Divine, by which they\nwere created, is the same in things greatest and least (as was shown\nabove, n.77-82). The particulars and the veriest particulars of all\nthese are like generals and the largest generals in this, that they are\nforms of both kinds of degrees.\n\n226. On account of things greatest and least being forms of both kinds\nof degrees, there is connection between them from first to last; for\nlikeness conjoins them. Still, there can be no least thing which is the\nsame as any other; consequently all particulars are distinct from each\nother, likewise all veriest particulars. In any form or in different\nforms there can be no least thing the same as any other, for the reason\nthat in greatest forms there are like degrees, and the greatest are made\nup of leasts. From there being such degrees in things greatest, and\nperpetual differences in accordance with these degrees, from top to\nbottom and from center to circumference, it follows that their lesser\nor least constituents, in which there are like degrees, can no one of\nthem be the same as any other.\n\n227. It is likewise a matter of angelic wisdom that from this similitude\nbetween generals and particulars, that is, between things greatest and\nleast in respect to these degrees, comes the perfection of the created\nuniverse; for thereby one thing regards another as its like, with which\nit can be conjoined for every use, and can present every end in effect.\n\n228. But these things may seem paradoxical, because they are not explained\nby application to visible things; yet things abstract, being universals,\nare often better comprehended than things applied, for these are of\nperpetual variety, and variety obscures.\n\n229. Some contend that there can be a substance so simple as not to be\na form from lesser forms, and out of that substance, through a process\nof massing, substantiated or composite things arise, and finally\nsubstances called material. But there can be no such absolutely simple\nsubstances. For what is substance without form? It is that of which\nnothing can be predicated; and out of mere being of which nothing can\nbe predicated, no process of massing can make anything. That there are\nthings innumerable in the first created substance of all things, which\nare things most minute and simple, will be seen in what follows, where\nforms are treated of.\n\n230. IN THE LORD THE THREE DEGREES OF HEIGHT ARE INFINITE AND UNCREATE,\nBUT IN MAN THE THREE DEGREES ARE FINITE AND CREATED.\n\nIn the Lord the three degrees of height are infinite and uncreate,\nbecause the Lord is Love itself and Wisdom itself (as has been already\nshown); and because the Lord is Love itself and Wisdom itself, He is\nalso Use itself. For love has use for its end, and brings forth use by\nmeans of wisdom; for without use love and wisdom have no boundary or\nend, that is, no home of their own, consequently they cannot be said\nto have being and have form unless there be use in which they may be.\nThese three constitute the three degrees of height in subjects of life.\nThese three are like first end, middle end which is called cause, and\nlast end which is called effect. That end, cause and effect constitute\nthe three degrees of height has been shown above and abundantly proved.\n\n231. That in man there are these three degrees can be seen from the\nelevation of his mind even to the degrees of love and wisdom in which\nangels of the second and third heavens are; for all angels were born men;\nand man, as regards the interiors pertaining to his mind, is a heaven in\nleast form; therefore there are in man, by creation, as many degrees of\nheight as there are heavens. Moreover, man is an image and likeness of\nGod; consequently these three degrees have been inscribed on man, because\nthey are in God-Man, that is, in the Lord. That in the Lord these degrees\nare infinite and uncreate, and in man finite and created, can be seen from\nwhat was shown in Part First; namely, from this, that the Lord is Love and\nWisdom in Himself; and that man is a recipient of love and wisdom from the\nLord; also, that of the Lord nothing but what is infinite can be\npredicated, and of man nothing but what is finite.\n\n232. These three degrees with the angels are called Celestial, Spiritual,\nand Natural; and for them the celestial degree is the degree of love, the\nspiritual the degree of wisdom, and the natural the degree of uses. These\ndegrees are so called because the heavens are divided into two kingdoms,\none called the celestial, the other the spiritual, to which is added a\nthird kingdom wherein are men in the world, and this is the natural\nkingdom. Moreover, the angels of whom the celestial kingdom consists\nare in love; the angels, of whom the spiritual kingdom consists are in\nwisdom; while men in the world are in uses; therefore these kingdoms\nare conjoined. How it is to be understood that men are in uses will be\nshown in the next Part.\n\n233. It has been told me from heaven, that in the Lord from eternity,\nwho is Jehovah, before His assumption of a Human in the world, the two\nprior degrees existed actually, and the third degree potentially, as\nthey do also with angels; but that after the assumption of a Human in\nthe world, He put on over these the third degree, called the natural,\nthereby becoming Man, like a man in the world; but with the difference,\nthat in the Lord this degree, like the prior degrees, is infinite and\nuncreate, while in angel and in man they are all finite and created. For\nthe Divine which, apart from space, had filled all spaces (n. 69-72),\npenetrated even to the outmosts of nature; yet before the assumption of\nthe Human, the Divine influx into the natural degree was mediate through\nthe angelic heavens, but after the assumption it was immediate from\nHimself. This is the reason why all churches in the world before His\nAdvent were representative of spiritual and celestial things, but after\nHis Advent became spiritual-natural and celestial-natural, and\nrepresentative worship was abolished. This also was the reason why the\nsun of the angelic heaven, which, as was said above, is the first\nproceeding of His Divine Love and Divine Wisdom, after the assumption\nof the Human shone out with greater effulgence and splendor than before\nthe assumption. And this is what is meant by these words in Isaiah:\n\n     In that day the light of the moon shall be as the light of the sun,\n     and the light of the sun shall be sevenfold, as the light of seven\n     days (30:26).\n\nThis is said of the state of heaven and of the church after the Lord's\ncoming into the world. Again, in the Apocalypse:\n\n     The countenance of the Son of man was as the sun shineth in his\n     strength (1:16);\n\nand elsewhere (as in Isaiah 60:20; 2 Sam. 23:3, 4; Matt. 17:1, 2). The\nmediate enlightenment of men through the angelic heaven, which existed\nbefore the coming of the Lord, may be compared to the light of the moon,\nwhich is the mediate light of the sun; and because after His coming\nthis was made immediate, it is said in Isaiah,\n\n     That the light of the moon shall be as the light of the sun (30:26);\n\nand in David:\n\n     In His days shall the righteous flourish, and abundance of peace\n     until there is no longer any moon (72:7).\n\nThis also is said of the Lord.\n\n234. The reason why the Lord from eternity, that is, Jehovah, put on\nthis third degree by the assumption of a Human in the world, was that\nHe could enter into this degree only by means of a nature like human\nnature, thus only by means of conception from His Divine and by birth\nfrom a virgin; for in this way He could put off a nature which, although\na receptacle of the Divine, is in itself dead, and could put on the\nDivine. This is meant by the Lord's two states in the world, which are\ncalled the state of exinanition and the state of glorification, which\nare treated of in The Doctrine of the New Jerusalem Concerning the Lord.\n\n235. Of the threefold ascent of the degrees of height this much has been\nsaid in general; but these degrees cannot here be discussed in detail,\nbecause (as was said in the preceding chapter) there must be these three\ndegrees in things greatest and things least; this only need be said, that\nthere are such degrees in each and all things of love, and therefrom in\neach and all things of wisdom, and from both of these in each and all\nthings of use. In the Lord all these degrees are infinite; in angel and\nman they are finite. But how there are these three degrees in love, in\nwisdom, and in uses cannot be described and unfolded except in series.\n\n236. THESE THREE DEGREES OF HEIGHT ARE IN EVERY MAN FROM BIRTH, AND CAN\nBE OPENED SUCCESSIVELY; AND, AS THEY ARE OPENED, MAN IS IN THE LORD AND\nTHE LORD IN MAN.\n\nThat there are three degrees of height in every man, has not until now\nbecome known for the reason that these degrees have not been recognized,\nand so long as they remained unnoticed, none but continuous degrees could\nbe known; and when none but continuous degrees are known, it may be\nsupposed that love and wisdom increase in man only by continuity. But\nit should be known, that in every man from his birth there are three\ndegrees of height, or discrete degrees, one above or within another;\nand that each degree of height, or discrete degree, has also degrees of\nbreadth, or continuous degrees, according to which it increases by\ncontinuity. For there are degrees of both kinds in things greatest and\nleast of all things (as was shown above, n. 222-229); for no degree of\none kind is possible without degrees of the other kind.\n\n237. These three degrees of height are called natural, spiritual, and\ncelestial (as was said above, n. 232). When man is born he comes first\ninto the natural degree, and this grows in him, by continuity, according\nto his knowledges and the understanding acquired by means of knowledges\neven to the highest point of understanding, which is called the rational.\nYet not by this means is the second degree opened, which is called the\nspiritual. That degree is opened by means of a love of uses in accordance\nwith the things of the understanding, although by a spiritual love of\nuses, which is love towards the neighbor. This degree may grow in like\nmanner by continuous degrees to its height, and it grows by means of\nknowledges of truth and good, that is, by spiritual truths. Yet even by\nsuch truths the third degree which is called the celestial is not opened;\nfor this degree is opened by means of the celestial love of use, which\nis love to the Lord; and love to the Lord is nothing else than committing\nto life the precepts of the Word, the sum of which is to flee from evils\nbecause they are hellish and devilish, and to do good because it is\nheavenly and Divine. In this manner these three degrees are successively\nopened in man.\n\n238. So long as man lives in the world he knows nothing of the opening\nof these degrees within him, because he is then in the natural degree,\nwhich is the outmost, and from this he then thinks, wills, speaks, and\nacts; and the spiritual degree, which is interior, communicates with the\nnatural degree, not by continuity but by correspondences, and\ncommunication by correspondences is not sensibly felt. But when man puts\noff the natural degree, which he does at death, he comes into that degree\nwhich has been opened within him in the world; he in whom the spiritual\ndegree has been opened coming into that degree, and he within whom the\ncelestial degree has been opened coming into that degree. He who comes\ninto the spiritual degree after death no longer thinks, wills, speaks,\nand acts naturally, but spiritually; and he who comes into the celestial\ndegree thinks, wills, speaks, and acts according to that degree. And as\nthere can be communication between the three degrees only by\ncorrespondences, the differences of love, wisdom, and use, as regards\nthese degrees are such as to have no common ground by means of anything\ncontinuous. From all this it is plain that man has three degrees of\nheight that may be successively opened in him.\n\n239. Since there are in man three degrees of love and wisdom, and\ntherefore of use, it follows that there must be in him three degrees,\nof will, of understanding, and of result therefrom, thus of determination\nto use; for will is the receptacle of love, understanding the receptacle\nof wisdom, and result is use from these. From this it is evident that\nthere are in every man a natural, a spiritual, and a celestial will and\nunderstanding, potentially by birth and actually when they are opened.\nIn a word the mind of man, which consists of will and understanding, is\nfrom creation and therefore from birth, of three degrees, so that man\nhas a natural mind, a spiritual mind, and a celestial mind, and can\nthereby be elevated into and possess angelic wisdom while he lives in\nthe world; but it is only after death, and then only if he becomes an\nangel, that he enters into that wisdom, and his speech then becomes\nineffable and incomprehensible to the natural man. I knew a man of\nmoderate learning in the world, whom I saw after death and spoke with in\nheaven, and I clearly perceived that he spoke like an angel, and that\nthe things he said would be inconceivable to the natural man; and for\nthe reason that in the world he had applied the precepts of the Word to\nlife and had worshiped the Lord, and was therefore raised up by the Lord\ninto the third degree of love and wisdom. It is important that this\nelevation of the human mind should be known about, for upon it depends\nthe understanding of what follows.\n\n240. There are in man from the Lord two capacities whereby he is\ndistinguished from beasts. One of these is the ability to understand\nwhat is true and what is good; this is called rationality, and is a\ncapacity of his understanding. The other is an ability to do what is true\nand good; this is called freedom, and is a capacity of his will. For man\nby virtue of his rationality is able to think whatever he pleases, either\nwith or against God, either with or against the neighbor; he is also able\nto will and to do what he thinks; but when he sees evil and fears\npunishment, he is able, by virtue of his freedom, to abstain from doing\nit. By virtue of these two capacities man is man, and is distinguished\nfrom beasts. Man has these two capacities from the Lord, and they are\nfrom Him every moment; nor are they taken away, for if they were, man's\nhuman would perish. In these two capacities the Lord is with every man,\ngood and evil alike; they are the Lord's abode in the human race; from\nthis it is that all men live for ever, both the good and evil. But the\nLord's abode in man is nearer as by the agency of these capacities man\nopens the higher degrees, for by the opening of these man comes into\nhigher degree of love and wisdom, thus nearer to the Lord. From this it\ncan be seen that as these degrees are opened, man is in the Lord and the\nLord in him.\n\n241. It is said above, that the three degrees of height are like end,\ncause, and effect, and that love, wisdom, and use follow in succession\naccording to these degrees; therefore a few things shall be said here\nabout love as being end, wisdom as being cause, and use as being effect.\nWhoever consults his reason, if it is enlightened, can see that the end\nof all things of man is his love; for what he loves that he thinks,\ndecides upon, and does, consequently that he has for his end. Man can\nalso see from his reason that wisdom is cause; since he, that is, his\nlove, which is his end, searches in his understanding for its means\nthrough which to attain its end, thus consulting its wisdom, and these\nmeans constitute the instrumental cause. That use is effect is evident\nwithout explanation. But one man's love is not the same as another's,\nneither is one man's wisdom the same as another's; so it is with use.\nAnd since these three are homogeneous (as was shown above, n. 189-194),\nit follows that such as is the love in man, such is the wisdom and such\nis the use. Wisdom is here spoken of, but by it what pertains to man's\nunderstanding is meant.\n\n242. SPIRITUAL LIGHT FLOWS IN WITH MAN THROUGH DEGREES, BUT NOT SPIRITUAL\nHEAT, EXCEPT SO FAR AS MAN FLEES FROM EVILS AS SINS AND LOOKS TO THE LORD.\n\nIt is evident from what has been shown above that from the sun of heaven,\nwhich is the first proceeding of Divine Love and Divine Wisdom (treated\nof in Part Second), light and heat proceed - light from its wisdom, and\nheat from its love; also that light is the receptacle of wisdom, and heat\nof love; also that so far as man comes into wisdom he comes into that\nDivine light, and so far as he comes into love he comes into that Divine\nheat. From what has been shown above it is also evident that there are\nthree degrees of light and three degrees of heat, that is, three degrees\nof wisdom and three degrees of love, and that these degrees have been\nformed in man in order that he may be a receptacle of the Divine Love\nand the Divine Wisdom, thus of the Lord. It is now to be shown that\nspiritual light flows in through these three degrees in man, but not\nspiritual heat, except so far as man shuns evils as sins and looks to\nthe Lord - or, what is the same, that man is able to receive wisdom even\nto the third degree, but not love, unless he flees from evils as sins\nand looks to the Lord; or what is still the same, that man's understanding\ncan be raised into wisdom, but not his will, except so far as he flees\nfrom evils as sins.\n\n243. That the understanding can be raised into the light of heaven, that\nis, into angelic wisdom, while the will cannot be raised into the heat\nof heaven, that is, into angelic love, unless man flees from evils as\nsins and looks to the Lord, has been made plainly evident to me from\nexperience in the spiritual world. I have frequently seen and perceived\nthat simple spirits, who knew merely that God is and that the Lord was\nborn a man, and who knew scarcely anything else, clearly apprehended the\narcana of angelic wisdom almost as the angels do; and not these simple\nones alone, but many also of the infernal crew. These, while they\nlistened, understood, but not when they thought within themselves;\nfor while they listened, light entered from above, and when they thought\nwithin themselves, no light could enter except that which corresponded\nto their heat or love; consequently when they had listened to and\nperceived these arcana, as soon as they turned their ears away they\nremembered nothing, those belonging to the infernal crew even rejecting\nthese things with disgust and utterly denying them, because the fire of\ntheir love and its light, being delusive, induced darkness, by which the\nheavenly light entering from above was extinguished.\n\n244. The same thing happens in the world. A man not altogether stupid,\nand who has not confirmed himself in falsities from the pride of\nself-intelligence, hearing others speak on some exalted matter, or\nreading something of the kind, if he is in any affection of knowing,\nunderstands these things and also retains them, and may afterwards\nconfirm them. A bad man as well as a good man may do this. Even a bad\nman, though in heart he denies the Divine things pertaining to the\nchurch, can still understand them, and also speak of and preach them,\nand in writing learnedly prove them; but when left to his own thought,\nfrom his own infernal love he thinks against them and denies them. From\nwhich it is obvious that the understanding can be in spiritual light even\nwhen the will is not in spiritual heat; and from this it also follows\nthat the understanding does not lead the will, or that wisdom does not\nbeget love, but only teaches and shows the way, - teaching how a man\nought to live, and showing the way in which he ought to go. It further\nfollows that the will leads the understanding, and causes it to act as\none with itself; also that whatever in the understanding agrees with the\nlove which is in the will, the love calls wisdom. In what follows it will\nbe seen that the will does nothing by itself apart from the understanding,\nbut does all that it does in conjunction with the understanding; moreover,\nthat it is the will that by influx takes the understanding into\npartnership with itself, and not the reverse.\n\n245. The nature of the influx of light into the three degrees of life in\nman which belong to his mind, shall now be shown. The forms which are\nreceptacles of heat and light, that is, of love and wisdom in man, and\nwhich (as was said) are in threefold order or of three degrees, are\ntransparent from birth, transmitting spiritual light as crystal glass\ntransmits natural light; consequently in respect to wisdom man can be\nraised even into the third degree. Nevertheless these forms are not\nopened except when spiritual heat conjoins itself to spiritual light,\nthat is, love to wisdom; by such conjunction these transparent forms are\nopened according to degrees. It is the same with light and heat from the\nsun of the world in their action on plants on the earth. The light of\nwinter, which is as bright as that of summer, opens nothing in seed or\nin tree, but when vernal heat conjoins itself to that light then the heat\nopens them. There is this similarity because spiritual light corresponds\nto natural light, and spiritual heat to natural heat.\n\n246. This spiritual heat is obtained only by fleeing from evils as sins,\nand at the same time looking to the Lord; for so long as man is in evils\nhe is also in the love of them, for he lusts after them; and the love of\nevil and the lust, abide in a love contrary to spiritual love and\naffection; and such love or lust can be removed only by fleeing from\nevils as sins; and because man cannot flee from evils from himself, but\nonly from the Lord. He must look to the Lord. So when he flees from\nevils from the Lord, the love of evil and its heat are removed, and the\nlove of good and its heat are introduced in their stead, whereby a higher\ndegree is opened; for the Lord flowing in from above opens that degree,\nand then conjoins love, that is, spiritual heat, to wisdom or spiritual\nlight, from which conjunction man begins to flourish spiritually, like a\ntree in spring-time.\n\n247. By the influx of spiritual light into all three degrees of the mind\nman is distinguished from beasts; and, as contrasted with beasts, he can\nthink analytically, and see both natural and spiritual truth; and when he\nsees them he can acknowledge them, and thus be reformed and regenerated.\nThis capacity to receive spiritual light is what is meant by rationality\n(referred to above), which every man has from the Lord, and which is not\ntaken away from him, for if it were taken away he could not be reformed.\nFrom this capacity, called rationality, man, unlike the beasts, is able\nnot only to think but also to speak from thought; and afterwards from his\nother capacity, called freedom (also referred to above), he is able to do\nthose things that he thinks from his understanding. As these two\ncapacities, rationality and freedom, which are proper to man, have been\ntreated of above (n. 240), no more will be said about them here.\n\n248. UNLESS THE HIGHER DEGREE WHICH IS THE SPIRITUAL IS OPENED IN MAN,\nHE BECOMES NATURAL AND SENSUAL.\n\nIt was shown above that there are three degrees of the human mind, called\nnatural, spiritual, and celestial, and that these degrees may be opened\nsuccessively in man; also, that the natural degree is first opened;\nafterwards, if man flees from evil as sins and looks to the Lord, the\nspiritual degree is opened; and lastly, the celestial. Since these\ndegrees are opened successively according to man's life, it follows that\nthe two higher degrees may remain unopened, and man then continues in\nthe natural degree, which is the outmost. Moreover, it is known in the\nworld that there is a natural and a spiritual man, or an external and an\ninternal man; but it is not known that a natural man becomes spiritual\nby the opening of some higher degree in him, and that such opening is\neffected by a spiritual life, which is a life conformed to the Divine\nprecepts; and that without a life conformed to these man remains natural.\n\n249. There are three kinds of natural men; the first consists of those\nwho know nothing of the Divine precepts; the second, of those who know\nthat there are such precepts, but give no thought to a life according to\nthem; and the third, of those who despise and deny these precepts. In\nrespect to the first class, which consists of those who know nothing of\nthe Divine precepts, since they cannot be taught by themselves they must\nneeds remain natural. Every man is taught respecting the Divine precepts,\nnot by immediate revelations, but by others who know them from religion,\non which subject see The Doctrine of the New Jerusalem Concerning the\nSacred Scriptures (n. 114-118). Those of the second class, who know that\nthere are Divine precepts but give no thought to a life according to\nthem, also remain natural, and care about no other concerns than those\nof the world and the body. These after death become mere menials and\nservants, according to the uses which they are able to perform for those\nwho are spiritual; for the natural man is a menial and servant, and the\nspiritual man is a master and lord. Those of the third class, who despise\nand deny the Divine precepts, not only remain natural, but also become\nsensual in the measure of their contempt and denial. Sensual men are the\nlowest natural men, who are incapable of thinking above the appearances\nand fallacies of the bodily senses. After death they are in hell.\n\n250. As it is unknown in the world what the spiritual man is, and what\nthe natural, and as by many he who is merely natural is called spiritual,\nand conversely, these subjects shall be separately discussed, as follows:\n\n(1) What the natural man is, and what the spiritual man.\n\n(2) The character of the natural man in whom the spiritual degree is\nopened.\n\n(3) The character of the natural man in whom the spiritual degree is not\nopened and yet not closed.\n\n(4) The character of the natural man in whom the spiritual degree is\nentirely closed.\n\n(5) Lastly, The nature of the difference between the life of a man\nmerely natural and the life of a beast.\n\n251. (1) What the natural man is, and what the spiritual man. Man is not\nman from face and body, but from understanding and will; therefore by\nthe natural man and the spiritual man is meant that man's understanding\nand will are either natural or spiritual. The natural man in respect to\nhis understanding and will is like the natural world, and may be called\na world or microcosm; and the spiritual man in respect to his\nunderstanding and will is like the spiritual world, and may be called\na spiritual world or heaven. From which it is evident that as the natural\nman is in a kind of image a natural world, so he loves those things which\nare of the natural world; and that as the spiritual man is in a kind of\nimage a spiritual world, so he loves those things which are of that world,\nor of heaven. The spiritual man indeed loves the natural world also but\nnot otherwise than as a master loves his servant through whom he performs\nuses. Moreover, according to uses the natural man becomes like the\nspiritual, which is the case when the natural man feels from the spiritual\nthe delight of use; such a natural man may be called spiritual-natural.\nThe spiritual man loves spiritual truths; he not only loves to know and\nunderstand them, but also wills them; while the natural man loves to\nspeak of those truths and also do them. Doing truths is performing uses.\nThis subordination is from the conjunction of the spiritual world and the\nnatural world; for whatever appears and is done in the natural world\nderives its cause from the spiritual world. From all this it can be seen\nthat the spiritual man is altogether distinct from the natural, and that\nthere is no other communication between them than such as there is between\ncause and effect.\n\n252. (2) The character of the natural man in whom the spiritual degree\nis opened. This is obvious from what has been said above; to which it\nmay be added, that a natural man is a complete man when the spiritual\ndegree is opened in him, for he is then consociated with angels in\nheaven and at the same time with men in the world, and in regard to\nboth, lives under the Lord's guidance. For the spiritual man imbibes\ncommands from the Lord through the Word, and executes them through the\nnatural man. The natural man who has the spiritual degree opened does\nnot know that he thinks and acts from his spiritual man, for it seems\nas if he did this from himself, when yet he does not do it from himself\nbut from the Lord. Nor does the natural man whose spiritual degree has\nbeen opened know that by means of his spiritual man he is in heaven,\nwhen yet his spiritual man is in the midst of angels of heaven, and\nsometimes is even visible to them; but because he draws himself back to\nhis natural man, after a brief stay there he disappears. Nor does the\nnatural man in whom the spiritual degree has been opened know that his\nspiritual mind is being filled by the Lord with thousands of arcana of\nwisdom, and with thousands of delights of love, and that he is to come\ninto these after death, when he becomes an angel. The natural man does\nnot know these things because communication between the natural man and\nthe spiritual man is effected by correspondences; and communication by\ncorrespondences is perceived in the understanding only by the fact that\ntruths are seen in light, and is perceived in the will only by the fact\nthat uses are performed from affection.\n\n253. (3) The character of the natural man in whom the spiritual degree\nis not opened, and yet not closed. The spiritual degree is not opened,\nand yet not closed, in the case of those who have led somewhat of a life\nof charity and yet have known little of genuine truth. The reason is,\nthat this degree is opened by conjunction of love and wisdom, or of heat\nwith light; love alone or spiritual heat alone not opening it, nor wisdom\nalone or spiritual light alone, but both in conjunction. Consequently,\nwhen genuine truths, out of which wisdom or light arises, are unknown,\nlove is inadequate to open that degree; it only keeps it in the\npossibility of being opened; this is what is meant by its not being\nclosed. Something like this is seen in the vegetable kingdom, in that\nheat alone does not cause seeds and trees to vegetate, but heat in\nconjunction with light effects this. It is to be known that all truths\nare of spiritual light and all goods are of spiritual heat, and that\ngood opens the spiritual degree by means of truths; for good, by means\nof truths, effects use, and uses are goods of love, which derive their\nessence from a conjunction of good and truth. The lot, after death, of\nthose in whom the spiritual degree is not opened and yet not closed,\nis that since they are still natural and not spiritual, they are in the\nlowest parts of heaven, where they sometimes suffer hard times; or they\nare in the outskirts in some higher heaven, where they are as it were in\nthe light of evening; for (as was said above) in heaven and in every\nsociety there the light decreases from the middle to the outskirts, and\nthose who above others are in Divine truths are in the middle, while\nthose who are in few truths are in the outskirts. Those are in few\ntruths who from religion know only that there is a God, and that the\nLord suffered for them, and that charity and faith are essentials of\nthe church, not troubling themselves to know what faith is or what\ncharity is; when yet faith in its essence is truth, and truth is\nmanifold, and charity is all the work of his calling which man does\nfrom the Lord; he does this from the Lord when he flees from evils as\nsins. It is just as was said above, that the end is the all of the cause,\nand the effect the all of the end by means of the cause; the end is\ncharity or good, the cause is faith or truth, and effects are good works\nor uses; from which it is plain that from charity no more can be carried\ninto works than the measure in which charity is conjoined with the truths\nwhich are called truths of faith. By means of these truths charity enters\ninto works and qualifies them.\n\n254. (4) The character of the natural man in whom the spiritual degree\nis entirely closed. The spiritual degree is closed in those who are in\nevils as to life, and still more in those who from evils are in falsities.\nIt is the same as with the fibril of a nerve, which contracts at the\nslightest touch of any thing heterogeneous; so every motive fiber of a\nmuscle, yea, the muscle itself, and even the whole body shrinks from the\ntouch of whatever is hard or cold. So also the substances or forms of the\nspiritual degree in man shrink from evils and their falsities, because\nthese are heterogeneous. For the spiritual degree, being in the form of\nheaven, admits nothing but goods, and truths that are from good; these\nare homogeneous to it; but evils, and falsities that are from evil, are\nheterogeneous to it. This degree is contracted, and by contraction closed,\nespecially in those who in the world are in love of ruling from love of\nself, because this love is opposed to love to the Lord. It is also closed,\nbut not so much, in those who from love of the world are in the insane\ngreed of possessing the goods of others. These loves shut the spiritual\ndegree, because they are the origins of evils. The contraction or closing\nof this degree is like the twisting back of a spiral in the opposite\ndirection; for which reason, that degree after it is closed, turns back\nthe light of heaven; consequently there is thick darkness there instead\nof heavenly light, and truth which is in the light of heaven, becomes\nnauseous. In such persons, not only does the spiritual degree itself\nbecome closed, but also the higher region of the natural degree which\nis called the rational, until at last the lowest region of the natural\ndegree, which is called the sensual, alone stands open; this being\nnearest to the world and to the outward senses of the body, from which\nsuch a man afterwards thinks, speaks, and reasons. The natural man who\nhas become sensual through evils and their falsities, in the spiritual\nworld in the light of heaven does not appear as a man but as a monster,\neven with nose drawn back (the nose is drawn in because the nose\ncorresponds to the perception of truth); moreover, he cannot bear a ray\nof heavenly light. Such have in their caverns no other light than what\nresembles the light from live coals or from burning charcoal. From all\nthis it is evident who and of what character are those in whom the\nspiritual degree is closed.\n\n255. (5) The nature of the difference between the life of a natural man\nand the life of a beast. This difference will be particularly discussed\nin what follows, where Life will be treated of. Here it may be said only\nthat the difference is that man has three degrees of mind, that is, three\ndegrees of understanding and will, which degrees can be opened\nsuccessively; and as these are transparent, man can be raised as to his\nunderstanding into the light of heaven and see truths, not only civil\nand moral, but also spiritual, and from many truths seen can form\nconclusions about truths in their order, and thus perfect the\nunderstanding to eternity. But beasts do not have the two higher\ndegrees, but only the natural degrees, and these apart from the higher\ndegrees have no capacity to think on any subject, civil, moral, or\nspiritual. And since the natural degrees of beasts are incapable of\nbeing opened, and thereby raised into higher light, they are unable to\nthink in successive order, but only in simultaneous order, which is not\nthinking, but acting from a knowledge corresponding to their love. And\nbecause they are unable to think analytically, and to view a lower\nthought from any higher thought, they are unable to speak, but are able\nonly to utter sounds in accordance with the knowledge pertaining to their\nlove. Yet the sensual man, who is in the lowest sense natural, differs\nfrom the beast only in this, that he can fill his memory with knowledges,\nand think and speak therefrom; this power he gets from a capacity proper\nto every man, of being able to understand truth if he chooses; it is this\ncapacity that makes the difference. Nevertheless many, by abuse of this\ncapacity, have made themselves lower than beasts.\n\n256. THE NATURAL DEGREE OF THE HUMAN MIND REGARDED IN ITSELF IS CONTINUOUS,\nBUT BY CORRESPONDENCE WITH THE TWO HIGHER DEGREES IT APPEARS WHEN IT IS\nELEVATED AS IF IT WERE DISCRETE.\n\nAlthough this is hardly comprehensible, by those who have as yet no\nknowledge of degrees of height, it must nevertheless be revealed, because\nit is a part of angelic wisdom; and while the natural man is unable to\nthink about this wisdom in the same way as angels do, nevertheless it can\nbe comprehended by his understanding, when it has been raised into the\ndegree of light in which angels are; for his understanding can be elevated\neven to that extent, and enlightened according to its elevation. But this\nenlightenment of the natural mind does not ascend by discrete degrees; but\nincreases in a continuous degree, and as it increases, that mind is\nenlightened from within by the light of the two higher degrees. How this\noccurs can be comprehended from a perception of degrees of height, as\nbeing one above another, while the natural degree, which is the lowest,\nis a kind of general covering to the two higher degrees. Then, as the\nnatural degree is raised up towards a degree of the higher kind, the\nhigher acts from within upon the outer natural and illuminates it. This\nillumination is effected, indeed, from within, by the light of the higher\ndegrees, but the natural degree which envelops and surrounds the higher\nreceives it by continuity, thus more lucidly and purely in proportion to\nits ascent; that is, from within, by the light of the higher degrees, the\nnatural degree is enlightened discretely, but in itself is enlightened\ncontinuously. From this it is evident that so long as man lives in the\nworld, and is thereby in the natural degree, he cannot be elevated into\nvery wisdom, such as the angels have, but only into higher light, even up\nto angels, and can receive enlightenment from their light that flows in\nfrom within and illuminates. But these things cannot as yet be more\nclearly described; they can be better comprehended from effects; for\neffects present causes in themselves in clear light, and thus illustrate\nthem, when there is some previous knowledge of causes.\n\n257. The effects are these: (1) The natural mind may be raised up to the\nlight of heaven in which angels are, and may perceive naturally, thus not\nso fully, what the angels perceive spiritually; nevertheless, man's\nnatural mind cannot be raised into angelic light itself. (2) By means of\nhis natural mind, raised to the light of heaven, man can think, yea,\nspeak with angels; but the thought and speech of the angels then flow\ninto the natural thought and speech of the man, and not conversely; so\nthat angels speak with man in a natural language, which is the man's\nmother tongue. (3) This is effected by a spiritual influx into what is\nnatural, and not by any natural influx into what is spiritual. (4) Human\nwisdom, which so long as man lives in the natural world is natural, can\nby no means be raised into angelic wisdom, but only into some image of\nit. The reason is, that elevation of the natural mind is effected by\ncontinuity, as from shade to light, or from grosser to purer. Still the\nman in whom the spiritual degree has been opened comes into that wisdom\nwhen he dies; and he may also come into it by a suspension of bodily\nsensations, and then by an influx from above into the spiritual parts\nof his mind. (5) Man's natural mind consists of spiritual substances\ntogether with natural substances; thought comes from its spiritual\nsubstances, not from its natural substances; these recede when the man\ndies, while its spiritual substances do not. Consequently, after death,\nwhen man becomes a spirit or angel, the same mind remains in a form like\nthat which it had in the world. (6) The natural substances of that mind,\nwhich recede (as was said) by death, constitute the cutaneous covering\nof the spiritual body which spirits and angels have. By means of such\ncovering, which is taken from the natural world, their spiritual bodies\nmaintain existence; for the natural is the outmost containant:\nconsequently there is no spirit or angel who was not born a man. These\narcana of angelic wisdom are here adduced that the quality of the natural\nmind in man may be known, which subject is further treated of in what\nfollows.\n\n258. Every man is born into a capacity to understand truths even to the\ninmost degree in which the angels of the third heaven are; for the human\nunderstanding, rising up by continuity around the two higher degrees,\nreceives the light of their wisdom, in the manner stated above (n. 256).\nTherefore man has the ability to become rational according to his\nelevation; if raised to the third degree he becomes rational from that\ndegree, if raised to the second degree he becomes rational from that\ndegree, if not raised he is rational in the first degree. It is said\nthat he becomes rational from those degrees, because the natural degree\nis the general receptacle of their light. The reason why man does not\nbecome rational to the height that he might is, that love, which is of\nthe will, cannot be raised in the same manner as wisdom, which is of the\nunderstanding. Love, which is of the will, is raised only by fleeing from\nevils as sins, and then by goods of charity, which are uses, which the\nman thereafter performs from the Lord. Consequently, when love, which is\nof the will, is not at the same time raised, wisdom, which is of the\nunderstanding, however it may have ascended, falls back again down to its\nown love. Therefore, if man's love is not at the same time raised into\nthe spiritual degree, he is rational only in the lowest degree. From all\nthis it can be seen that man's rational is in appearance as if it were of\nthree degrees, a rational from the celestial, a rational from the\nspiritual, and a rational from the natural; also that rationality, which\nis the capacity whereby man is elevated, is still in man whether he be\nelevated or not.\n\n259. It has been said that every man is born into that capacity, namely,\nrationality, but by this is meant every man whose externals have not been\ninjured by some accident, either in the womb, or by some disease after\nbirth, or by a wound inflicted on the head, or in consequence of some\ninsane love bursting forth, and breaking down restraints. In such the\nrational cannot be elevated; for life, which is of the will and\nunderstanding, has in such no bounds in which it can terminate, so\ndisposed that it can produce outmost acts according to order; for life\nacts in accordance with outmost determinations, though not from them.\nThat there can be no rationality with infants and children, may be seen\nbelow (n. 266, at the end).\n\n260. THE NATURAL MIND, SINCE IT IS THE COVERING AND CONTAINANT OF THE\nHIGHER DEGREES OF THE HUMAN MIND, IS REACTIVE; AND IF THE HIGHER DEGREES\nARE NOT OPENED IT ACTS AGAINST THEM, BUT IF THEY ARE OPENED IT ACTS WITH\nTHEM.\n\nIt has been shown in the preceding chapter that as the natural mind is\nin the outmost degree, it envelops and encloses the spiritual mind and\nthe celestial mind, which, in respect to degrees, are above it. It is\nnow to be shown that the natural mind reacts against the higher or\ninterior minds. It reacts because it covers, includes, and contains them,\nand this cannot be done without reaction; for unless it reacted, the\ninterior or enclosed parts would become loosened and press outward and\nthus fall apart, just as the viscera, which are the interiors of the\nbody, would push forth and fall asunder if the coverings which are about\nthe body did not react against them; so, too, unless the membrane\ninvesting the motor fibers of a muscle reacted against the force of\nthese fibers in their activities, not only would action cease, but all\nthe inner tissues would be let loose. It is the same with every outmost\ndegree of the degrees of height; consequently with the natural mind with\nrespect to higher degrees; for, as was said above, there are three\ndegrees of the human mind, the natural, the spiritual, and the celestial,\nand the natural mind is in the outmost degree. Another reason why the\nnatural mind reacts against the spiritual mind is, that the natural mind\nconsists not only of substances of the spiritual world but also of\nsubstances of the natural world (as was said above, n. 257), and\nsubstances of the natural world of their very nature react against the\nsubstances of the spiritual world; for substances of the natural world\nare in themselves dead, and are acted upon from without by substances of\nthe spiritual world; and substances which are dead, and which are acted\nupon from without, by their nature resist, and thus by their nature\nreact. From all this it can be seen that the natural man reacts against\nthe spiritual man, and that there is combat. It is the same thing whether\nthe terms \"natural and spiritual man\" or \"natural and spiritual mind\"\nare used.\n\n261. From this it is obvious that when the spiritual mind is closed the\nnatural mind continually acts against the things of the spiritual mind,\nfearing lest anything should flow in therefrom to disturb its own states.\nEverything that flows in through the spiritual mind is from heaven, for\nthe spiritual mind in its form is a heaven; while everything that flows\ninto the natural mind is from the world, for the natural mind in its form\nis a world. From which it follows that when the spiritual mind is closed,\nthe natural mind reacts against all things of heaven, giving them no\nadmission except so far as they are serviceable to it as means for\nacquiring and possessing the things of the world. And when the things\nof heaven are made to serve the natural mind as means to its own ends,\nthen those means, though they seem to be heavenly, are made natural; for\nthe end qualifies them, and they become like the knowledges of the\nnatural man, in which interiorly there is nothing of life. But as things\nheavenly cannot be so joined to things natural that the two act as one,\nthey separate, and, with men merely natural, things heavenly arrange\nthemselves from without, in a circuit about the natural things which are\nwithin. From this it is that a merely natural man can speak and preach\nabout heavenly things, and even simulate them in his actions, though\ninwardly he thinks against them; the latter he does when alone, the\nformer when in company. But of these things more in what follows.\n\n262. By virtue of the reaction which is in him from birth the natural\nmind, or man, when he loves himself and the world above all things, acts\nagainst the things that are of the spiritual mind or man. Then also he\nhas a sense of enjoyment in evils of every kind, as adultery, fraud,\nrevenge, blasphemy, and other like things; he then also acknowledges\nnature as the creator of the universe; and confirms all things by means\nof his rational faculty; and after confirmation he either perverts or\nsuffocates or repels the goods and truths of heaven and the church, and\nat length either shuns them or turns his back upon them or hates them.\nThis he does in his spirit, and in the body just so far as he dares to\nspeak with others from his spirit without fear of the loss of reputation\nas a means to honor and gain. When man is such, he gradually shuts up\nthe spiritual mind closer and closer. Confirmations of evil by means of\nfalsities especially close it up; therefore evil and falsity when\nconfirmed cannot be uprooted after death; they are only uprooted by means\nof repentance in the world.\n\n263. But when the spiritual mind is open the state of the natural mind\nis wholly different. Then the natural mind is arranged in compliance\nwith the spiritual mind, and is subordinated to it. For the spiritual\nmind acts upon the natural mind from above or within, and removes the\nthings therein that react, and adapts to itself those that act in harmony\nwith itself, whereby the excessive reaction is gradually taken away. It\nis to be noted, that in things greatest and least of the universe, both\nliving and dead, there is action and reaction, from which comes an\nequilibrium of all things; this is destroyed when action overcomes\nreaction, or the reverse. It is the same with the natural and with the\nspiritual mind. When the natural mind acts from the enjoyments of its\nlove and the pleasures of its thought, which are in themselves evils and\nfalsities, the reaction of the natural mind removes those things which\nare of the spiritual mind and blocks the doors lest they enter, and it\nmakes action to come from such things as agree with its reaction. The\nresult is an action and reaction of the natural mind opposite to the\naction and reaction of the spiritual mind, whereby there is a closing\nof the spiritual mind like the twisting back of a spiral. But when the\nspiritual mind is opened, the action and reaction of the natural mind\nare inverted; for the spiritual mind acts from above or within, and at\nthe same time it acts from below or from without, through those things\nin the natural mind which are arranged in compliance with it; and it\ntwists back the spiral in which the action and reaction of the natural\nmind lie. For the natural mind is by birth in opposition to the things\nbelonging to the spiritual mind; an opposition derived, as is well known,\nfrom parents by heredity. Such is the change of state which is called\nreformation and regeneration. The state of the natural mind before\nreformation may be compared to a spiral twisting or bending itself\ndownward; but after reformation it may be compared to a spiral twisting\nor bending itself upwards; therefore man before reformation looks\ndownwards to hell, but after reformation looks upwards to heaven.\n\n264. THE ORIGIN OF EVIL IS FROM THE ABUSE OF THE CAPACITIES PROPER TO\nMAN, THAT ARE CALLED RATIONALITY AND FREEDOM.\n\nBy rationality is meant the capacity to understand what is true and\nthereby what is false, also to understand what is good and thereby what\nis evil; and by freedom is meant the capacity to think, will and do these\nthings freely. From what precedes it is evident, and it will become more\nevident from what follows, that every man from creation, consequently\nfrom birth, has these two capacities, and that they are from the Lord;\nthat they are not taken away from man; that from them is the appearance\nthat man thinks, speaks, wills, and acts as from himself; that the Lord\ndwells in these capacities in every man, that man by virtue of that\nconjunction lives to eternity; that man by means of these capacities\ncan be reformed and regenerated, but not without them; finally, that by\nthem man is distinguished from beasts.\n\n265. That the origin of evil is from the abuse of these capacities will\nbe explained in the following order:\n\n(1) A bad man equally with a good man enjoys these two capacities.\n\n(2) A bad man abuses these capacities to confirm evils and falsities,\nbut a good man uses them to confirm goods and truths.\n\n(3) Evils and falsities confirmed in man are permanent, and come to be\nof his love, consequently of his life.\n\n(4) Such things as have come to be of the love and life are engendered\nin offspring.\n\n(5) All evils, both engendered and acquired, have their seat in the\nnatural mind.\n\n266. (1) A bad man, equally with a good man enjoys these two capacities.\nIt was shown in the preceding chapter that the natural mind, as regards\nthe understanding, can be elevated even to the light in which angels of\nthe third heaven are, and can see truths, acknowledge them, and then give\nexpression to them. From this it is plain that since the natural mind can\nbe elevated, a bad man equally with a good man enjoys the capacity called\nrationality; and because the natural mind can be elevated to such an\nextent, it follows that a bad man can also think and speak about heavenly\ntruths. Moreover, that he is able to will and to do them, even though he\ndoes not will and do them, both reason and experience affirm. Reason\naffirms it: for who cannot will and do what he thinks? His not willing\nand doing it is because he does not love to will and do it. This ability\nto will and to do is the freedom which every man has from the Lord; but\nhis not willing and doing good when he can, is from a love of evil, which\nopposes; but this love he is able to resist, and many do resist it.\nExperience in the spiritual world has often corroborated this. I have\nlistened to evil spirits who inwardly were devils, and who in the world\nhad rejected the truths of heaven and the church. When the affection for\nknowing, in which every man is from childhood, was excited in them by\nthe glory that, like the brightness of fire, surrounds each love, they\nperceived the arcana of angelic wisdom just as clearly as good spirits\ndo who inwardly were angels. Those diabolical spirits even declared that\nthey were able to will and act according to those arcana, but did not\nwish to. When told that they might will them, if only they would flee\nfrom evils as sins, they said that they could even do that, but did not\nwish to. From this it was evident that the wicked equally with the good\nhave the capacity called freedom. Let any one look within himself, and\nhe will observe that it is so. Man has the power to will, because the\nLord, from whom that capacity comes, continually gives the power; for,\nas was said above, the Lord dwells in every man in both of these\ncapacities, and therefore in the capacity, that is, in the power, of\nbeing able to will. As to the capacity to understand, called rationality,\nthis man does not have until his natural mind reaches maturity; until\nthen it is like seed in unripe fruit, which cannot be opened in the soil\nand grow up into a shrub. Neither does this capacity exist in those\nmentioned above (n. 259).\n\n267. (2) A bad man abuses these capacities to confirm evils and falsities,\nbut a good man uses them to confirm goods and truths. From the intellectual\ncapacity called rationality, and from the voluntary capacity called\nfreedom, man derives the ability to confirm whatever he wishes; for\nthe natural man is able to raise his understanding into higher light\nto any extent he desires; but one who is in evils and in falsities\ntherefrom, raises it no higher than into the upper regions of his natural\nmind, and rarely as far as the border of the spiritual mind; for the reason\nthat he is in the delights of the love of his natural mind, and when he\nraises the understanding above that mind, the delight of his love perishes;\nand if it is raised still higher, and sees truths which are opposed to the\ndelights of his life or to the principles of his self-intelligence, he\neither falsifies those truths or passes them by and contemptuously leaves\nthem behind, or retains them in the memory as means to serve his life's\nlove, or the pride of his self-intelligence. That the natural man is able\nto confirm whatever he wishes is plainly evident from the multitude of\nheresies in the Christian world, each of which is confirmed by its\nadherents. Who does not know that evils and falsities of every kind can\nbe confirmed? It is possible to confirm, and by the wicked it is\nconfirmed within themselves, that there is no God, and that nature is\neverything and created herself; that religion is only a means for keeping\nsimple minds in bondage; that human prudence does everything, and Divine\nprovidence nothing except sustaining the universe in the order in which\nit was created; also that murders, adulteries, thefts, frauds, and revenge\nare allowable, as held by Machiavelli and his followers. These and many\nlike things the natural man is able to confirm, and even to fill volumes\nwith the confirmations; and when such falsities are confirmed they appear\nin their delusive light, but truths in such obscurity as to be seen only\nas phantoms of the night. In a word, take what is most false and present\nit as a proposition, and ask an ingenious person to prove it, and he will\ndo so to the complete extinction of the light of truth; but set aside his\nconfirmations, return and view the proposition itself from your own\nrationality, and you will see its falsity in all its deformity. From all\nthis it can be seen that man is able to abuse these two capacities, which\nhe has from the Lord, to confirm evils and falsities of every kind. This\nno beast can do, because no beast enjoys these capacities. Consequently,\na beast is born into all the order of its life, and into all the knowledge\nof its natural love, but man is not.\n\n268. (3) Evils and falsities confirmed in man are permanent, and come to\nbe of his love and life. Confirming evil and falsity is nothing else\nthan putting away good and truth, and if persisted in, it is their\nrejection; for evil removes and rejects good, and falsity truth. For\nthis reason confirming evil and falsity is a closing up of heaven, - for\nevery good and truth flows in from the Lord through heaven, - and when\nheaven is closed, man is in hell, and in a society therein which a like\nevil prevails and a like falsity; from which hell he cannot afterwards\nbe delivered. It has been granted me to speak with some who ages ago\nconfirmed themselves in the falsities of their religion, and I saw that\nthey remained in the same falsities, in the same way as they were in\nthem in the world. The reason is, that all things in which a man confirms\nhimself come to be of his love and life. They come to be of his love\nbecause they come to be of his will and understanding; and will and\nunderstanding constitute the life of every one; and when they come to be\nof man's life, they come to be not only of his whole mind but also of his\nwhole body. From this it is evident that a man who has confirmed himself\nin evils and falsities is such from head to foot, and when he is wholly\nsuch, by no turning or twisting back can he be reduced to an opposite\nstate, and thus withdrawn from hell. From all this, and from what precedes\nin this chapter, it can be seen what the origin of evil is.\n\n269. (4) Such things as have come to be of the love, and consequently of\nthe life, are engendered in offspring. It is known that man is born into\nevil, and that he derives it by inheritance from parents; though by some\nit is believed that he inherits it not from his parents, but through\nparents from Adam; this, however, is an error. He derives it from the\nfather, from whom he has a soul that is clothed with a body in the mother.\nFor the seed, which is from the father, is the first receptacle of life,\nbut such a receptacle as it was with the father; for the seed is in the\nform of his love, and each one's love is, in things greatest and least,\nsimilar to itself; and there is in the seed a conatus to the human form,\nand by successive steps it goes forth into that form. From this it follows\nthat evils called hereditary are from fathers, thus from grandfathers and\ngreat-grandfathers, successively transmitted to offspring. This may be\nlearned also from observation, for as regards affections, there is a\nresemblance of races to their first progenitor, and a stronger resemblance\nin families, and a still stronger resemblance in households; and this\nresemblance is such that generations are distinguishable not only by the\ndisposition, but even by the face. But of this ingeneration of the love\nof evil by parents in offspring more will be said in what follows, where\nthe correspondence of the mind, that is, of the will and understanding,\nwith the body and its members and organs will be fully treated of. Here\nthese few things only are brought forward, that it may be known that evils\nare derived from parents successively, and that they increase through the\naccumulations of one parent after another, until man by birth is nothing\nbut evil; also that the malignity of evil increases according to the\ndegree in which the spiritual mind is closed up, for in this manner the\nnatural mind also is closed above; finally, that there is no recovery\nfrom this in posterity except through their fleeing from evils as sins\nby the help of the Lord. In this and in no other way is the spiritual\nmind opened, and by means of such opening the natural mind is brought back\ninto correspondent form.\n\n270. (5) All evils and their falsities, both engendered and acquired,\nhave their seat in the natural mind. Evils and their falsities have their\nseat in the natural mind, because that mind is, in form or image, a world;\nwhile the spiritual mind in its form or image is a heaven, and in heaven\nevil cannot be entertained. The spiritual mind, therefore, is not opened\nfrom birth, but is only in the capability of being opened. Moreover, the\nnatural mind derives its form in part from substances of the natural\nworld; but the spiritual mind from substances of the spiritual world\nonly; and this mind is preserved in its integrity by the Lord, in order\nthat man may be capable of becoming a man; for man is born an animal, but\nhe becomes a man. The natural mind, with all its belongings, is coiled\ninto gyres from right to left, but the spiritual mind into gyres from left\nto right; the two thus curving in directions contrary to each other - a\nproof that evil has its seat in the natural mind, and that of itself it\nacts against the spiritual mind. Moreover, the gyration from right to left\nis turned downward, thus towards hell, but the gyration from left to right\ntends upward, thus toward heaven. This was made evident to me by the fact\nthat an evil spirit can gyrate his body only from right to left, not from\nleft to right; while a good spirit can gyrate his body from right to left\nonly with difficulty, but with ease from left to right. Gyration follows\nthe flow of the interiors, which belong to the mind.\n\n271. EVILS AND FALSITIES ARE IN COMPLETE OPPOSITION TO GOODS AND TRUTHS,\nBECAUSE EVILS AND FALSITIES ARE DIABOLICAL AND INFERNAL, WHILE GOODS AND\nTRUTHS ARE DIVINE AND HEAVENLY.\n\nThat evil and good are opposites, also the falsity of evil and the truth\nof good, every one acknowledges when he hears it. Still those who are in\nevil do not feel, and therefore do not perceive, otherwise than that evil\nis good; for evil gives enjoyment to their senses, especially sight and\nhearing, and from that gives enjoyment also to their thoughts, and thus\ntheir perceptions. While, therefore, the evil acknowledge that evil and\ngood are opposites, still, when they are in evil, they declare from their\nenjoyment of it that evil is good, and good evil. For example:-One who\nabuses his freedom to think and to do what is evil calls that freedom,\nwhile its opposite, namely, to think the good which in itself is good,\nhe calls bondage; when, in fact, the latter is to be truly free, and the\nformer to be in bondage. He who loves adulteries calls it freedom to\ncommit adultery, but not to be allowed to commit adultery he calls\nbondage; for in lasciviousness he has a sense of enjoyment, but of the\ncontrary in chastity. He who is in the love of ruling from love of self\nfeels in that love an enjoyment of life surpassing other enjoyments of\nevery kind; consequently, everything belonging to that love he calls\ngood, and everything contrary to it he declares to be evil; when yet\nthe reverse is true. It is the same with every other evil. While every\none, therefore, acknowledges that evil and good are opposites, those who\nare in evils cherish a reverse conception of such opposition, and only\nthose who are in good have a right conception of it. No one so long as he\nis in evil can see good, but he who is in good can see evil. Evil is below\nas in a cave, good is above as on a mountain.\n\n272. Now as many do not know what the nature of evil is, and that it is\nentirely opposite to good, and as this knowledge is important, the subject\nshall be considered in the following order:\n\n(1) The natural mind that is in evils and in falsities therefrom is a\nform and image of hell.\n\n(2) The natural mind that is a form and image of hell descends through\nthree degrees.\n\n(3) The three degrees of the natural mind that is a form and image of\nhell, are opposite to the three degrees of the spiritual mind which is\na form and image of heaven.\n\n(4) The natural mind that is a hell is in every respect opposed to the\nspiritual mind that is a heaven.\n\n273. (1) The natural mind that is in evils and in falsities therefrom is\na form and image of hell. The nature of the natural mind in man in its\nsubstantial form cannot here be described, that is, its nature in its own\nform woven out of the substances of both worlds, in the brains where that\nmind in its first principles, has its seat. The universal idea of that\nform will be given in what follows, where the correspondence of the mind\nand body is to be treated of. Here somewhat only shall be said of its form\nas regards the states and their changes, whereby perceptions, thoughts,\nintentions, volitions, and their belongings are manifested; for, as\nregards these states and changes, the natural mind that is in evils and\ntheir falsities is a form and image of hell. Such a form supposes a\nsubstantial form as a subject; for without a substantial form as a\nsubject, changes of state are impossible, just as sight is impossible\nwithout an eye, or hearing without an ear. In regard, then, to the form\nor image wherein the natural mind images hell, that form or image is such\nthat the reigning love with its lusts, which is the universal state of\nthat mind, is like what the devil is in hell; and the thoughts of the\nfalse arising out of that reigning love are, as it were, the devil's\ncrew. By \"the devil\" and by \"his crew\" nothing else is meant in the Word.\nMoreover, the case is similar, since in hell there is a love of ruling\nfrom love of self, a reigning love, called there the \"devil;\" and the\naffections of the false, with the thoughts arising out of that love, are\ncalled \"his crew.\" It is the same in every society of hell, with\ndifferences resembling the differences of species in a genus. And the\nnatural mind that is in evils and in falsities therefrom is in a similar\nform; consequently, a natural man who is of this character comes, after\ndeath, into a society of hell similar to himself, and then, in each and\nevery particular, he acts in unison with it; for he thus enters into his\nown form, that is, into the states of his own mind. There is also another\nlove, called \"satan,\" subordinate to the former love that is called the\ndevil; it is the love of possessing the goods of others by every evil\ndevice. Cunning villainies and subtleties are its crew. Those who are in\nthis hell are generally called satans; those in the former, devils; and\nsuch of them as do not act in a clandestine way there do not disown their\nname. From this it is that the hells, as a whole, are called the Devil\nand Satan. The two hells are generically divided in accordance with these\ntwo loves, because all the heavens are divided into two kingdoms, the\ncelestial and the spiritual, in accordance with two loves; and the devil\n- hell corresponds, by opposites, to the celestial kingdom, and the satan -\nhell corresponds, by opposites, to the spiritual kingdom. That the heavens\nare divided into two kingdoms, the celestial and the spiritual, may be\nseen in the work Heaven and Hell (n. 20-28). The reason why a natural\nmind of such a character is in form a hell, is that every spiritual form\nis like itself both in what is greatest and in what is least; therefore\nevery angel is, in lesser form, a heaven, as is also shown in the work on\nHeaven and Hell (n. 51-58); from which it follows that every man or spirit\nwho is a devil or a satan is, in lesser form, a hell.\n\n274. (2) The natural mind that is a form or image of hell descends\nthrough three degrees It may be seen above (n. 222-229) that both in\nthe greatest and in the least of all things there are degrees of two\nkinds, namely, degrees of height and degrees of breadth. This is also\ntrue of the natural mind in its greatest and its least parts. Degrees\nof height are what are now referred to. The natural mind, by its two\ncapacities called rationality and freedom, is in such a state as to be\ncapable of ascending through three degrees, or of descending through\nthree degrees; it ascends by goods and truths, and descends by evils and\nfalsities. When it ascends, the lower degrees which tend to hell are\nshut, and when it descends, the higher degrees which tend to heaven are\nshut; for the reason that they are in reaction. These three degrees,\nhigher and lower, are neither open nor shut in man in earliest infancy,\nfor he is then ignorant both of good and truth and of evil and falsity;\nbut as he lets himself into one or the other, the degrees are opened\nand shut on the one side or the other. When they are opened towards hell,\nthe reigning love, which is of the will, obtains the highest or inmost\nplace; the thought of the false, which is of the understanding from that\nlove, obtains the second or middle place; and the result of the love\nthrough the thought, or of the will through the understanding, obtains\nthe lowest place. The same is true here as of degrees of height treated\nof above; they stand in order as end, cause, and effect, or as first end,\nmiddle end, and last end. The descent of these degrees is towards the\nbody, consequently in the descent they wax grosser, and become material\nand corporeal. If truths from the Word are received in the second degree\nto form it, these truths are falsified by the first degree, which is the\nlove of evil, and become servants and slaves. From this it can be seen\nwhat the truths of the church from the Word become with those who are in\nthe love of evil, or whose natural mind is in form a hell, namely, that\nthey are profaned because they serve the devil as means; for the love of\nevil reigning in the natural mind that is a hell, is the devil, as was\nsaid above.\n\n275. (3) The three degrees of the natural mind that is a form and image\nof hell, are opposite to the three degrees of the spiritual mind which\nis a form and image of heaven. It has been shown above that there are\nthree degrees of the mind, called natural, spiritual, and celestial, and\nthat the human mind, made up of these degrees, looks towards heaven, and\nturns itself about in that direction. From this it can be seen that the\nnatural mind, looking downwards and turning itself about towards hell,\nis made up in like manner of three degrees, and that each degree of it is\nopposite to a degree of that mind which is a heaven. That this is so has\nbeen made very clear to me by things seen in the spiritual world; namely,\nthat there are three heavens, and these distinct according to three\ndegrees of height; that there are three hells, and these also distinct\naccording to three degrees of height or depth; that the hells are opposed\nto the heavens in each and every particular; also that the lowest hell is\nopposite to the highest heaven, and the middle hell to the middle heaven,\nand the uppermost hell to the lowest heaven. It is the same with the\nnatural mind that is in the form of hell; for spiritual forms are like\nthemselves in things greatest and least. The heavens and hells are thus\nopposite, because their loves are opposed. In the heavens, love to the\nLord, and consequent love to the neighbor, constitute the inmost degree;\nin the hells, love of self and love of the world constitute the inmost\ndegree. In the heavens, wisdom and intelligence, springing from their\nloves, constitute the middle degree; in the hells folly and insanity,\nspringing from their loves and appearing like wisdom and intelligence,\nconstitute the middle degree. In the heavens, the results from the two\nother degrees, either laid up in the memory as knowledges, or determined\ninto actions in the body, constitute the lowest degree; in the hells, the\nresults from the two other degrees, which have become either knowledges\nor acts, constitute the outermost degree. How the goods and truths of\nheaven are turned, in the hells, into evils and falsities, thus into what\nis opposite, may be seen from this experience: I heard that a certain\nDivine truth flowed down out of heaven into hell, and that in its descent\nby degrees it was converted on the way into what is false, until at the\nlowest hell, it became the exact opposite of that truth; from which it\nwas manifest that the hells according to degrees are in opposition to the\nheavens in regard to all goods and truths, these becoming evils and\nfalsities by influx into forms turned the reverse way; for all inflowing,\nit is well known, is perceived and felt according to recipient forms and\ntheir states. This conversion into the opposite was made further evident\nto me from this experience: it was granted me to see the hells as they\nare placed relatively to the heavens; and those who were there appeared\ninverted, the head downward and the feet upward; but it was said that\nthey nevertheless appear to themselves to be upright on their feet;\ncomparatively like the antipodes. By these evidences from experience,\nit can be seen that the three degrees of the natural mind, which is a\nhell in form and image, are opposite to the three degrees of the spiritual\nmind which is a heaven in form and image.\n\n276. (4) The natural mind that is a hell is in complete opposition to\nthe spiritual mind which is a heaven. When the loves are opposite all\nthings of perception become opposites; for out of love, which makes the\nvery life of man, everything else flows like streams from their source;\nthe things not from that source separating in the natural mind from those\nwhich are. Whatever springs from man's reigning love is in the middle,\nand other things are at the sides. If these latter are truths of the\nchurch from the Word, they are transferred from the middle further away\nto the sides, and are finally exterminated; and then the man, that is,\nthe natural mind, perceives evil as good, and sees falsity as truth; and\nconversely. This is why he believes perfidy to be wisdom, insanity to be\nintelligence, cunning to be prudence, and evil devices to be ingenuity;\nmoreover, he makes nothing of Divine and heavenly things pertaining to\nthe church and worship, while he regards bodily and worldly things as of\nthe greatest worth. He thus inverts the state of his life, making what\nis of the head to be of the sole of the foot, and trampling upon it; and\nmaking what is of the sole of the foot to be of the head. Thus from being\nalive he becomes dead. One is said to be alive whose mind is a heaven,\nand one is said to be dead whose mind is a hell.\n\n277. ALL THINGS OF THE THREE DEGREES OF THE NATURAL MIND ARE INCLUDED\nIN THE DEEDS THAT ARE DONE BY THE ACTS OF THE BODY.\n\nBy the knowledge of degrees, which is set forth in this Part, the\nfollowing arcanum is disclosed: all things of the mind, that is, of the\nwill and understanding of man, are in his acts or deeds, included\ntherein very much as things visible and invisible are in a seed or\nfruit or egg. Acts or deeds by themselves appear outwardly as these do,\nbut in their internals there are things innumerable, such as the\nconcurring forces of the motor fibers of the whole body and all things\nof the mind that excite and determine these forces, all of which, as\nshown above, are of three degrees. And since all things of the mind are\nin these, so also are things of the will, that is, all the affections\nof man's love, which make the first degree; all things of the\nunderstanding, that is, all thoughts from his perception, which makes\nthe second degree; and all things of the memory, that is, all ideas of\nthe thought nearest to speech, taken from the memory, which compose the\nthird degree. Out of these things determined into act, deeds come forth,\nin which, seen in external form, prior things are not visible although\nthey are actually therein. That the outmost is the complex, containant,\nand base of things prior may be seen above (n. 209-216); and that degrees\nof height are in fullness in their outmost (n. 217-221).\n\n278. The acts of the body when viewed by the eye, appear thus simple and\nuniform, as seeds, fruits, and eggs do, in external form, or as nuts and\nalmonds in their shells, yet they contain in themselves all the prior\nthings from which they exist, because every outmost is sheathed about and\nis thereby rendered distinct from things prior. So is each degree\nenveloped by a covering, and thereby separated from other degrees;\nconsequently things of the first degree are not perceived by the second,\nnor those of the second by the third. For example: The love of the will,\nwhich is the first degree of the mind, is not perceived in the wisdom of\nthe understanding, which is the second degree of the mind, except by a\ncertain enjoyment in thinking of the matter. Again, the first degree,\nwhich is, as just said, the love of the will, is not perceived in the\nknowledge of the memory, which is the third degree, except by a certain\npleasure in knowing and speaking. From all this it follows that every\ndeed, or bodily act, includes all these things, although externally it\nappears simple, and as if it were a single thing.\n\n279. This is corroborated by the following: The angels who are with man\nperceive separately the things that are from the mind in the act, the\nspiritual angels perceiving those things therein that are from the\nunderstanding, and the celestial angels those things therein that are\nfrom the will. This appears incredible, but it is true. It should be\nknown, however, that the things of the mind pertaining to any subject\nthat is under consideration, or before the mind, are in the middle, and\nthe rest are round about these according to their affinities therewith.\nThe angels declare that a man's character is perceived from a single\ndeed, but in a likeness of his love, which varies according to its\ndeterminations into affections, and into thoughts therefrom. In a word,\nbefore the angels every act or deed of a spiritual man is like a\npalatable fruit, useful and beautiful, which when opened and eaten\nyields flavor, use, and delight. That the angels have such a perception\nof the acts and deeds of men may also be seen above (n. 220).\n\n280. It is the same with man's speech. The angels recognize a man's love\nfrom his tone in speaking, his wisdom from his articulation, and his\nknowledge from the meaning of the words. They declare, moreover, that\nthese three are in every word, because the word is a kind of resultant,\ninvolving tone, articulation, and meaning. It was told me by angels of\nthe third heaven that from each successive word that a man speaks in\ndiscourse they perceive the general state of his disposition, and also\nsome particular states. That in each single word of the Word there is\nsomething spiritual from the Divine wisdom, and something celestial from\nthe Divine love; and that these are perceived by angels when the Word is\ndevoutly read by man, has been abundantly shown in The Doctrine of the\nNew Jerusalem Concerning the Sacred Scripture.\n\n281. The conclusion is, that in the deeds of a man whose natural mind\ndescends through three degrees into hell there are all his evils and his\nfalsities of evil; and that in the deeds of a man whose natural mind\nascends into heaven there are all his goods and truths; and that both are\nperceived by the angels from the mere speech and act of man. From this\nit is said in the Word that a man \"shall be judged according to his\ndeeds,\" and that he shall render an account of his words.\n\n282. PART FOURTH.\n\nTHE LORD FROM ETERNITY, WHO IS JEHOVAH, CREATED THE UNIVERSE AND ALL\nTHINGS THEREOF FROM HIMSELF, AND NOT FROM NOTHING.\n\nIt is known throughout the world, and acknowledged by every wise man from\ninterior perception, that God, who is the Creator of the universe, is One;\nand it is known from the Word that God the Creator of the universe is\ncalled \"Jehovah,\" which is from the verb to be, because He alone is. That\nthe Lord from eternity is that Jehovah is shown by many statements from\nthe Word in The Doctrine of the New Jerusalem Concerning the Lord. Jehovah\nis called the Lord from eternity, since Jehovah assumed a Human that He\nmight save men from hell; He then commanded His disciples to call Him\nLord. Therefore in the New Testament Jehovah is called \"the Lord;\" as can\nbe seen from this:\n\n     Thou shalt love Jehovah thy God with all thy heart and with all thy\n     soul (Deut. 5:5);\n\nbut in the New Testament:\n\n     Thou shalt love the Lord thy God with all thy heart and with all\n     thy soul (Matt. 22:35).\n\nIt is the same in other passages in the Gospels, taken from the Old\nTestament.\n\n283. Every one who thinks from clear reason sees that the universe was\nnot created out of nothing, for he sees that not anything can be made out\nof nothing; since nothing is nothing, and to make anything out of nothing\nis a contradiction, and a contradiction is contrary to the light of truth,\nwhich is from Divine Wisdom; and whatever is not from Divine Wisdom is not\nfrom Divine Omnipotence. Every one who thinks from clear reason sees also\nthat all things have been created out of a Substance that is Substance in\nitself for that is Esse itself, out of which every thing that is can take\nform; and since God alone is Substance in itself, and therefore Esse\nitself, it is evident that from this source alone is the formation of\nthings. Many have seen this, because reason causes them to see it; and\nyet they have not dared to confirm it, fearing lest they might thereby be\nled to think that the created universe is God, because from God, or that\nnature is from itself, and consequently that the inmost of nature is what\nis called God. For this reason, although many have seen that the formation\nof all things is from God alone and out of his Esse, yet they have not\ndared to go beyond their first thought on the subject, lest their\nunderstanding should become entangled in a so-called Gordian knot, beyond\nthe possibility of release. Such release would be impossible, because their\nthought of God, and of the creation of the universe by God, has been in\naccordance with time and space, which are properties of nature; and from\nnature no one can have any perception of God and of the creation of the\nuniverse; but every one whose understanding is in any interior light can\nhave a perception of nature and of its creation out of God, because God\nis not in time and space. That the Divine is not in space may be seen\nabove (n. 7-10); that the Divine apart from space fills all the spaces\nof the universe (n. 69-72); and that the Divine apart from time is in\nall time (n. 73-76). In what follows it will be seen that although God\nhas created the universe and all things thereof out of Himself, yet there\nis nothing whatever in the created universe that is God; and other things\nbesides, which will place this matter in its proper light.\n\n284. Part First of this Work treated of God, that He is Divine Love and\nDivine Wisdom; that He is life, and that He is substance and form, which\nis the very and only Esse. Part Second treated of the spiritual sun and\nits world, and of the natural sun and its world, and of the creation of\nthe universe with all things thereof from God by means of these two suns.\nPart Third treated of degrees in which are each and all things that have\nbeen created. Part Fourth will now treat of the creation of the universe\nfrom God. All these subjects are now explained, because the angels have\nlamented before the Lord, that when they look upon the world they see\nnothing but darkness, and among men no knowledge of God, of heaven, or of\nthe creation of nature, for their wisdom to rest upon.\n\n285. THE LORD FROM ETERNITY, THAT IS, JEHOVAH, COULD NOT HAVE CREATED\nTHE UNIVERSE AND ALL THINGS THEREOF UNLESS HE WERE A MAN.\n\nThose who have a corporeal natural idea of God as a Man, are wholly unable\nto comprehend how God as a Man could have created the universe and all\nthings thereof; for they think within themselves, How can God as a Man\nwander all over the universe from space to space, and create? Or how can\nHe, from His place, speak the word, and as soon as it is spoken, creation\nfollow? When it is said that God is a Man, such ideas present themselves\nto those whose conception of the God-Man is like their conception of a man\nin the world, and who think of God from nature and its properties, which\nare time and space. But those whose conception of God-Man is not drawn from\ntheir conception of a man in the world, nor from nature and its space and\ntime, clearly perceive that unless God were a man the universe could not\nhave been created. Bring your thought into the angelic idea of God as\nbeing a Man, putting away, as much as you can, the idea of space, and you\nwill come near in thought to the truth. In fact, some of the learned\nhave a perception of spirits and angels as not in space, because they have\na perception of the spiritual as apart from space. For the spiritual is\nlike thought, which although it is in man, man is nevertheless able by\nmeans of it to be present as it were elsewhere, in any place however\nremote. Such is the state of spirits and angels, who are men even as\nregards their bodies. In whatever place their thought is, there they\nappear, because in the spiritual world spaces and distances are\nappearances, and make one with the thought that is from their affection.\nFrom all this it can be seen that God, who appears as a sun far above\nthe spiritual world, and to whom there can belong no appearance of space,\nis not to be thought of from space. And it can then be comprehended that\nHe created the universe out of Himself, and not out of nothing; also that\nHis Human Body cannot be thought great or small, that is, of any one\nstature, because this also pertains to space; consequently that in things\nfirst and last, and in things greatest and least, He is the same; and\nstill further, that the Human is the inmost in every created thing,\nthough apart from space. That the Divine is the same in things greatest\nand least may be seen above (n. 77-82); and that the Divine apart from\nspace fills all spaces (n. 69-72). And because the Divine is not in space,\nit is not continuous [nec est continuum], as the inmost of nature is.\n\n286. That God unless He were a Man could not have created the universe\nand all things thereof, may be clearly apprehended by any intelligent\nperson from this, that he cannot deny that in God there is Love and\nWisdom, mercy and clemency, and also goodness itself and truth itself,\ninasmuch as these are from God. And because he cannot deny this, neither\ncan he deny that God is a Man; for abstractly from man not one of these\nis possible; for man is their subject, and to separate them from their\nsubject is to say that they are not. Think of wisdom, and place it outside\nof man - is it anything? Can you conceive of it as something ethereal, or\nas something flaming? You cannot; unless perchance you conceive of it as\nbeing within these; and if within these, it must be wisdom in a form such\nas man has; it must be wholly in the form of man, not one thing can be\nlacking if wisdom is to be in that form. In a word, the form of wisdom is\nman; and because man is the form of wisdom, he is also the form of love,\nmercy, clemency, good and truth, because these make one with wisdom. That\nlove and wisdom are not possible except in a form, see above (n. 50-53).\n\n287. That love and wisdom are man is further evident from the fact that\nthe angels of heaven are men in beauty in the measure in which they are\nin love and its wisdom from the Lord. The same is evident from what is\nsaid of Adam in the Word, that he was created into the likeness and into\nthe image of God (Gen. 1:26), because into the form of love and wisdom.\nEvery man on earth is born into the human form as regards his body, for\nthe reason that his spirit, which is also called his soul, is a man; and\nthis is a man because it is receptive of love and wisdom from the Lord;\nand so far as these are received by the spirit or soul of man, so far it\nbecomes a man after the death of the material body which it had drawn\nabout it; and so far as these are not received it becomes a monster, which\nderives something of manhood from the ability to receive.\n\n288. Because God is a Man, the whole angelic heaven in the aggregate\nresembles a single man, and is divided into regions and provinces\naccording to the members, viscera, and organs of man. Thus there are\nsocieties of heaven which constitute the province of all things of the\nbrain, of all things of the facial organs, and of all things of the\nviscera of the body; and these provinces are distinct from each other,\njust as those organs are in man; moreover, the angels know in what\nprovince of Man they are. The whole heaven is in this image, because\nGod is a Man. God is also heaven, because the angels, who constitute\nheaven, are recipients of love and wisdom from the Lord, and recipients\nare images. That heaven is in the form of all things of man is shown in\nthe Arcana Coelestia, at the end of various chapters.\n\n289. All this makes evident how empty are the ideas of those who think\nof God as something else than a Man, and of the Divine attributes as not\nbeing in God as a Man, since these separated from man are mere figments\nof reason. That God is very Man, from whom every man is a man according\nto his reception of love and wisdom, may be seen above (n. 11-13). This\ntruth is here corroborated on account of what follows, that the creation\nof the universe by God, because He is a Man, may be perceived.\n\n290. THE LORD FROM ETERNITY, THAT IS, JEHOVAH, BROUGHT FORTH FROM HIMSELF\nTHE SUN OF THE SPIRITUAL WORLD, AND FROM THAT CREATED THE UNIVERSE AND\nALL THINGS THEREOF.\n\nThe sun of the spiritual world was treated of in Part Second of this\nwork, and the following propositions were there established:-Divine\nLove and Divine Wisdom appear in the spiritual world as a sun (n. 83-88).\nSpiritual heat and spiritual light go forth from that sun (n. 89-92).\nThat sun is not God, but is a Proceeding from the Divine Love and Divine\nWisdom of God-Man; so also are the heat and light from that sun (n. 93-98).\nThe sun of the spiritual world is at a middle altitude, and appears far\noff from the angels like the sun of the natural world from men\n(n. 103-107). In the spiritual world the east is where the Lord appears\nas a sun, and from that the other quarters are determined (n. 119-123,\n125-128). Angels turn their faces constantly to the Lord as a sum\n(n. 129-134, 135-139). The Lord created the universe and all things\nthereof by means of the sun, which is the first proceeding of Divine\nLove and Divine Wisdom (n. 151-156). The sun of the natural world is mere\nfire, and nature, which derives its origin from that sun, is consequently\ndead; and the sun of the natural world was created in order that the work\nof creation might completed and finished (n. 157-162). Without a double\nsun, one living and the other dead, no creation is possible (n. 163-166).\n\n291. This also, among other things, is shown in Part Second:-that the\nspiritual sun is not the Lord, but is a Proceeding from His Divine Love\nand His Divine Wisdom. It is called a proceeding, because the sun was\nbrought forth out of Divine Love and Divine Wisdom which are in themselves\nsubstance and form, and it is by means of this that the Divine proceeds.\nBut as human reason is such as to be unwilling to yield assent unless it\nsees a thing from its cause, and therefore has some perception of how it\nis, - thus in the present case, how the sun of the spiritual world, which\nis not the Lord, but a proceeding from Him, was brought forth - something\nshall be said on this subject. In regard to this matter I have conversed\nmuch with the angels. They said that they have a clear perception of it\nin their own spiritual light, but that they cannot easily present it to\nman, in his natural light, owing to the difference between the two kinds\nof light and the consequent difference of thought. The matter, however,\nmay be likened, they said, to the sphere of affections and of thoughts\ntherefrom which encompasses each angel, whereby his presence is made\nevident to others near and far. But that encompassing sphere, they said,\nis not the angel himself; it is from each and everything of his body,\nwherefrom substances are constantly flowing out like a stream, and what\nflows out surrounds him; also that these substances, contiguous to his\nbody, as they are constantly moved by his life's two fountains of motion,\nthe heart and the lungs, arouse the same activities in the atmospheres,\nand thereby produce a perception as of his presence with others;\ntherefore that it is not a separate sphere of affections and of thoughts\ntherefrom that goes forth and is continuous from him, although it is so\ncalled, since the affections are mere states of the mind's forms in the\nangel. They said, moreover, that there is such a sphere about every\nangel, because there is one about the Lord, and that the sphere about\nthe Lord is in like manner from Him, and that that sphere is their sun,\nthat is, the sun of the spiritual world.\n\n292. A perception has often been granted me of such a sphere around each\nangel and spirit, and also a general sphere around many in a society. I\nhave also been permitted to see it under various appearances, in heaven\nsometimes appearing like a thin flame, in hell like gross fire, also\nsometimes in heaven like a thin and shining white cloud, and in hell like\na thick and black cloud. It has also been granted me to perceive these\nspheres as various kinds of odors and stenches. By these experiences I\nwas convinced that a sphere, consisting of substances set free and\nseparated from- their bodies, encompasses every one in heaven and every\none in hell.\n\n293. It was also perceived that a sphere flows forth, not only from\nangels and spirits but also from each and all things that appear in the\nspiritual world, - from trees and from their fruits, from shrubs and from\ntheir flowers, from herbs, and from grasses, even from the soils and from\ntheir very particles. From which it was patent that both in the case of\nthings living and things dead this is a universal law, That each thing is\nencompassed by something like that which is within it, and that this is\ncontinually exhaled from it. It is known, from the observation of many\nlearned men, that it is the same in the natural world - that is, that\nthere is a wave of effluvia constantly flowing forth out of man, also out\nof every animal, likewise out of tree, fruit, shrub, flower, and even out\nof metal and stone. This the natural world derives from the spiritual,\nand the spiritual world from the Divine.\n\n294. Because those things that constitute the sun of the spiritual world\nare from the Lord, but are not the Lord, they are not life in itself, but\nare devoid of life in itself; just as those things that flow forth from\nangel or man, and constitute spheres around him are not the angel or the\nman, but are from him, and devoid of his life. These spheres make one\nwith the angel or man no otherwise than that they are concordant; and\nthis they are because taken from the forms of their bodies, which in them\nwere forms of their life. This is an arcanum which angels, with their\nspiritual ideas, are able to see in thought and also express in speech,\nbut men with their natural ideas are not; because a thousand spiritual\nideas make one natural idea, and one natural idea cannot be resolved by\nman into any spiritual idea, much less into so many. The reason is that\nthese ideas differ according to degrees of height, which were treated of\nin Part Third.\n\n295. That there is such a difference between the thoughts of angels and\nthe thoughts of men was made known to me by this experience: The angels\nwere asked to think spiritually on some subject, and afterwards to tell\nme what they had thought. This they did; but when they wished to tell me\nthey could not, and said that these things could not be expressed in\nwords. It was the same with their spiritual language and their spiritual\nwriting; there was not a word of spiritual language that was like any\nword of natural language; nor was there anything of spiritual writing\nlike natural writing, except the letters, each of which contained an\nentire meaning. But what is wonderful, they said that they seemed to\nthemselves to think, speak, and write in the spiritual state in the same\nmanner that man does in the natural state, when yet there is no similarity.\nFrom this it was plain that the natural and the spiritual differ according\nto degrees of height, and that they communicate with each other only by\ncorrespondences.\n\n296. THERE ARE IN THE LORD THREE THINGS THAT ARE THE LORD, THE DIVINE OF\nLOVE, THE DIVINE OF WISDOM, AND THE DIVINE OF USE; AND THESE THREE ARE\nPRESENTED IN APPEARANCE OUTSIDE OF THE SUN OF THE SPIRITUAL WORLD, THE\nDIVINE OF LOVE BY HEAT, THE DIVINE OF WISDOM BY LIGHT AND THE DIVINE OF\nUSE BY THE ATMOSPHERE WHICH IS THEIR CONTAINANT.\n\nThat heat and light go forth out of the sun of the spiritual world, heat\nout of the Lord's Divine Love, and light out of His Divine Wisdom, may\nbe seen above (n. 89-92, 99-102, 156-150). Now it will be shown that the\nthird which goes forth out of that sun is the atmosphere, which is the\ncontainant of heat and light, and that this goes forth out of the Lord's\nDivine which is called Use.\n\n297. Any one who thinks with any enlightenment can see that love has use\nfor an end and intends it, and brings it forth by means of wisdom; for\nlove can bring forth no use of itself, but only by wisdom as a medium.\nWhat, in fact, is love unless there be something loved? That something\nis use; and because use is that which is loved, and is brought forth by\nmeans of wisdom, it follows that use is the containant of wisdom and love.\nThat these three, love, wisdom and use follow in order according to\ndegrees of height, and that the outmost degree is the complex, containant,\nand base of the prior degrees has been shown (n. 209-216, and elsewhere).\nFrom all this it can be seen that these three, the Divine of Love, the\nDivine of Wisdom, and the Divine of Use, are in the Lord, and are the\nLord in essence.\n\n298. That man, as regards both his exteriors and his interiors, is a form\nof all uses, and that all the uses in the created universe correspond to\nthose uses in him, will be fully shown in what follows; it need only be\nmentioned here, that it may be known that God as a Man is the form itself\nof all uses, from which form all uses in the created universe derive\ntheir origin, thus that the created universe, viewed as to uses, is an\nimage of Him. Those things are called uses which from God-Man, that is,\nfrom the Lord, are by creation in order; but those things which are from\nwhat is man's own are not called uses; since what is man's own is hell,\nand whatever is therefrom is contrary to order.\n\n299. Now since these three, love, wisdom, and use, are in the Lord, and\nare the Lord; and since the Lord is everywhere, for He is omnipresent;\nand since the Lord cannot make Himself present, such as He is in Himself\nand such as He is in His own sun, to any angel or man, He therefore\npresents Himself by means of such things as can be received, presenting\nHimself, as to love by heat, as to wisdom by light, and as to use by an\natmosphere. The Lord presents Himself as to use by an atmosphere, because\nan atmosphere is a containant of heat and light, as use is the containant\nof love and wisdom. For light and heat going forth from the Divine Sun\ncannot go forth in nothing, that is, in vacuum, but must go forth in a\ncontainant which is a subject. This containant we call an atmosphere; and\nthis encompasses the sun, receiving the sun in its bosom, and bearing it\nto heaven where angels are, and then to the world where men are, thus\nmaking the Lord's presence everywhere manifest.\n\n300. That there are atmospheres in the angelic world, as well as in the\nnatural world, has been shown above (n. 173-178, 179-183). It was there\ndeclared that the atmospheres of the spiritual world are spiritual, and\nthe atmospheres of the natural world are natural. It can now be seen,\nfrom the origin of the spiritual atmosphere most closely encompassing the\nspiritual sun, that everything belonging to it is in its essence such as\nthe sun is in its essence. The angels, by means of their spiritual ideas,\nwhich are apart from space, elucidate this truth as follows: There is\nonly one substance from which all things are, and the sun of the spiritual\nworld is that substance; and since the Divine is not in space, and is the\nsame in things greatest and least, this is also true of that sun which is\nthe first going forth of God-Man; furthermore, this one only substance,\nwhich is the sun, going forth by means of atmospheres according to\ncontinuous degrees or degrees of breadth, and at the same time according\nto discrete degrees or degrees of height presents the varieties of all\nthings in the created universe. The angels declared that these things are\ntotally incomprehensible, unless spaces be removed from the ideas; and\nif not removed, appearances must needs induce fallacies. But so long as\nthe thought is held that God is the very Esse from which all things are,\nfallacies cannot enter.\n\n301. It is evident, moreover, from angelic ideas, which are apart from\nspace, that in the created universe nothing lives except God-Man, that is,\nthe Lord, neither is anything moved except by life from Him, nor has being\nexcept through the sun from Him; so that it is a truth, that in God we\nlive, and move, and have our being.\n\n302. THE ATMOSPHERES, OF WHICH THERE ARE THREE BOTH IN THE SPIRITUAL AND\nIN THE NATURAL WORLD, IN THEIR OUTMOSTS CLOSE INTO SUBSTANCES AND MATTERS\nSUCH AS ARE IN LANDS.\n\nIt has been shown in Part Third (n. 173-176), that there are three\natmospheres both in the spiritual and in the natural world, which are\ndistinct from each other according to degrees of height, and which, in\ntheir progress toward lower things, decrease [in activity] according to\ndegrees of breadth. And since atmospheres in their progress toward lower\nthings decrease [in activity], it follows that they constantly become\nmore compressed and inert, and finally, in outmosts, become so compressed\nand inert as to be no longer atmospheres, but substances at rest, and in\nthe natural world, fixed like those in the lands that are called matters.\nAs such is the origin of substances and matters, it follows, first, that\nthese substances and matters also are of three degrees; secondly, that\nthey are held together in mutual connection by encompassing atmospheres;\nthirdly, that they are fitted for the production of all uses in their\nforms.\n\n303. That such substances or matters as are in earths, were brought forth\nby the sun through its atmospheres any one will readily acknowledge who\nreflects that there are continual mediations from the First to outmosts,\nand that nothing can take form except from what is prior to itself, and\nso finally from the First. The First is the sun of the spiritual world,\nand the First of that sun is God-Man, or the Lord. Now as atmospheres are\nthose prior things, whereby the spiritual sun manifests itself in outmosts,\nand as these prior things continually decrease in activity and expansion\ndown to the outmosts, it follows that when their activity and expansion\ncome to an end in outmosts they become substances, and matters such as are\nin lands, which retain within them, from the atmospheres out of which they\noriginated, an effort and conatus to bring forth uses. Those who do not\nevolve the creation of the universe and all things thereof by continuous\nmediations from the First [Being], can but hold hypotheses, disjoined and\ndivorced from their causes, which, when surveyed by a mind with an interior\nperception of things, do not appear like a house, but like heaps of\nrubbish.\n\n304. From this universal origin of all things in the created universe,\nevery particular thereof has a similar order; in that these also go forth\nfrom their first to outmosts which are relatively in a state of rest, that\nthey may terminate and become permanent. Thus in the human body fibers\nproceed from their first forms until at last they become tendons; also\nfibers with vessels proceed from their first forms until they become\ncartilages and bones; upon these they may rest and become permanent.\nBecause of such a progression of fibers and vessels in man from firsts\nto outmosts, there is a similar progression of their states, which are\nsensations, thoughts, and affections. These, also, from their firsts,\nwhere they are in light, proceed through to outmosts, where they are in\nshade; or from their firsts, where they are in heat, to outmosts where\nthey are not in heat. With such a progression of these there is also a\nlike progression of love and of all things thereof, and of wisdom and all\nthings thereof. In a word, such is the progression of all things in the\ncreated universe. This is the same as was shown above (n. 222-229), that\nthere are degrees of both kinds in the greatest and least of all created\nthings. There are degrees of both kinds even in the least things of all,\nbecause the spiritual sun is the sole substance from which all things are\n(according to the spiritual ideas of the angels, n. 300).\n\n305. IN THE SUBSTANCES AND MATTERS OF WHICH LANDS ARE FORMED THERE IS\nNOTHING OF THE DIVINE IN ITSELF, BUT STILL THEY ARE FROM THE DIVINE IN\nITSELF.\n\nFrom the origin of lands (treated of in the preceding chapter), it can be\nseen, that in their substances and matters there is nothing of the Divine\nin itself, but that they are devoid of all-that is Divine in itself. For\nthey are, as was said, the endings and closings of the atmospheres, whose\nheat has died away into cold, whose light into darkness, and whose activity\ninto inertness. Nevertheless, by continuation from the substance of the\nspiritual sun, they have brought with them what there was in that substance\nfrom the Divine, which (as said above, n. 291-298), was the sphere\nencompassing God-Man, or the Lord. From that sphere, by continuation from\nthe sun through the atmospheres as mediums have arisen the substances and\nmatters of which the lands are formed.\n\n306. The origin of lands from the spiritual sun through the atmospheres,\nas mediums, can no otherwise be described by expressions flowing out of\nnatural ideas, but may by expressions flowing out of spiritual ideas,\nbecause these are apart from space, and for this reason, they do not fall\ninto any expressions of natural language. That spiritual thoughts, speech,\nand writings differ so entirely from natural thoughts, speech, and\nwritings, that they have nothing in common, and have communication only\nby correspondences, may be seen above (n. 295). It may suffice, therefore,\nif the origin of lands be perceived in some measure naturally.\n\n307. ALL USES, WHICH ARE ENDS OF CREATION ARE IN FORMS, WHICH FORMS THEY\nTAKE FROM SUBSTANCES AND MATTERS SUCH AS ARE IN LANDS.\n\nAll things treated of hitherto, as the sun, atmospheres, and lands, are\nonly means to ends. The ends of creation are those things that are\nproduced by the Lord as a sun, through the atmospheres, out of lands;\nand these ends are called uses. In their whole extent these are all things\nof the vegetable kingdom, all things of the animal kingdom, and finally\nthe human race, and the angelic heaven which is from it. These are called\nuses, because they are recipients of Divine Love and Divine Wisdom also\nbecause they have regard to God the Creator from whom they are, and\nthereby conjoin Him to His great work; by which conjunction it comes\nthat, as they spring forth from Him, so do they have unceasing existence\nfrom Him. They are said to have regard to God the Creator from whom they\nare, and to conjoin Him to His great work, but this is to speak according\nto appearance. It is meant that God the Creator causes them to have regard\nand to conjoin themselves to Him as it were of themselves; but how they\nhave regard and thereby conjoin will be declared in what follows.\nSomething has been said before on these subjects in their place, as that\nDivine Love and Divine Wisdom must necessarily have being and form in\nother things created by themselves (n. 37-51); that all things in the\ncreated universe are recipients of Divine Love and Divine Wisdom\n(n. 55-60); that the uses of all created things ascend by degrees to man,\nand through man to God the Creator from whom they are (n. 65-68).\n\n308. Who does not see clearly that uses are the ends of creation, when\nhe considers that from God the Creator nothing can have form, and\ntherefore nothing can be created, except use; and that to be use, it\nmust be for the sake of others; and that use for the sake of self is\nalso for the sake of others, since a use for the sake of self looks to\none's being in a state to be of use to others? Whoso considers this is\nalso able to see, that use which is use cannot spring from man, but must\nbe in man from that Being from whom everything that comes forth is use,\nthat is, from the Lord.\n\n309. But as the forms of uses are here treated of, the subject shall be\nset forth in the following order:\n\n(1) In lands there is a conatus to produce uses in forms, that is, forms\nof uses.\n\n(2) In all forms of uses there is a kind of image of the creation of the\nuniverse.\n\n(3) In all forms of uses there is a kind of image of man.\n\n(4) In all forms of uses there is a kind of image of the Infinite and\nthe Eternal.\n\n310. (1) In lands there is a conatus to produce uses in forms, that is,\nforms of uses. That there is this conatus in lands, is evident from their\nsource, since the substances and matters of which lands consist are\nendings and closings of atmospheres which proceed as uses from the\nspiritual sun (as may be seen above, n. 305, 306). And because the\nsubstances and matters of which lands consist are from that source, and\ntheir aggregations are held in connection by the pressure of the\nsurrounding atmospheres, it follows that they have from that a perpetual\nconatus to bring forth forms of uses. The very quality that makes them\ncapable of bringing forth they derive from their source, as being the\noutmosts of atmospheres, with which they are constantly in accord. Such\na conatus and quality are said to be in lands, but it is meant that they\nare present in the substances and matters of which lands consist, whether\nthese are in the lands or in the atmospheres as exhalations from the\nlands. That atmospheres are full of such things is well known. That there\nis such a conatus and such quality in the substances and matters of lands\nis plain from the fact that seeds of all kinds, opened by means of heat\neven to their inmost core, are impregnated by the most subtle substances\n(which can have no other than a spiritual origin), and through this they\nhave power to conjoin themselves to use, from which comes their prolific\nprinciple. Then through conjunction with matters from a natural origin\nthey are able to produce forms of uses, and thereafter to deliver them\nas from a womb, that they may come forth into light, and thus sprout up\nand grow. This conatus is afterwards continuous from the lands through\nthe root even to outmosts, and from outmosts to firsts, wherein use itself\nis in its origin. Thus uses pass into forms; and forms, in their\nprogression from firsts to outmosts and from outmosts to firsts, derive\nfrom use (which is like a soul) that each and every thing of the form is\nof some use. Use is said to be like a soul, since its form is like a body.\nIt also follows that there is a conatus more interior, that is, the conatus\nto produce uses for the animal kingdom through vegetable growths, since by\nthese animals of every kind are nourished. It further follows that in all\nthese there is an inmost conatus, the conatus to perform use to the human\nrace. From all this these things follow: (1) that there are outmosts, and\nin outmosts are all prior things simultaneously in their order, according\nto what has been frequently explained above; (2) that as there are degrees\nof both kinds in the greatest and least of all things (as was shown above,\nn. 222-229), so there are likewise in this conatus; (3) that as all uses\nare brought forth by the Lord out of outmosts, so in outmosts there must\nbe a conatus to uses.\n\n311. Still none of these are living conatus, for they are the conatus of\nlife's outmost forces; within which forces there exists, from the life\nout of which they spring, a striving to return at last to their origin\nthrough the means afforded. In outmosts, atmospheres become such forces;\nand by these forces, substances and matters, such as are in the lands,\nare molded into forms and held together in forms both within and without.\nBut the subject is too large to allow a more extended explanation here.\n\n312. The first production from these earthy matters, while they were\nstill new and in their simple state, was production of seed; the first\nconatus therein could not be any other.\n\n313. (2) In all forms of uses there is a kind of image of creation. Forms\nof uses are of a threefold kind; forms of uses of the mineral kingdom,\nforms of uses of the vegetable kingdom, and forms of uses of the animal\nkingdom. The forms of uses of the mineral kingdom cannot be described,\nbecause they are not visible to the eye. The first forms are the substances\nand matters of which the lands consist, in their minutest divisions; the\nsecond forms are aggregates of these, and are of infinite variety; the\nthird forms come from plants that have fallen to dust, and from animal\nremains, and from the continual evaporations and exhalations from these,\nwhich are added to lands and make their soil. These forms of the mineral\nkingdom in three degrees represent creation in an image in this, that,\nmade active by the sun through the atmospheres and their heat and light,\nthey bring forth uses in forms, which uses were creative ends. This image\nof creation lies deeply hidden within their conatus (of which see above,\nn. 310).\n\n314. In the forms of uses of the vegetable kingdom an image of creation\nappears in this, that from their firsts they proceed to their outmosts,\nand from outmosts to firsts. Their firsts are seeds, their outmosts are\nstalks clothed with bark; and by means of the bark which is the outmost\nof the stalk, they tend to seeds which, as was said, are their firsts.\nThe stalks clothed with layers of bark represent the globe clothed with\nlands, out of which come the creation and formation of all uses. That\nvegetation is effected through the outer and inner barks and coatings, by\na climbing up, by means of the coverings of the roots (which are continued\naround the stalks and branches), into the beginnings of the fruit, and in\nlike manner through the fruits into the seeds, is known to many. An image\nof creation is displayed in forms of uses in the progress of the formation\nof uses from firsts to outmosts, and from outmosts to firsts; also in\nthis, that in the whole progression there lies the end of producing fruit\nand seeds, which are uses. From what has been said above it is plain, that\nthe progression of the creation of the universe was from its First (which\nis the Lord encircled by the sun) to outmosts which are lands, and from\nthese through uses to its First, that is, the Lord; also that the ends of\nthe whole creation were uses.\n\n315. It should be known that to this image of creation the heat, light,\nand atmospheres of the natural world contribute nothing whatever. It is\nonly the heat, light, and atmospheres of the sun of the spiritual world\nthat do this, bringing that image with them, and clothing it with the\nforms of uses of the vegetable kingdom. The heat, light, and atmospheres\nof the natural world simply open the seeds, keep their products in a\nstate of expansion, and clothe them with the matters that give them\nfixedness. And this is done not by any forces from their own sun (which\nviewed in themselves are null), but by forces from the spiritual sun, by\nwhich the natural forces are unceasingly impelled to these services.\nNatural forces contribute nothing whatever towards forming this image of\ncreation, for the image of creation is spiritual. But that this image may\nbe manifest and perform use in the natural world, and may stand fixed and\nbe permanent, it must be materialized, that is, filled in with the matters\nof that world.\n\n316. In the forms of uses of the animal kingdom there is a similar image\nof creation, in that the animal body, which is the outmost thereof, is\nformed by a seed deposited in a womb or an ovum, and this body, when\nmature, brings forth new seed. This progression is similar to the\nprogression of the forms of uses of the vegetable kingdom: seeds are\nthe beginnings; the womb or the ovum is like the ground; the state before\nbirth is like the state of the seed in the ground while it takes root;\nthe state after birth until the animal becomes prolific is like the growth\nof a tree until it reaches its state of fruit-bearing. From this\nparallelism it is plain that there is a likeness of creation in the forms\nof animals as well as in the forms of plants, in that there is a\nprogression from firsts to outmosts, and from outmosts to firsts. A like\nimage of creation exists in every single thing there is in man; for there\nis a like progression of love through wisdom into uses, consequently a\nlike progression of the will through the understanding into acts, and of\ncharity through faith into deeds. Will and understanding, also charity\nand faith, are the firsts as their source; acts and deeds are the\noutmosts; from these, by means of the enjoyments of uses, a return is\nmade to their firsts, which, as was said, are the will and understanding,\nor charity and faith. That the return is effected by means of the\nenjoyments of uses is very evident from the enjoyments felt in those\nacts and deeds which are from any love, in that they flow back to the\nfirst of the love from which they spring and that thereby conjunction\nis effected. The enjoyments of acts and deeds are what are called the\nenjoyments of uses. A like progression from firsts to outmosts, and from\noutmosts to firsts, is exhibited in the forms most purely organic of\naffections and thoughts in man. In his brains there are those star-like\nforms called the cineritious substances; out of these go forth fibers\nthrough the medullary substance by the neck into the body; passing through\nto the outmosts of the body, and from outmosts returning to their firsts.\nThis return of fibers to their firsts is made through the blood vessels.\nThere is a like progression of all affections and thoughts, which are\nchanges and variations of state of those forms or substances, for the\nfibers issuing out of those forms or substances are comparatively like\nthe atmospheres from the spiritual sun, which are containants of heat\nand light; while bodily acts are like the things produced from the lands\nby means of atmospheres, the enjoyments of their uses returning to the\nsource from which they sprang. But that the progression of these is such,\nand that within this progression there is an image of creation, can hardly\nbe comprehended fully by the understanding, both because thousands and\nmyriads of forces operating in act appear as one, and because the\nenjoyments of uses do not appear as ideas in the thought, but only affect\nwithout distinct perception. On this subject see what has been declared\nand explained above, as follows: The uses of all created things ascend\nby degrees of height to man, and through man to God the Creator from whom\nthey are (n. 65-68). The end of creation takes form in outmosts, which\nend is that all things may return to the Creator and that there may be\nconjunction (n. 167-172). But these things will appear in still clearer\nlight in the following Part, where the correspondence of the will and\nunderstanding with the heart and lungs will be treated of.\n\n317. (3) In all forms of uses there is a kind of image of man. This has\nbeen shown above (n. 61-64). That all uses, from firsts to outmosts and\nfrom outmosts to firsts, have relation to all parts of man and have\ncorrespondence with them, consequently that man is, in a kind of image,\na universe, and conversely that the universe viewed as to uses is in\nimage a man, will be seen in the following chapter.\n\n318. (4) In all forms of uses there is a kind of image of the Infinite\nand the Eternal. The image of the Infinite in these forms is plain from\ntheir conatus and power to fill the spaces of the whole world, and even\nof many worlds, to infinity. For a single seed produces a tree, shrub,\nor plant, which fills its own space; and each tree, shrub, or plant\nproduces seeds, in some cases thousands of them, which, when sown and\ngrown up, fill their own spaces; and if from each seed of these there\nshould proceed as many more, reproduced again and again, in the course\nof years the whole world would be filled; and if the production were\nstill continued many worlds would be filled; and this to infinity.\nEstimate a thousand seeds from one, and multiply the thousand by a\nthousand ten times, twenty times, even to a hundred times, and you\nwill see. There is a like image of the Eternal in these forms; seeds\nare propagated from year to year, and the propagations never cease; they\nhave not ceased from the creation of the world till now, and will not\ncease to eternity. These two are standing proofs and attesting signs that\nall things of the universe have been created by an Infinite and Eternal\nGod. Beside these images of the Infinite and Eternal, there is another\nimage of the Infinite and Eternal in varieties, in that there can never\nbe a substance, state, or thing in the created universe the same as or\nidentical with any other, neither in atmospheres, nor in lands, nor in\nthe forms arising out of these. Thus not in any of the things which fill\nthe universe can any thing the same be produced to eternity. This is\nplainly to be seen in the variety of the faces of human beings; no one\nface can be found throughout the world which is the same as another, nor\ncan there be to all eternity, consequently not one mind, for the face is\nthe type of the mind.\n\n319. ALL THINGS OF THE CREATED UNIVERSE, VIEWED IN REFERENCE TO USES\nREPRESENT MAN IN AN IMAGE, AND THIS TESTIFIES THAT GOD IS A MAN\n\nBy the ancients man was called a microcosm, from his representing the\nmacrocosm, that is, the universe in its whole complex; but it is not\nknown at the present day why man was so called by the ancients, for no\nmore of the universe or macrocosm is manifest in him than that he derives\nnourishment and bodily life from its animal and vegetable kingdoms, and\nthat he is kept in a living condition by its heat, sees by its light,\nand hears and breathes by its atmospheres. Yet these things do not make\nman a microcosm, as the universe with all things thereof is a macrocosm.\nThe ancients called man a microcosm, or little universe, from truth which\nthey derived from the knowledge of correspondences, in which the most\nancient people were, and from their communication with angels of heaven;\nfor angels of heaven know from the things which they see about them that\nall things of the universe, viewed as to uses, represent man as an image.\n\n320. But the truth that man is a microcosm, or little universe, because\nthe created universe, viewed as to uses is, in image, a man, cannot come\ninto the thought and from that into the knowledge of any one on earth from\nthe idea of the universe as it is viewed in the spiritual world; and\ntherefore it can be corroborated only by an angel, who is in the spiritual\nworld, or by some one to whom it has been granted to be in that world,\nand to see things which are there. As this has been granted to me, I am\nable, from what I have seen there, to disclose this arcanum.\n\n321. It should be known that the spiritual world is in external appearance,\nwholly like the natural world. Lands, mountains, hills, valleys, plains,\nfields, lakes, rivers, springs of water are to be seen there, as in the\nnatural world; thus all things belonging to the mineral kingdom. Paradises,\ngardens, groves, woods, and in them trees and shrubs of all kinds bearing\nfruit and seeds; also plants, flowers, herbs, and grasses are to be seen\nthere; thus all things pertaining to the vegetable kingdom. There are also\nto be seen there, beasts, birds, and fishes of every kind; thus all things\npertaining to the animal kingdom. Man there is an angel or spirit. This is\npremised that it may be known that the universe of the spiritual world is\nwholly like the universe of the natural world, with this difference only,\nthat things in the spiritual world are not fixed and settled like those in\nthe natural world, because in the spiritual world nothing is natural but\nevery thing is spiritual.\n\n322. That the universe of that world represents man in an image can be\nclearly seen from this, that all things just mentioned (n. 321) appear\nto the life, and take form about the angel, and about the angelic\nsocieties, as if they were produced or created by them; they are about\nthem permanently, and do not pass away. That they are as if they were\nproduced or created by them is seen by their no longer appearing when\nthe angel goes away, or when the society passes to another place; also\nwhen other angels come in place of these the appearance of all things\nabout them is changed - in the paradises the trees and fruits are changed,\nin the flower gardens the flowers and seeds, in the fields the herbs and\ngrasses, also the kinds of animals and birds are changed. Such things\ntake form and are changed in this manner, because all these things take\nform according to the affections and consequent thoughts of the angels,\nfor they are correspondences. And because things that correspond make one\nwith that to which they correspond they are an image representative of\nit. The image itself is not seen when these things are viewed in their\nforms, it is seen only when they are viewed in respect to uses. It has\nbeen granted me to perceive that angels, when their eyes were opened by\nthe Lord, and they saw these things from the correspondence of uses,\nrecognized and saw themselves therein.\n\n323. Inasmuch as these things which have existence about the angels,\ncorresponding to their affections and thoughts, represent a universe,\nin that there are lands, plants, and animals, and these constitute an\nimage representative of the angel, it is evident why the ancients called\nman a microcosm.\n\n324. That this is so has been abundantly confirmed in the Arcana\nCoelestia, also in the work Heaven and Hell, and occasionally in the\npreceding pages where correspondence is treated of. It has been there\nshown also that nothing is to be found in the created universe which has\nnot a correspondence with something in man, not only with his affections\nand their thoughts, but also with his bodily organs and viscera; not with\nthese however as substances, but as uses. From this it is that in the\nWord, where the church and the man of the church are treated of, such\nfrequent mention is made of trees, such as \"olives,\" \"vines,\" and\n\"cedars;\" of \"gardens,\" \"groves\" and \"woods;\" and of the \"beasts of\nthe earth,\" \"birds of the air,\" and \"fish of the sea.\" They are there\nmentioned because they correspond, and by correspondence make one, as\nwas said above; consequently, when such things are read in the Word by\nman, these objects are not perceived by angels, but the church or the\nmen of the church in respect to their states are perceived instead.\n\n325. Since all things of the universe have relation in an image to man,\nthe wisdom and intelligence of Adam are described by the \"garden of Eden,\"\nwherein were all kinds of trees, also rivers, precious stones, and gold,\nand animals to which he gave names; by all of which are meant such things\nas were in Adam, and constitute that which is called man. Nearly the same\nthings are said of Ashur, by whom the church in respect to intelligence is\nsignified (Ezek. 31:3-9); and of Tyre, by which the church in respect to\nknowledges of good and truth is signified (Ezek. 28:12, 13).\n\n326. From all this it can be seen that all things in the universe, viewed\nfrom uses, have relation in an image to man, and that this testifies that\nGod is a man. For such things as have been mentioned above take form about\nthe angelic man, not from the angels, but from the Lord through the angels.\nFor they take their form from the influx of the Lord's Divine Love and\nDivine Wisdom into the angel, who is a recipient, and before whose eyes\nall this is brought forth like the creation of a universe. From this they\nknow there that God is a Man, and that the created universe, viewed in its\nuses, is an image of God.\n\n327. ALL THINGS CREATED BY THE LORD ARE USE; THEY ARE USES IN THE ORDER,\nDEGREE, AND RESPECT IN WHICH THEY HAVE RELATION TO MAN, AND THROUGH MAN\nTO THE LORD, FROM WHOM [THEY ARE].\n\nIn respect to this it has been shown above: That from God the Creator\nnothing can take form except uses (n. 308); that the uses of all created\nthings ascend by degrees from outmost things to man, and through man to\nGod the Creator, from whom they are (n. 65-68); that the end of creation\ntakes form in outmosts, which end is, that all things may return to God\nthe Creator, and that there may be conjunction (n. 167-172); that things\nare uses so far as they have regard to the Creator (n. 307); that the\nDivine must necessarily have being and form in other things created by\nitself (n. 47-51); that all things of the universe are recipients\naccording to uses, and this according to degrees (n. 58); that the\nuniverse, viewed from uses, is an image of God (n. 59); and many other\nthings. From all which this- truth is plain, that all things created by\nthe Lord are uses, and that they are uses in that order, degree, and\nrespect in which they have relation to man, and through man to the Lord\nfrom whom [they are]. It remains now that some things should be said in\ndetail respecting uses.\n\n328. By man, to whom uses have relation, is meant not alone an individual\nbut an assembly of men, also a society smaller or larger, as a\ncommonwealth, kingdom, or empire, or that largest society, the whole\nworld, for each of these is a man. Likewise in the heavens, the whole\nangelic heaven is as one man before the Lord, and equally every society\nof heaven; from this it is that every angel is a man. That this is so\nmay be seen in the work Heaven and Hell (n. 68-103). This makes clear\nwhat is meant by man in what follows.\n\n329. The end of the creation of the universe clearly shows what use is.\nThe end of the creation of the universe is the existence of an angelic\nheaven; and as the angelic heaven is the end, man also or the human race\nis the end, since heaven is from that. From which it follows that all\ncreated things are mediate ends, and that these are uses in that order,\ndegree, and respect in which they have relation to man, and through man\nto the Lord.\n\n330. Inasmuch as the end of creation is an angelic heaven out of the\nhuman race, and thus the human race itself, all other created things are\nmediate ends, and these, as having relation to man, with a view to his\nconjunction with the Lord, refer themselves to these three things in him,\nhis body, his rational, and his spiritual. For man cannot be conjoined to\nthe Lord unless he be spiritual, nor can he be spiritual unless he be\nrational, nor can he be rational unless his body is in a sound state.\nThese three are like a house; the body like the foundation, the rational\nlike the superstructure, the spiritual like those things which are in the\nhouse, and conjunction with the Lord like dwelling in it. From this can\nbe seen in what order, degree, and respect uses (which are the mediate\nends of creation) have relation to man, namely, (1) for sustaining his\nbody, (2) for perfecting his rational, (3) for receiving what is spiritual\nfrom the Lord.\n\n331. Uses for sustaining the body relate to its nourishment, its clothing,\nits habitation, its recreation and enjoyment, its protection and the\npreservation of its state. The uses created for the nourishment of the\nbody are all things of the vegetable kingdom suitable for food and drink,\nas fruits, grapes, grain, pulse, and herbs; in the animal kingdom all\nthings which are eaten, as oxen, cows, calves, deer, sheep, kids, goats,\nlambs, and the milk they yield; also fowls and fish of many kinds. The\nuses created for the clothing of the body are many other products of these\ntwo kingdoms; in like manner, the uses for habitation, also for recreation,\nenjoyment, protection, and preservation of state. These are not mentioned\nbecause they are well known, and their mere enumeration would fill pages.\nThere are many things, to be sure, which are not used by man; but what is\nsuperfluous does not do away with the use, but ensures its continuance.\nMisuse of uses is also possible, but misuse does not do away with use,\neven as falsification of truth does not do away with truth except with\nthose who falsify it.\n\n332. Uses for perfecting the rational are all things that give instruction\nabout the subjects above mentioned, and are called sciences and branches\nof study, pertaining to natural, economical, civil and moral affairs,\nwhich are learned either from parents and teachers, or from books, or\nfrom interaction with others, or by reflection on these subjects by\noneself. These things perfect the rational so far as they are uses in a\nhigher degree, and they are permanent as far as they are applied to life.\nSpace forbids the enumeration of these uses, by reason both of their\nmultitude and of their varied relation to the common good.\n\n333. Uses for receiving the spiritual from the Lord, are all things that\nbelong to religion and to worship therefrom; thus all things that teach\nthe acknowledgment and knowledge of God and the knowledge and\nacknowledgment of good and truth and thus eternal life, which are\nacquired in the same way as other learning, from parents, teachers,\ndiscourses, and books, and especially by applying to life what is so\nlearned; and in the Christian world, by doctrines and discourses from\nthe Word, and through the Word from the Lord. These uses in their full\nextent may be described under the same heads as the uses of the body, as\nnourishment, clothing, habitation, recreation and enjoyment, and\npreservation of state, if only they are applied to the soul; as nutrition\nto goods of love, clothing to truths of wisdom, habitation to heaven,\nrecreation and enjoyment to felicity of life and heavenly joy, protection\nto safety from infesting evils, and preservation of state to eternal life.\nAll these things are given by the Lord according to the acknowledgment\nthat all bodily things are also from the Lord, and that a man is only as\na servant and house-steward appointed over the goods of his Lord.\n\n334. That such things have been given to man to use and enjoy, and that\nthey are free gifts, is clearly evident from the state of angels in the\nheavens, who have, like men on earth, a body, a rational, and a spiritual.\nThey are nourished freely, for food is given them daily; they are clothed\nfreely, for garments are given them; their dwellings are free, for houses\nare given them; nor have they any care about all these things; and so far\nas they are rational-spiritual do they have enjoyment, protection, and\npreservation of state. The difference is that angels see that these\nthings, - because created according to the state of their love and\nwisdom, - are from the Lord (as was shown in the preceding chapter,\nn. 322); but men do not see this, because their harvest returns yearly,\nand is not in accord with the state of their love and wisdom, but in\naccord with the care bestowed by them.\n\n335. These things are called uses, because through man they have relation\nto the Lord; nevertheless, they must not be said to be uses from man for\nthe Lord's sake, but from the Lord for man's sake, inasmuch as in the\nLord all uses are infinitely one, but in man there are no uses except\nfrom the Lord; for man cannot do good from himself, but only from the\nLord, and good is what is called use. The essence of spiritual love is\ndoing good to others, not for the sake of self but for the sake of others;\ninfinitely more is this the essence of Divine Love. It is like the love\nof parents for their children, in that parents do good to their children\nfrom love, not for their own sake but for their children's sake. This is\nespecially manifest in a mothers love for her offspring. Because the Lord\nis to be adored, worshiped and glorified, He is supposed to love adoration,\nworship, and glory for His own sake; but He loves these for man's sake,\nbecause by means of them man comes into a state in which the Divine can\nflow in and be perceived; since by means of them man puts away that which\nis his own, which hinders influx and reception, for what is man's own,\nwhich is self-love, hardens the heart and shuts it up. This is removed by\nman's acknowledging that from himself comes nothing but evil and from the\nLord nothing but good; from this acknowledgment there is a softening of\nthe heart and humiliation, out of which flow forth adoration and worship.\nFrom all this it follows, that the use which the Lord performs for Himself\nthrough man is that Man may be able to do good from love, and since this\nis the Lord's love, its reception is the enjoyment of His love. Therefore,\nlet no one believe that the Lord is with those who merely worship Him, He\nis with those who do His commandments, thus who perform uses; with such\nHe has His abode, but not with the former. (See what was said above on\nthis subject, n. 47-49.)\n\n336. EVIL USES WERE NOT CREATED BY THE LORD, BUT ORIGINATED TOGETHER\nWITH HELL.\n\nAll good things that take form in act are called uses; and all evil things\nthat take form in act are also called uses, but evil uses, while the\nformer are called good uses. Now, since all good things are from the Lord\nand all evil things from hell, it follows that none but good uses were\ncreated by the Lord, and that evil uses arose out of hell. By the uses\nspecially treated of in this chapter are meant all those things which are\nto be seen upon the earth, as animals of every kind and plants of every\nkind. Such things of both kingdoms as are useful to man are from the Lord,\nbut those which are harmful to man are from hell. By uses from the Lord\nare likewise meant all things that perfect the rational of man, and cause\nhim to receive the spiritual from the Lord; but by evil uses are meant all\nthings that destroy the rational, and make man unable to become spiritual.\nThose things that are harmful to man are called uses because they are of\nuse to the evil in doing evil, and also are serviceable in absorbing\nmalignities and thus also as remedies. \"Use\" is employed in both senses,\nas love is when we speak of good love and evil love; moreover, everything\nthat love does it calls use.\n\n337. That good uses are from the Lord, and evil uses from hell, will be\nshown in the following order.\n\n(1) What is meant by evil uses on the earth.\n\n(2) All things that are evil uses are in hell, and all things that are\ngood uses are in heaven.\n\n(3) There is unceasing influx from the spiritual world into the natural\nworld.\n\n(4) Those things that are evil uses are effected by the operation of\ninflux from hell, wherever there are such things as correspond thereto.\n\n(5) This is done by the lowest spiritual separated from what is above it.\n\n(6) There are two forms into which the operation by influx takes place,\nthe vegetable and the animal.\n\n(7) Both these forms receive the ability to propagate their kind and the\nmeans of propagation.\n\n338. (1) What is meant by evil uses on the earth. By evil uses on earth\nare meant all noxious things in both the animal and vegetable kingdom,\nalso in the mineral kingdom. It is needless to enumerate all the noxious\nthings in these kingdoms, for to do so would merely heap up names, and\ndoing this without indicating the noxious effect that each kind produces\nwould not contribute to the object which this work has in view. For the\nsake of information a few examples will suffice:-In the animal kingdom\nthere are poisonous serpents, scorpions, crocodiles, great snakes, horned\nowls, screech owls, mice, locusts, frogs, spiders; also flies, drones,\nmoths, lice, mites; in a word, creatures that destroy grasses, leaves,\nfruits, seed, food, and drink, and are harmful to beast and man. In the\nvegetable kingdom there are all hurtful, virulent, and poisonous herbs,\nwith leguminous plants and shrubs of like character; and in the mineral\nkingdom all poisonous earths. From these few examples it can be seen what\nis meant by evil uses on earth; for evil uses are all things that are\nopposite to good uses (of which, in the preceding paragraph, n. 336).\n\n339. (2) All things that are evil uses are in hell, and all things that\nare good uses are in heaven. Before it can be seen that all evil uses\nthat take form on earth are not from the Lord but from hell, something\nmust be premised concerning heaven and hell, without a knowledge of which\nevil uses as well as good may be attributed to the Lord, and it may be\nbelieved that they are together from creation; or they may be attributed\nto nature, and their origin to the sun of nature. From these two errors\nman cannot be delivered, unless he knows that nothing whatever takes form\nin the natural world that does not derive its cause and therefore its\norigin from the spiritual world, and that good is from the Lord, and evil\nfrom the devil, that is, from hell. By the spiritual world is meant both\nheaven and hell. In heaven are to be seen all those things that are good\nuses (of which in a preceding article, n. 336). In hell are to be seen all\nthose that are evil uses (see just above, n. 338, where they are\nenumerated). These are wild creatures of every kind, as serpents,\nscorpions, great snakes, crocodiles, tigers, wolves, foxes, swine, owls\nof different kinds, bats, rats, and mice, frogs, locusts, spiders, and\nnoxious insects of many kinds; also hemlocks and aconites, and all kinds\nof poisons, both of herbs and of earths; in a word, everything hurtful\nand deadly to man. Such things appear in the hells to the life precisely\nlike those on and in the earth. They are said to appear there; yet they\nare not there as on earth, for they are mere correspondences of lusts\nthat swarm out of their evil loves, and present themselves in such forms\nbefore others. Because there are such things in the hells, these abound\nin foul smells, cadaverous, stercoraceous, urinous, and putrid, wherein\nthe diabolical spirits there take delight, as animals do in rank stenches.\nFrom this it can be seen that like things in the natural world did not\nderive their origin from the Lord, and were not created from the\nbeginning, neither did they spring from nature through her sun, but are\nfrom hell. That they are not from nature through her sun is plain, for\nthe spiritual inflows into the natural, and not the reverse. And that\nthey are not from the Lord is plain, because hell is not from Him,\ntherefore nothing in hell corresponding to the evils of its inhabitants\nis from Him.\n\n340. (3) There is unceasing influx out of the spiritual world into the\nnatural world. He who does not know that there is a spiritual world, or\nthat it is distinct from the natural world, as what is prior is distinct\nfrom what is subsequent, or as cause from the thing caused, can have no\nknowledge of this influx. This is the reason why those who have written\non the origin of plants and animals could not do otherwise than ascribe\nthat origin to nature; or if to God, then in the sense that God had\nimplanted in nature from the beginning a power to produce such things,\n- not knowing that no power has been implanted in nature, since nature,\nin herself, is dead, and contributes no more to the production of these\nthings than a tool does, for instance, to the work of a mechanic, the\ntool acting only as it is continually moved. It is the spiritual, deriving\nits origin from the sun where the Lord is, and proceeding to the outmosts\nof nature, that produces the forms of plants and animals, exhibiting the\nmarvels that exist in both, and filling the forms with matters from the\nearth, that they may become fixed and enduring. But because it is now\nknown that there is a spiritual world, and that the spiritual is from\nthe spiritual sun, in which the Lord is and which is from the Lord, and\nthat the spiritual is what impels nature to act, as what is living impels\nwhat is dead, also that like things exist in the spiritual world as in the\nnatural world, it can now be seen that plants and animals have had their\nexistence only from the Lord though that world, and through that world\nthey have perpetual existence. Thus there is unceasing influx from the\nspiritual world into the natural. That this is so will be abundantly\ncorroborated in the next chapter. Noxious things are produced on earth\nthrough influx from hell, by the same law of permission whereby evils\nthemselves from hell flow into men. This law will be set forth in the\nAngelic Wisdom Concerning the Divine Providence.\n\n341. (4) Those things that are evil uses are effected by the operation of\ninflux from hell, wherever there are such things as correspond thereto.\nThe things that correspond to evil uses, that is, to hurtful plants and\nnoxious animals, are cadaverous, putrid, excrementitious, stercoraceous,\nrancid, and urinous matters; consequently, in places where these are, such\nherbs and such animalcules spring forth as are mentioned above; and in the\ntorrid zone, like things of larger size, as serpents, basilisks,\ncrocodiles, scorpions, rats, and so forth. Every one knows that swamps,\nstagnant ponds, dung, fetid bogs, are full of such things; also that\nnoxious insects fill the atmosphere in clouds, and noxious vermin walk\nthe earth in armies, and consume its herbs to the very roots. I once\nobserved in my garden, that in the space of a half yard, nearly all the\ndust was turned into minute insects, for when it was stirred with a stick,\nthey rose in clouds. That cadaverous and putrid matters are in accord with\nthese noxious and useless little things, and that the two are homogeneous,\nis evident from mere observation; and it is still more clearly seen from\nthe cause, which is, that like stenches and fumes exist in the hells,\nwhere such little things are likewise to be seen. Those hells are therefore\nnamed accordingly; some are called cadaverous, some stercoraceous, some\nurinous, and so on. But all these hells are covered over, that those vapors\nmay not escape from them. For when they are opened a very little, which\nhappens when novitiate devils enter, they excite vomiting and cause\nheadache, and such as are also poisonous induce fainting. The very dust\nthere is also of the same nature, wherefore it is there called damned\ndust. From this it is evident that there are such noxious insects wherever\nthere are such stenches, because the two correspond.\n\n342. It now becomes a matter of inquiry whether such things spring from\neggs conveyed to the spot by means of air, or rain, or water oozing\nthrough the soil, or whether they spring from the damp and stenches\nthemselves. That these noxious animalcules and insects mentioned above\nare hatched from eggs which have been carried to the spot, or which have\nlain hidden everywhere in the ground since creation, is opposed to all\nobservation. For worms spring forth in minute seeds, in the kernels of\nnuts, in wood, in stones, and even from leaves, and upon plants and in\nplants there are lice and grubs which are accordant with them. Of flying\ninsects, too, there are such as appear in houses, fields, and woods, which\narise in like manner in summer, with no oviform matters sufficient to\naccount for them; also such as devour meadows and lawns, and in some hot\nlocalities fill and infest the air; besides those that swim and fly unseen\nin filthy waters, wines becoming sour, and pestilential air. These facts\nof observation support those who say that the odors, effluvia, and\nexhalations emitted from plants, earths, and ponds, are what give the\ninitiative to such things. That when they have come forth, they are\nafterwards propagated either by eggs or offshoots, does not disprove their\nimmediate generation; since every living creature, along with its minute\nviscera, receives organs of generation and means of propagation (see below,\nn. 347). In agreement with these phenomena is the fact heretofore unknown\nthat there are like things also in the hells.\n\n343. That the hells mentioned above have not only communication but\nconjunction with such things in the earths may be concluded from this,\nthat the hells are not distant from men, but are about them, yea, are\nwithin those who are evil; thus they are contiguous to the earth; for man,\nin regard to his affections and lusts, and consequent thoughts, and in\nregard to his actions springing from these, which are good or evil uses,\nis in the midst either of angels of heaven or of spirits of hell; and as\nsuch things as are on the earth are also in the heavens and hells, it\nfollows that influx therefrom directly produces such things when the\nconditions are favorable. All things, in fact, that appear in the\nspiritual world, whether in heaven or in hell, are correspondences of\naffections or lusts, for they take form there in accordance with these;\nconsequently when affections or lusts, which in themselves are spiritual,\nmeet with homogeneous or corresponding things in the earths, there are\npresent both the spiritual that furnishes a soul, and the material that\nfurnishes a body. Moreover, within everything spiritual there is a conatus\nto clothe itself with a body. The hells are about men, and therefore\ncontiguous to the earth, because the spiritual world is not in space, but\nis where there is a corresponding affection.\n\n344. I heard two presidents of the English Royal Society, Sir Hans Sloane\nand Martin Folkes, conversing together in the spiritual world about the\nexistence of seeds and eggs, and about productions from them in the\nearths. The former ascribed them to nature, and contended that nature\nwas endowed from creation with a power and force to produce such effects\nby means of the sun's heat. The other maintained that this force is in\nnature unceasingly from God the Creator. To settle the discussion, a\nbeautiful bird appeared to Sir Hans Sloane, and he was asked to examine\nit to see whether it differed in the smallest particle from a similar\nbird on earth. He held it in his hand, examined it, and declared that\nthere was no difference. He knew indeed that it was nothing but an\naffection of some angel represented outside of the angel as a bird, and\nthat it would vanish or cease with its affection. And this came to pass.\nBy this experience Sir Hans Sloane was convinced that nature contributes\nnothing whatever to the production of plants and animals, that they are\nproduced solely by what flows into the natural world out of the spiritual\nworld. If that bird, he said, were to be infilled, in its minutest parts,\nwith corresponding matters from the earth, and thus fixed, it would be a\nlasting bird, like the birds on the earth; and that it is the same with\nsuch things as are from hell. To this he added that had he known what he\nnow knew of the spiritual world, he would have ascribed to nature no more\nthan this, that it serves the spiritual, which is from God, in fixing the\nthings which flow in unceasingly into nature.\n\n345. (5) This is effected by the lowest spiritual separated from what is\nabove it. It was shown in Part Third that the spiritual flows down from\nits sun even to the outmosts of nature through three degrees, which are\ncalled the celestial, the spiritual, and the natural; that these three\ndegrees are in man from creation, consequently from birth; that they are\nopened according to man's life; that if the celestial degree which is the\nhighest and inmost is opened, man becomes celestial; if the spiritual\ndegree which is the middle is opened, he becomes spiritual; but if only\nthe natural degree which is the lowest and outermost is opened, he becomes\nnatural; that if man becomes natural only, he loves only corporeal and\nworldly things; and that so far as he loves these, so far he does not love\ncelestial and spiritual things, and does not look to God, and so far he\nbecomes evil. From all this it is evident that the lowest spiritual, which\nis called the spiritual-natural, can be separated from its higher degrees,\nand is separated in such men as hell consists of. This lowest spiritual\ncan separate itself from its higher parts, and look to hell, in men only;\nit cannot be so separated in beasts, or in soils. From which it follows\nthat these evil uses mentioned above are effected on the earth by this\nlowest spiritual separated from what is above it, such as it is in those\nwho are in hell. That the noxious things on the earth have their origin\nin man, thus from hell, may be shown by the state of the land of Canaan,\nas described in the Word; in that when the children of Israel lived\naccording to the commandments, the earth yielded its increase, likewise\nthe flocks and herds; but when they lived contrary to the commandments the\nground was barren, and as it is said, accursed; instead of harvests it\nyielded thorns and briars, the flocks and herds miscarried, and wild\nbeasts broke in. The same may be inferred from the locusts, frogs, and\nlice in Egypt.\n\n346. (6) There are two forms into which the operation by influx takes\nplace, the vegetable and the animal form. That there are only two\nuniversal forms produced out of the earth is known from the two kingdoms\nof nature, called the animal and the vegetable kingdoms, also that all\nthe subjects of either kingdom possess many things in common. Thus the\nsubjects of the animal kingdom have organs of sense and organs of motion\nand members and viscera that are actuated by brains, hearts, and lungs.\nSo the subjects of the vegetable kingdom send down a root into the ground,\nand bring forth stem, branches, leaves, flowers, fruits, and seeds. Both\nthe animal and the vegetable kingdoms, as regards the production of their\nforms, derive their origin from spiritual influx and operation out of the\nsun of heaven where the Lord is, and not from the influx and operation of\nnature out of her sun; from this they derive nothing except their fixation,\nas was said above. All animals, great and small, derive their origin from\nthe spiritual in the outmost degree, which is called the natural; man\nalone from all three degrees, called the celestial, spiritual, and natural.\nAs each degree of height or discrete degree decreases from its perfection\nto its imperfection, as light to shade, by continuity, so do animals;\nthere are therefore perfect, less perfect, and imperfect animals. The\nperfect animals are elephants, camels, horses, mules, oxen, sheep, goats,\nand others which are of the herd or the flock; the less perfect are birds;\nand the imperfect are fish and shell-fish; these, as being the lowest of\nthat degree, are as it were in shade, while the former are in light. Yet\nanimals, since they live only from the lowest spiritual degree, which is\ncalled the natural, can look nowhere else than towards the earth and to\nfood there, and to their own kind for the sake of propagation; the soul\nof all these is natural affection and appetite. The subjects of the\nvegetable kingdom comprise, in like manner, the perfect, less perfect,\nand imperfect; the perfect are fruit trees, the less perfect are vines\nand shrubs, and the imperfect are grasses. But plants derive from the\nspiritual out of which they spring that they are uses, while animals\nderive from the spiritual out of which they spring that they are\naffections and appetites, as was shown above.\n\n347. (7) Each of these forms receives with its existence the means of\npropagation. In all products of the earth, which pertain, as was said\nabove, either to the vegetable or to the animal kingdom, there is a kind\nof image of creation, and a kind of image of man, and also a kind of image\nof the infinite and the eternal; this was shown above (n. 313-318); also\nthat the image of the infinite and the eternal is clearly manifest in the\ncapacity of all these for infinite and eternal propagation. They all,\ntherefore, receive means of propagation; the subjects of the animal\nkingdom through seed, in the egg or in the womb or by spawning; and the\nsubjects of the vegetable kingdom through seeds in the ground. From which\nit can be seen that although the more imperfect and the noxious animals\nand plants originate through immediate influx out of hell, yet afterwards\nthey are propagated mediately by seeds, eggs, or grafts; consequently,\nthe one position does not annul the other.\n\n348. That all uses, both good and evil, are from a spiritual origin,\nthus from the sun where the Lord is, may be illustrated by this\nexperience. I have heard that goods and truths have been sent down\nthrough the heavens by the Lord to the hells, and that these same,\nreceived by degrees to the lowest deep, were there turned into evils and\nfalsities, which are the opposite of the goods and truths sent down. This\ntook place because recipient subjects turn all things that inflow into\nsuch things as are in agreement with their own forms, just as the white\nlight of the sun is turned into ugly colors or into black in those objects\nwhose substances are interiorly of such a form as to suffocate and\nextinguish the light, and as stagnant ponds, dung-hills, and dead bodies\nturn the heat of the sun into stenches. From all this it can be seen that\neven evil uses are from the spiritual sun, but that good uses are changed\nin hell into evil uses. It is evident, therefore, that the Lord has not\ncreated and does not create any except good uses, but that hell produces\nevil uses.\n\n349. THE VISIBLE THINGS IN THE CREATED UNIVERSE BEAR WITNESS THAT NATURE\nHAS PRODUCED AND DOES PRODUCE NOTHING, BUT THAT THE DIVINE OUT OF ITSELF,\nAND THROUGH THE SPIRITUAL WORLD, HAS PRODUCED AND DOES PRODUCE ALL THINGS.\n\nSpeaking from appearances, most men say that the sun by heat and light\nproduces whatever is to be seen in plains, fields, gardens, and forests;\nalso that the sun by its heat hatches worms from eggs, and makes prolific\nthe beasts of the earth and the fowls of the air; and that it even gives\nlife to man. Those who speak from appearances only may speak in this way\nwithout ascribing these things to nature, because they are not thinking\nabout the matter; as there are those who speak of the sun as rising and\nsetting, and causing days and years, and being now at this or that\naltitude; such persons speak from appearances, and in doing so, do not\nascribe such effects to the sun, because they are not thinking of the\nsun's fixity or the earth's revolution. But those who confirm themselves\nin the idea that the sun produces the things that appear upon the earth\nby means of its heat and light, end by ascribing all things to nature,\neven the creation of the universe, and become naturalists and, at last,\natheists. These may continue to say that God created nature and endowed\nher with the power of producing such things, but this they say from fear\nof losing their good name; and by God the Creator they still mean nature,\nand some mean the innermost of nature, and then the Divine things taught\nby the church they regard as of no account.\n\n350. There are some who are excusable for ascribing certain visible things\nto nature, for two reasons. First, because they have had no knowledge of\nthe sun of heaven, where the Lord is, or of influx therefrom, or of the\nspiritual world and its state, or even of its presence with man, and\ntherefore had no other idea than that the spiritual is a purer natural;\nconsequently, that angels are in the ether or in the stars; and that the\ndevil is either man's evil or if an actual existence, that he is in the\nair or the abyss; also that the souls of men, after death, are either in\nthe interior of the earth, or in an undetermined somewhere till the day\nof judgment; and other like things deduced by fancy out of ignorance of\nthe spiritual world and its sun.\n\nSecondly, they are excusable, because they are unable to see how the\nDivine could produce everything that appears on the earth, where there\nare not only good things but also evil things; and they are afraid to\nconfirm themselves in such an idea, lest they ascribe the evil things\nalso to God, and form a material conception of God, and make God and\nnature one, and thus confound the two.\n\nFor these two reasons those are excusable who have believed that nature\nproduces the visible world by a power implanted in her by creation. But\nthose who have made themselves atheists by confirmations in favor of\nnature are not excusable, because they might have confirmed themselves\nin favor of the Divine. Ignorance indeed excuses, but does not remove,\nfalsity - which has been confirmed, for such falsity coheres with evil,\nthus with hell. Consequently, those same persons who have confirmed\nthemselves in favor of nature to such an extent as to separate the Divine\nfrom nature, regard nothing as sin, because all sin is against the Divine,\nand this they have separated, and thus have rejected it; and those who in\nspirit regard nothing as sin, after death when they become spirits, since\nthey are in bonds to hell, rush into wickednesses which are in accord\nwith the lusts to which they have given rein.\n\n351. Those who believe in a Divine operation in all the details of nature,\nare able by very many things they see in nature to confirm themselves in\nfavor of the Divine, as fully as others confirm themselves in favor of\nnature, yea, more fully. For those who confirm themselves in favor of\nthe Divine give attention to the wonders which are displayed in the\nproduction both of plants and animals. In the production of plants, how\nout of a little seed cast into the ground there goes forth a root, and\nby means of the root a stem, and branches, leaves, flowers, and fruits\nin succession, even to new seeds; just as if the seed knew the order of\nsuccession, or the process by which it is to renew itself. Can any\nreasonable person think that the sun, which is mere fire, has this\nknowledge, or that it is able to empower its heat and light to effect\nthese results, or is able to fashion these wonderful things in plants,\nand to contemplate use? Any man of elevated reason who sees and weighs\nthese things, cannot think otherwise than that they come from Him who has\ninfinite reason, that is, from God. Those who acknowledge the Divine also\nsee and think this, but those who do not acknowledge the Divine do not see\nor think this because they do not wish to; thus they sink their rational\ninto the sensual, which draws all its ideas from the lumen which is proper\nto the bodily senses and which confirms their illusions, saying, Do you\nnot see the sun effecting these things by its heat and light? What is a\nthing that you do not see? Is it anything?\n\nThose who confirm themselves in favor of the Divine give attention to the\nwonders which are displayed in the production of animals; to mention here\nonly, in reference to eggs, how the chick in its seed or beginning lies\nhidden therein, with everything requisite till it is hatched, also with\neverything pertaining to its subsequent development, until it becomes a\nbird or winged thing of the same form as its parent. And if one observes\nthe living form, it is such as to fill any one with astonishment who\nthinks deeply, seeing that in the minutest as in the largest living\ncreatures, even in the invisible, as in the visible, there are the organs\nof sense, namely, sight, hearing, smell, taste, and touch; and organs of\nmotion which are muscles, for they fly and walk; also viscera surrounding\nthe heart and lungs, which are set in action by brains. That even the\ncommonest insects enjoy such organisms is shown in their anatomy as\ndescribed by some writers, and especially by Swammerdam, in his Biblia\nNaturae. Those who ascribe everything to nature, see all these things,\nbut they merely perceive that they exist, and say that nature produces\nthem. They say this because they have turned their minds away from\nthinking about the Divine; and those who have done this are unable, when\nthey see the wonderful things in nature, to think rationally, still less\nspiritually; but they think sensually and materially; and then they think\nin nature from nature, and not above nature, just as those do who are in\nhell. They differ from beasts only in having the power to think\nrationally, that is, in being able to understand, and therefore to think\notherwise, if they choose.\n\n352. Those who have averted themselves from thinking about the Divine\nwhen observing the wonderful things in nature, and who thereby become\nsensual, do not reflect that the sight of the eye is so gross as to see\nmany little insects as an obscure speck, when yet each one of these is\norganized to feel and to move, and is accordingly furnished with fibers\nand vessels, also with a minute heart, pulmonary tubes, viscera, and\nbrains; also that these organs are woven out of the purest substances\nin nature, their tissues corresponding to that somewhat of life by which\ntheir minutest parts are separately moved. When the sight of the eye is\nso gross that many such creatures, with innumerable particulars in each,\nappear to it as an obscure speck, and yet those who are sensual think and\njudge by that sight, it is clear how dulled their minds are, and therefore\nwhat thick darkness they are in concerning spiritual things.\n\n353. Any one who chooses may confirm himself in favor of the Divine from\nthings seen in nature, and whoever thinks about God in reference to life\ndoes so confirm himself; as when he observes the birds of the air, how\neach species knows its food and where to find it, recognizes its kind by\nsound and sight, and which among other kinds are its friends and which\nits enemies; how also they mate, have knowledge of the sexual relation,\nskillfully build nests, lay eggs therein, sit upon these, know the period\nof incubation, and this having elapsed, bring forth their young, love\nthem most tenderly, cherish them under their wings, bring them food and\nfeed them, until they can do for themselves, perform the same offices,\nand bring forth a family to perpetuate their kind. Any one who is willing\nto reflect on the Divine influx through the spiritual world into the\nnatural can see such influx in these things, and if he will, can say from\nhis heart, Such knowledges cannot flow into these creatures out of the sun\nthrough its rays of light, for the sun, from which nature derives its\norigin and essence, is mere fire, consequently its rays of light are\nwholly dead; and thus he may conclude that such things are from the\ninflux of Divine Wisdom into the outmosts of nature.\n\n354. Any one may confirm himself in favor of the Divine from things\nvisible in nature, when he sees larvae, from the delight of some impulse,\ndesiring and longing to change their terrestrial state to a certain\nlikeness of the heavenly state, and for this purpose creeping into\ncorners, and putting themselves as it were into a womb in order to be\nborn again, and there becoming chrysalises, aurelias, caterpillars,\nnymphs, and at length butterflies; and having undergone this\nmetamorphosis, and each after its kind been decked with beautiful wings,\nthey ascend into the air as into their heaven, and there disport\nthemselves joyfully, form marriage unions, lay eggs, and provide for\nthemselves a posterity, nourished meanwhile with pleasant and sweet food\nfrom flowers. Who that confirms himself in favor of the Divine from the\nvisible things in nature can help seeing a kind of image of man's earthly\nstate in these as larvae, and in them as butterflies an image of the\nheavenly state? Those who confirm themselves in favor of nature see the\nsame things, but because in heart they have rejected the heavenly state\nof man they call them merely natural instincts.\n\n355. Any one may confirm himself in favor of the Divine from things seen\nin nature by giving attention to what is known about bees: that they know\nhow to collect wax and suck honey from herbs and flowers, and to build\ncells like little houses, and set them in the form of a city, with\nstreets through which to come in and go out; that they scent at long\ndistances the flowers and herbs from which they collect wax for their\nhouses and honey for food, and laden with these fly back in a direct line\nto their hive; thus providing themselves with food and habitation for the\ncoming winter, as if they had foresight and knowledge of it. They also\nset over them a mistress as queen, out of whom a posterity may be\npropagated; and for her they build a sort of a palace over themselves\nwith guards around it; and when her time of bringing forth is at hand,\nshe goes attended by her guards from cell to cell, and lays her eggs,\nwhich the crowd of followers smear over to protect them from the air,\nfrom which a new progeny springs forth for them. When this progeny becomes\nmature enough to do the same, it is driven from the hive. The expelled\nswarm first collects, and then in a close body, to preserve its integrity,\nflies away in quest of a home for itself. Moreover, in the autumn the\nuseless drones are led out and are deprived of their wings to prevent\ntheir returning and consuming the food for which they have not labored;\nnot to mention other particulars. From all this it can be seen that bees,\nbecause of their use to the human race, have from influx from the\nspiritual world, a form of government similar to that among men on earth,\nand even like that of angels in heaven. Can any man of unimpaired reason\nfail to see that these doings of the bees are not from the natural world?\nWhat has that sun, from which nature springs, in common with a government\nthat vies with and resembles the government of heaven? From these things\nand others very similar to them in the brute creation, the confessor and\nworshiper of nature confirms himself in favor of nature, while the\nconfessor and worshiper of God confirms himself from the same things in\nfavor of the Divine; for the spiritual man sees in them spiritual things\nand the natural man natural things, thus each according to his character.\nAs for myself, such things have been proofs to me of an influx of the\nspiritual into the natural, that is, of the spiritual world into the\nnatural world, thus of an influx from the Lord's Divine Wisdom. Consider,\nmoreover, whether you can think analytically concerning any form of\ngovernment, or any civil law, or moral virtue, or spiritual truth, unless\nthe Divine out of His wisdom flows in through the spiritual world ? For\nmyself, I could not and cannot. For having now observed that influx\nperceptibly and sensibly for about nineteen years continually, I speak\nas an eye-witness.\n\n356. Can anything natural regard use as an end and dispose uses into\nseries and forms? No one can do this unless he be wise; and no one but\nGod, whose wisdom is infinite, can so give order and form to the universe.\nWho else or what else is able to foresee and provide all things needful\nfor the food and clothing of man, - food from the fruits of earth and\nfrom animals, and clothing from the same? How marvelous that so\ninsignificant a creature as the silk-worm should clothe in silk and\nsplendidly adorn both women and men, from queens and kings to\nmaidservants and menservants, and that insignificant insects like the\nbees should supply wax for the candles by which temples and palaces are\nmade brilliant. These and many other things are manifest proofs that the\nLord from Himself by means of the spiritual world, brings about\neverything that comes into existence in nature.\n\n357. To this must be added that those who have confirmed themselves in\nfavor of nature, from the visible things of the world, until they have\nbecome atheists, have been seen by me in the spiritual world; and in the\nspiritual light their understanding appeared open below, but closed above,\nbecause in thought they had looked downward toward the earth, and not\nupward toward heaven. Above their sensual, which is the bottom of the\nunderstanding, appeared something like a veil; which in some flashed with\nhellish fire, in some was black like soot, and in some livid like a corpse.\nTherefore let every one beware of confirmations in favor of nature; let\nhim confirm himself in favor of the Divine; there is no lack of material.\n\n358. PART FIFTH.\n\nTWO RECEPTACLES AND ABODES FOR HIMSELF, CALLED WILL AND UNDERSTANDING,\nHAVE BEEN CREATED AND FORMED BY THE LORD IN MAN; THE WILL FOR HIS DIVINE\nLOVE, AND THE UNDERSTANDING FOR HIS DIVINE WISDOM.\n\nThe Divine Love and Divine Wisdom of God the Creator, who is the Lord\nfrom eternity, and also the creation of the universe, have been treated\nof; something shall now be said of the creation of man. We read\n(in Gen. 1:26) that man was created \"in the image of God, after His\nlikeness.\" By \"image of God\" is there meant the Divine Wisdom, and by\n\"likeness\" of God the Divine Love; since wisdom is nothing but an image\nof love, for in wisdom love presents itself to be seen and recognized,\nand because it is seen and recognized in wisdom, wisdom is an image of\nit. Moreover love is the esse of life, and wisdom is the existere of life\ntherefrom. In angels the likeness and image of God clearly appear, since\nlove from within shines forth in their faces, and wisdom in their beauty,\nand their beauty is a form of their love. I have seen and know.\n\n359. Man cannot be an image of God, after His likeness, unless God is in\nhim and is his life from the inmost. That God is in man and, from the\ninmost, is his life, follows from what has been shown above (n. 4-6),\nthat God alone is life, and that men and angels are recipients of life\nfrom Him. Moreover, that God is in man and that He makes His abode with\nhim, is known from the Word; for which reason it is customary for\npreachers to declare that men ought to prepare themselves to receive God,\nthat He may enter into them, and be in their hearts, that they may be His\ndwelling-place. The devout man says the same in his prayers, and some\nspeak more openly respecting the Holy Spirit, which they believe to be in\nthem when they are in holy zeal, and from that zeal they think, speak, and\npreach. That the Holy Spirit is the Lord, and not a God who is a person by\nHimself, has been shown in The Doctrine of the New Jerusalem Concerning\nthe Lord (n. 51-53). For the Lord declares:\n\n     In that day ye shall know that ye are in Me, and I in you\n     (John 14:20; so also in chap. 15:4, 5; and chap. 17:23).\n\n360. Now because the Lord is Divine Love and Divine Wisdom, and these\ntwo essentially are Himself, it is necessary, in order that He may abide\nin man and give life to man, that He should create and form in man\nreceptacles and abodes for Himself; the one for love and the other for\nwisdom. These receptacles and abodes in man are called will and\nunderstanding; the receptacle and abode of love is called the will, and\nthe receptacle and abode of wisdom is called the understanding. That\nthese two are the Lord's in man, and that from these two man has all his\nlife, will be seen in what follows.\n\n361. That every man has these two, will and understanding, and that they\nare distinct from each other, as love and wisdom are distinct, is known\nand is not known in the world. It is known from common perception, but it\nis not known from thought and still less from thought when written out;\nfor who does not know from common perception that the will and the\nunderstanding are two distinct things in man? For every one perceives\nthis when he hears it stated, and may himself say to another, This man\nmeans well, but does not understand clearly; while that one's understanding\nis good, but his will is not; I like the man whose understanding and will\nare both good; but I do not like him whose understanding is good and his\nwill bad. Yet when he thinks about the will and the understanding he does\nnot make them two and distinguish them, but confounds them, since his\nthought then acts in common with the bodily sight. When writing he\napprehends still less that will and understanding are two distinct things,\nbecause his thought then acts in common with the sensual, that is, with\nwhat is the man's own. From this it is that some can think and speak well,\nbut cannot write well. This is common with women. It is the same with many\nother things. Is it not known by everyone from common perception that a\nman whose life is good is saved, but that a man whose life is bad is\ncondemned? Also that one whose life is good will enter the society of\nangels, and will there see, hear, and speak like a man? Also that one who\nfrom justice does what is just and from what is right does right, has a\nconscience? But if one lapses from common perception, and submits these\nthings to thought, he does not know what conscience is; or that the soul\ncan see, hear, and speak like a man; or that the good of life is anything\nexcept giving to the poor. And if from thought you write about these\nthings, you confirm them by appearances and fallacies, and by words of\nsound but of no substance. For this reason many of the learned who have\nthought much, and especially who have written much, have weakened and\nobscured, yea, have destroyed their common perception; while the simple\nsee more clearly what is good and true than those who think themselves\ntheir superiors in wisdom. This common perception comes by influx from\nheaven, and descends into thought even to sight; but thought separated\nfrom common perception falls into imagination from the sight and from\nwhat is man's own. You may observe that this is so. Tell some truth to\nany one that is in common perception, and he will see it; tell him that\nfrom God and in God we are and live and are moved, and he will see it;\ntell him that God dwells with man in love and in wisdom, and he will see\nit; tell him further that the will is the receptacle of love, and the\nunderstanding of wisdom, and explain it a little, and he will see it;\ntell him that God is Love itself and Wisdom itself, and he will see it;\nask him what conscience is, and he will tell you. But say the same things\nto one of the learned, who has not thought from common perception, but\nfrom principles or from ideas obtained from the world through sight, and\nhe will not see. Then consider which is the wiser.\n\n362. WILL AND UNDERSTANDING, WHICH ARE THE RECEPTACLES OF LOVE AND WISDOM,\nARE IN THE BRAINS, IN THE WHOLE AND IN EVERY PART OF THEM, AND THEREFROM\nIN THE BODY, IN THE WHOLE AND IN EVERY PART OF IT.\n\nThis shall be shown in the following order:\n\n(1) Love and wisdom, and will and understanding therefrom, make the very\nlife of man.\n\n(2) The life of man in its first principles is in the brains, and in its\nderivatives in the body.\n\n(3) Such as life is in its first principles, such it is in the whole and\nin every part.\n\n(4) By means of first principles life is in the whole from every part,\nand in every part from the whole.\n\n(5) Such as the love is, such is the wisdom, consequently such is the man.\n\n363. (1) Love and wisdom, and will and understanding therefrom, make the\nvery life of man. Scarcely any one knows what life is. When one thinks\nabout life, it seems as if it were a fleeting something, of which no\ndistinct idea is possible. It so seems because it is not known that God\nalone is life, and that His life is Divine Love and Divine Wisdom. From\nthis it is evident that in man life is nothing else than love and wisdom,\nand that there is life in man in the degree in which he receives these.\nIt is known that heat and light go forth from the sun, and that all things\nin the universe are recipients and grow warm and bright in the degree in\nwhich they receive. So do heat and light go forth from the sun where the\nLord is; the heat going forth therefrom is love, and the light wisdom (as\nshown in Part Second). Life, therefore, is from these two which go forth\nfrom the Lord as a sun. That love and wisdom from the Lord is life can be\nseen also from this, that man grows torpid as love recedes from him, and\nstupid as wisdom recedes from him, and that were they to recede altogether\nhe would become extinct. There are many things pertaining to love which\nhave received other names because they are derivatives, such as affections,\ndesires, appetites, and their pleasures and enjoyments; and there are many\nthings pertaining to wisdom, such as perception, reflection, recollection,\nthought, intention to an end; and there are many pertaining to both love\nand wisdom, such as consent, conclusion, and determination to action;\nbesides others. All of these, in fact, pertain to both, but they are\ndesignated from the more prominent and nearer of the two. From these two\nare derived ultimately sensations, those of sight, hearing, smell, taste,\nand touch, with their enjoyments and pleasures. It is according to\nappearance that the eye sees; but it is the understanding that sees\nthrough the eye; consequently seeing is predicated also of the\nunderstanding. The appearance is that the ear hears; but it is the\nunderstanding that hears through the ear; consequently hearing is\npredicated also of attention and giving heed, which pertain to the\nunderstanding. The appearance is that the nose smells, and the tongue\ntastes but it is the understanding that smells and also tastes by virtue\nof its perception; therefore smelling and tasting are predicated also of\nperception. So in other cases. The sources of all these are love and\nwisdom; from which it can be seen that these two make the life of man.\n\n364. Everyone sees that the understanding is the receptacle of wisdom,\nbut few see that the will is the receptacle of love. This is because the\nwill does not act at all by itself, but only through the understanding;\nalso because the love of the will, in passing over into the wisdom of the\nunderstanding, is first changed into affection, and thus passes over; and\naffection is not perceived except by something pleasant in thinking,\nspeaking, and acting, which is not noticed. Still it is evident that love\nis from the will, for the reason that everyone wills what he loves, and\ndoes not will what he does not love.\n\n365. (2) The life of man in its first principles is in the brains, and in\nits derivatives in the body. In first principles means in its firsts, and\nin derivatives means in what is brought forth and formed from its firsts.\nBy life in first principles is meant will and understanding. These two are\nwhat are in their first principles in the brains, and in their derivatives\nin the body. It is evident that the first principles or firsts of life are\nin the brains:\n\n(1) From the feeling itself; since man perceives, when he exerts his mind\nand thinks, that he thinks in the brain. He draws in as it were the sight\nof the eye, contracts the forehead, and perceives the mental process to be\nwithin, especially inside the forehead and somewhat above it.\n\n(2) From man's formation in the womb; in that the brain or head is first\ndeveloped, and continues for some time larger than the body.\n\n(3) In that the head is above and the body below; and it is according to\norder for the higher to act upon the lower, and not the reverse.\n\n(4) In that, when the brain is injured in the womb or by a wound or by\ndisease, or by excessive application, thought is weakened and sometimes\nthe mind becomes deranged.\n\n(5) In that all the external senses of the body sight, hearing, smell, and\ntaste, with touch (the universal sense) as also speech, are in the front\npart of the head, which is called the face, and communicate immediately\nthrough fibers with the brains, and derive therefrom their sensitive and\nactive life.\n\n(6) It is from this that affections, which are of love, appear imaged\nforth in the face, and that thoughts, which are of wisdom, are revealed\nin a kind of sparkle of the eyes.\n\n(7) Anatomy teaches that all fibers descend from the brains through the\nneck into the body, and that none ascend from the body through the neck\ninto the brains. And where the fibers are in their first principles or\nfirsts, there life is in its first principles or firsts. Will any one\nventure to deny that life has its origin where the fibers have their\norigin?\n\n(8) Ask any one of common perception where his thought resides or where\nhe thinks, and he will say, In the head. Then appeal to some one who has\nassigned the seat of the soul to some gland or to the heart or somewhere\nelse, and ask him where affection and thought therefrom are in their\nfirsts, whether they are not in the brain? and he will answer, No, or\nthat he does not know. The cause of this ignorance may be seen above\n(n. 361).\n\n366. (3) Such as life is in its first principles, such it is in the whole\nand in every part. That this may be perceived, it shall now be told where\nin the brains these first principles are, and how they become derivative.\nAnatomy shows where in the brains these first principles are; it teaches\nthat there are two brains; that these are continued from the head into\nthe spinal column; that they consist of two substances, called cortical\nsubstance and medullary substance; that cortical substance consists of\ninnumerable gland-like forms, and medullary substance of innumerable\nfiber-like forms. Now as these little glands are heads of fibrils, they\nare also their first principles. For from these, fibers begin and\nthereupon go forth, gradually bundling themselves into nerves. These\nbundles or nerves, when formed, descend to the organs of sense in the\nface, and to the organs of motion in the body, and form them. Consult\nany one skilled in the science of anatomy, and you will be convinced.\nThis cortical or glandular substance constitutes the surface of the\ncerebrum, and also the surface of the corpora striata, from which\nproceeds the medulla oblongata; it also constitutes the middle of the\ncerebellum, and the middle of the spinal marrow. But medullary or\nfibrillary substance everywhere begins in and proceeds from the cortical;\nout of it nerves arise, and from them all things of the body. That this\nis true is proved by dissection. They who know these things, either from\nthe study of anatomical science or from the testimony of those who are\nskilled in the science, can see that the first principles of life are in\nthe same place as the beginnings of the fibers, and that fibers cannot\ngo forth from themselves, but must go forth from first principles. These\nfirst principles, that is, beginnings, which appear as little glands,\nare almost countless; their multitude may be compared to the multitude\nof stars in the universe; and the multitude of fibrils coming out of them\nmay be compared to the multitude of rays going forth from the stars and\nbearing their heat and light to the earth. The multitude of these little\nglands may also be compared to the multitude of angelic societies in the\nheavens, which also are countless, and, I have been told, are in like\norder as the glands. Also the multitude of fibrils going out from these\nlittle glands may be compared to the spiritual truths and goods which in\nlike manner flow down from the angelic societies like rays. From this it\nis that man is like a universe, and like a heaven in least form (as has\nbeen frequently said and shown above). From all which it can now be seen\nthat such as life is in first principles, such it is in derivatives; or\nsuch as it is in its firsts in the brains, such it is in the things\narising therefrom in the body.\n\n367. (4) By means of first principles life is in the whole from every\npart, and in every part from the whole. This is because the whole, which\nis the brain and the body together, is originally made up of nothing but\nfibers proceeding from their first principles in the brains. It has no\nother origin, as is evident from what has been shown just above (n. 366);\nconsequently, the whole is from every part; and by means of these first\nprinciples life is in every part from the whole, because the whole\ndispenses to each part its task and needs, thereby making it to be a part\nin the whole. In a word, the whole has existence from the parts, and the\nparts have permanent existence from the whole. That there is such\nreciprocal communion, and conjunction thereby, is clear from many things\nin the body. For the same order prevails there as in a state, commonwealth,\nor kingdom; the community has its existence from the individuals which are\nits parts, and the parts or individuals have permanent existence from the\ncommunity. It is the same with every thing that has form, most of all in\nman.\n\n368. (5) Such as the love is, such is the wisdom, consequently such is\nthe man. For such as the love and wisdom are, such are the will and\nunderstanding, since the will is the receptacle of love, and the\nunderstanding of wisdom, as has been shown above; and these two make\nthe man and his character. Love is manifold, so manifold that its\nvarieties are limitless; as can be seen from the human race on the\nearths and in the heavens. There is no man or angel so like another that\nthere is no difference. Love is what distinguishes; for every man is his\nown love. It is supposed that wisdom distinguishes; but wisdom is from\nlove; it is the form of love; love is the esse of life, and wisdom is\nthe existere of life from that esse. In the world it is believed that\nthe understanding makes the man; but this is believed because the\nunderstanding can be elevated, as was shown above, into the light of\nheaven, giving man the appearance of being wise; yet so much of the\nunderstanding as transcends, that is to say, so much as is not of the\nlove, although it appears to be man's and therefore to determine man's\ncharacter, is only an appearance. For so much of the understanding as\ntranscends is, indeed, from the love of knowing and being wise, but not\nat the same time from the love of applying to life what man knows and is\nwise in. Consequently, in the world it either in time passes away or\nlingers outside of the things of memory in its mere borders as something\nready to drop off; and therefore after death it is separated, no more of\nit remaining than is in accord with the spirit's own love. Inasmuch as\nlove makes the life of man, and thus the man himself, all societies of\nheaven, and all angels in societies, are arranged according to affections\nbelonging to love, and no society nor any angel in a society according to\nanything of the understanding separate from love. So likewise in the hells\nand their societies, but in accordance with loves opposite to the heavenly\nloves. From all this it can be seen that such as the love is such is the\nwisdom, and consequently such is the man.\n\n369. It is acknowledged, indeed, that man is such as his reigning love\nis, but only in respect to his mind and disposition, not in respect to\nhis body, thus not wholly. But it has been made known to me by much\nexperience in the spiritual world, that man from head to foot, that is,\nfrom things primary in the head to the outmosts in the body, is such as\nhis love is. For all in the spiritual world are forms of their own love;\nthe angels forms of heavenly love, the devils of hellish love; the devils\ndeformed in face and body, but the angels beautiful in face and body.\nMoreover, when their love is assailed their faces are changed, and if much\nassailed they wholly disappear. This is peculiar to that world, and so\nhappens because their bodies make one with their minds. The reason is\nevident from what has been said above, that all things of the body are\nderivatives, that is, are things woven together by means of fibers out of\nfirst principles, which are receptacles of love and wisdom. Howsoever\nthese first principles may be, their derivatives cannot be different;\ntherefore wherever first principles go their derivatives follow, and\ncannot be separated. For this reason he who raises his mind to the Lord\nis wholly raised up to Him, and he who casts his mind down to hell is\nwholly cast down thither; consequently the whole man, in conformity to his\nlife's love, comes either into heaven or into hell. That man's mind is a\nman because God is a Man, and that the body is the mind's external, which\nfeels and acts, and that they are thus one and not two, is a matter of\nangelic wisdom.\n\n370. It is to be observed that the very forms of man's members, organs,\nand viscera, as regards the structure itself, are from fibers that arise\nout of their first principles in the brains; but these become fixed by\nmeans of such substances and matters as are in earths, and from earths\nin air and in ether. This is effected by means of the blood. Consequently,\nin order that all parts of the body may be maintained in their formation\nand rendered permanent in their functions, man requires to be nourished\nby material food, and to be continually renewed.\n\n371. THERE IS A CORRESPONDENCE OF THE WILL WITH THE HEART, AND OF THE\nUNDERSTANDING WITH THE LUNGS.\n\nThis shall be shown in the following series:\n\n(1) All things of the mind have relation to the will and understanding,\nand all things of the body to the heart and lungs.\n\n(2) There is a correspondence of the will and understanding with the\nheart and lungs, consequently a correspondence of all things of the\nmind with all things of the body.\n\n(3) The will corresponds to the heart.\n\n(4) The understanding corresponds to the lungs.\n\n(5) By means of this correspondence many arcana relating to the will and\nunderstanding, thus also to love and wisdom, may be disclosed.\n\n(6) Man's mind is his spirit, and the spirit is the man, while the body\nis the external by means of which the mind or spirit feels and acts in\nits world.\n\n(7) The conjunction of man's spirit with his body is by means of the\ncorrespondence of his will and understanding with his heart and lungs,\nand their separation is from non-correspondence.\n\n372. (1) All things of the mind have relation to the will and\nunderstanding, and all things of the body to the heart and lungs. By the\nmind nothing else is meant than the will and understanding, which in\ntheir complex are all things that affect man and all that he thinks, thus\nall things of man's affection and thought. The things that affect man\nare of his will, and the things that he thinks are of his understanding.\nThat all things of man's thought are of his understanding is known, since\nhe thinks from the understanding; but it is not so well known that all\nthings of man's affection are of his will, this is not so well known\nbecause when man is thinking he pays no attention to the affection, but\nonly to what he is thinking; just as when he hears a person speaking, he\npays no attention to the tone of the voice but only to the language. Yet\naffection is related to thought as the tone of the voice is to the\nlanguage; consequently the affection of the one speaking is known by the\ntone, and his thought by the language. Affection is of the will, because\nall affection is of love, and the will is the receptacle of love, as was\nshown above. He that is not aware that affection is of the will confounds\naffection with understanding, for he declares it to be one with thought,\nyet they are not one but act as one. That they are confounded is evident\nfrom the common expression, I think I will do this, meaning, I will to do\nit. But that they are two is also evident from a common expression, I wish\nto think about this matter; and when one thinks about it, the affection of\nthe will is present in the thought of the understanding, like the tone in\nspeech, as was said before. That all parts of the body have relation to\nthe heart and lungs is known, but that there is a correspondence of the\nheart and lungs with the will and understanding is not known. This subject\nwill therefore be treated in what follows.\n\n373. Because the will and understanding are the receptacles of love and\nwisdom, these two are organic forms, or forms organized out of the purest\nsubstances; for such they must be to be receptacles. It is no objection\nthat their organization is imperceptible to the eye; it lies beyond the\nreach of vision, even when this is increased by the microscope. The\nsmallest insects are also too small to be seen, yet they have organs of\nsense and motion, for they feel, walk, and fly. That they have brains,\nhearts, pulmonary pipes, and viscera, acute observers have discovered from\ntheir anatomy by means of the microscope. Since minute insects themselves\nare not visible, and still less so their component viscera, and since it\nis not denied that they are organized even to each single particle in\nthem, how can it be said that the two receptacles of love and wisdom,\ncalled will and understanding, are not organic forms? How can love and\nwisdom, which are life from the Lord, act upon what is not a subject, or\nupon what has no substantial existence? Without organic forms, how can\nthought inhere; and from thought inherent in nothing can one speak? Is\nnot the brain, where thought comes forth, complete and organized in every\npart? The organic forms themselves are there visible even to the naked\neye; and the receptacles of the will and understanding, in their first\nprinciples, are plainly to be seen in the cortical substance, where they\nare perceptible as minute glands (On which see above, n. 366). Do not,\nI pray, think of these things from an idea of vacuum. Vacuum is nothing,\nand in nothing nothing takes place, and from nothing nothing comes forth.\n(On the idea of vacuum, see above, n. 82.)\n\n374. (2) There is a correspondence of the will and understanding with the\nheart and lungs, consequently a correspondence of all things of the mind\nwith all things of the body. This is new: it has hitherto been unknown\nbecause it has not been known what the spiritual is, and how it differs\nfrom the natural; therefore it has not been known what correspondence is;\nfor there is a correspondence between things spiritual and things natural,\nand by means of correspondence they are conjoined. It is said that\nheretofore there has been no knowledge of what the spiritual is, or of\nwhat its correspondence with the natural is and therefore what\ncorrespondence is; yet these might have been known. Who does not know\nthat affection and thought are spiritual, therefore that all things of\naffection and thought are spiritual? Who does not know that action and\nspeech are natural, therefore that all things of action and speech are\nnatural: who does not know that affection and thought, which are\nspiritual, cause man to act and to speak? From this who cannot see what\ncorrespondence is between things spiritual and things natural? Does not\nthought make the tongue speak, and affection together with thought make\nthe body act? There are two distinct things: I can think without speaking,\nand I can will without acting; and the body, it is known, neither thinks\nnor wills, but thought falls into speech, and will descends into action.\nDoes not affection also beam forth from the face, and there exhibit a\ntype of itself? This everyone knows. Is not affection, regarded in itself,\nspiritual, and the change of countenance, called the expression, natural?\nFrom this who might not conclude that there is correspondence; and\nfurther, a correspondence of all things of the mind with all things of\nthe body; and since all things of the mind have relation to affection\nand thought, or what is the same, to the will and understanding, and all\nthings of the body to the heart and lungs, - that there is a correspondence\nof the will with the heart and of the understanding with the lungs? Such\nthings have remained unknown, though they might have been known, because\nman has become so external as to be unwilling to acknowledge anything\nexcept the natural. This has become the joy of his love, and from that\nthe joy of his understanding; consequently it has become distasteful to\nhim to raise his thought above the natural to anything spiritual separate\nfrom the natural; therefore, from his natural love and its delights, he\ncan think of the spiritual only as a purer natural, and of correspondence\nonly as a something flowing in by continuity; yea, the merely natural man\ncannot think of anything separate from the natural; any such thing to him\nis nothing. Again, these things have not heretofore been seen and known,\nbecause everything of religion, that is, everything called spiritual, has\nbeen banished from the sight of man by the dogma of the whole Christian\nworld, that matters theological, that is, spiritual, which councils and\ncertain leaders have decreed, are to be believed blindly because (as they\nsay) they transcend the understanding. Some, therefore, have imagined the\nspiritual to be like a bird flying above the air in an ether to which the\nsight of the eye does not reach; when yet it is like a bird of paradise,\nwhich flies near the eye, even touching the pupil with its beautiful\nwings and longing to be seen. By the sight of the eye intellectual vision\nis meant.\n\n375. The correspondence of the will and understanding with the heart and\nlungs cannot be abstractly proved, that is, by mere reasonings, but it\nmay be proved by effects. It is much the same as it is with the causes of\nthings which can be seen rationally, yet not clearly except by means of\neffects; for causes are in effects, and by means of effects make\nthemselves visible; and until causes are thus made visible, the mind is\nnot assured respecting them. In what follows, the effects of this\ncorrespondence will be described. But lest any one should fall into ideas\nof this correspondence imbibed from hypotheses about the soul, let him\nfirst read over carefully the propositions in the preceding chapter, as\nfollows: Love and wisdom, and the will and understanding therefrom, make\nthe very life of man (n. 363, 365). The life of man is in first principles\nin the brains, and in derivatives in the body (n. 365). Such as life is\nin first principles, such it is in the whole and in every part (n. 366).\nBy means of these first principles life is in the whole from every part,\nand in every part from the whole (n. 367). Such as the love is, such is\nthe wisdom, consequently such is the man (n. 368).\n\n376. It is permitted to introduce here, in the way of evidence, a\nrepresentation of the correspondence of the will and understanding with\nthe heart and lungs which was seen in heaven among the angels. By a\nwonderful flowing into spiral movements, such as no words can express,\nthe angels formed the likeness of a heart and the likeness of lungs, with\nall the interior structures therein; and in this they were falling in with\nthe flow of heaven, for heaven from the inflowing of love and wisdom from\nthe Lord strives to come into such forms. They thus represented the\nconjunction of the heart and lungs, and at the same time the correspondence\nof these with the love of the will and with the wisdom of the\nunderstanding. This correspondence and union they called the heavenly\nmarriage; saying that in the whole body, and in its several members,\norgans, and viscera, it is the same as in the things belonging to the\nheart and lungs; also that where the heart and lungs do not act, each in\nits turn, there can be no motion of life from any voluntary principle, and\nno sensation of life from any intellectual principle.\n\n377. Inasmuch as the correspondence of the heart and lungs With the will\nand understanding is treated of in what now follows, and upon this\ncorrespondence is based that of all parts of the body, namely, the members,\nthe organs of the senses, and the viscera throughout the body, and inasmuch\nas the correspondence of natural things with spiritual has been heretofore\nunknown, and yet is amply shown in two works, one of which treats of Heaven\nand Hell and the other, the Arcana Coelestia, of the spiritual sense of the\nWord in Genesis and Exodus, I will here point out what has been written and\nshown in those two works respecting correspondence. In the work on Heaven\nand Hell: The correspondence of all things of heaven with all things of man\n(n. 87-102). The correspondence of all things of heaven with all things on\nearth (n. 103-115). In the Arcana Coelestia, the work on the spiritual\nsense of the Word in Genesis and Exodus: The correspondence of the face and\nits expressions with the affections of the mind (n. 1568, 2988, 2989, 3631,\n4796, 4797, 4800, 5165, 5168, 5695, 9306). The correspondence of the body,\nits gestures and actions, with things intellectual and things voluntary\n(n. 2988, 3632, 4215). The correspondence of the senses in general (n.\n4318-4330). The correspondence of the eyes and of their sight (n. 4403-\n4420). The correspondence of the nostrils and of smell (n. 4624-4634).\nThe correspondence of the ear, and of hearing (n. 4652-4660). The\ncorrespondence of the tongue and of taste (n. 4791-4805). The\ncorrespondence of the hands, arms, shoulders and feet (n. 4931-4953).\nThe correspondence of the loins and organs of generation (n. 5050-5062).\nThy correspondence of the internal viscera of the body, especially of\nthe stomach, thymus gland, the receptacle and ducts of the chyle and\nlacteals, and of the mesentery (n. 5171-5180, 5181, 5189). The\ncorrespondence of the spleen (n. 9698). The correspondence of the\nperitonaeum, kidneys and bladder (n. 5377-5385). The correspondence of\nthe liver, and of the hepatic, cystic and pancreatic ducts (n. 5183-5185).\nThe correspondence of the intestines (n. 5392-5395, 5379). The\ncorrespondence of the bones (n. 5560-5564). The correspondence of the\nskin (n. 5552-5559). The correspondence of heaven with man (n. 911, 1900,\n1982, 2996-2998, 3624-3649, 3741-3745, 3884, 4051, 4279, 4403, 4423, 4524,\n4525, 6013, 6057, 9279, 9632). All things that exist in the natural world\nand in its three kingdoms correspond to all things which appear in the\nspiritual world (n. 1632, 1831, 1881, 2758, 2990-3003, 3213-3227, 3483,\n3624-3649, 4044, 4053, 4116, 4366, 4939, 5116, 5377, 5428, 5477, 8211,\n9280). All things that appear in the heavens are correspondences (n. 1521,\n1532, 1619-1625, 1807, 1808, 1971, 1974, 1977, 1980, 1981, 2299, 2601,\n3213-3226, 3349, 3350, 3475-3585, 3748, 9481, 9570, 9576, 9577). The\ncorrespondence of the sense of the letter of the Word and of its\nspiritual sense is treated of in the Arcana Coelestia throughout; and\non this subject see also the Doctrine of the New Jerusalem concerning\nthe Sacred Scripture (n. 5-26, 27-65).\n\n378. (3) The will corresponds to the heart. This can not be seen so\nclearly taken by itself as when the will is considered in its effects\n(as was said above). Taken by itself it can be seen by this, that all\naffections, which are of love, induce changes in the heart's pulsations,\nas is evident from the pulse of the arteries, which act synchronously\nwith the heart. The heart's changes and pulsations in accordance with\nthe love's affections are innumerable. Those felt by the finger are only\nthat the beats are slow or quick, high or low, weak or strong, regular or\nirregular, and so on; thus that there is a difference in joy and in\nsorrow, in tranquillity of mind and in wrath, in fearlessness and in\nfear, in hot diseases and in cold, and so on. Because the two motions of\nthe heart, systolic and diastolic, change and vary in this manner\naccording to the affections of each one's love, many of the ancient and\nafter them some modern writers have assigned the affections to the heart,\nand have made the heart their dwelling-place. From this have come into\ncommon language such expressions as a stout heart, a timid heart, a joyful\nheart, a sad heart, a soft heart, a hard heart, a great heart, a weak\nheart, a whole heart, a broken heart, a heart of flesh, a heart of stone;\nlikewise being gross, or soft, or tender in heart; giving the heart to a\nthing, giving a single heart, giving a new heart, laying up in the heart,\nreceiving in the heart, not reaching the heart, hardening one's heart, a\nfriend at heart; also the terms concord, discord, folly [vecordia], and\nother similar terms expressive of love and its affections. There are like\nexpressions in the Word, because the Word was written by correspondences.\nWhether you say love or will it is the same, because the will is the\nreceptacle of love, as was explained above.\n\n379. It is known that there is vital heat in man and in every living\ncreature; but its origin is not known. Every one speaks of it from\nconjecture, consequently such as have known nothing of the correspondence\nof natural things with spiritual have ascribed its origin, some to the\nsun's heat, some to the activity of the parts, some to life itself; but\nas they have not known what life is, they have been content with the mere\nphrase. But any one who knows that there is a correspondence of love and\nits affections with the heart and its derivations may know that the\norigin of vital heat is love. For love goes forth as heat from the\nspiritual sun where the Lord is, and moreover is felt as heat by the\nangels. This spiritual heat which in its essence is love, is what inflows\nby correspondence into the heart and its blood, and imparts heat to it,\nand at the same time vivifies it. That a man grows hot, and, as it were,\nis fired, according to his love and the degree of it, and grows torpid\nand cold according to its decrease, is known, for it is felt and seen;\nit is felt by the heat throughout the body, and seen by the flushing of\nthe face; and on the other hand, extinction of love is felt by coldness\nin the body, and is seen by paleness in the face. Because love is the\nlife of man, the heart is the first and the last of his life; and because\nlove is the life of man, and the soul maintains its life in the body by\nmeans of the blood, in the Word blood is called the soul (Gen. 9:4;\nLevit. 17:14). The various meanings of soul will be explained in what\nfollows.\n\n380. The redness, also, of the blood is from the correspondence of the\nheart and the blood with love and its affection; for in the spiritual\nworld there are all kinds of colors, of which red and white are the\nfundamental, the rest deriving their varieties from these and from their\nopposites, which are a dusky fire color and black. Red there corresponds\nto love, and white to wisdom. Red corresponds to love because it\noriginates in the fire of the spiritual sun, and white corresponds to\nwisdom because it originates in the light of that sun. And because there\nis a correspondence of love with the heart, the blood must needs be red,\nand reveal its origin. For this reason in the heavens where love to the\nLord reigns the light is flame-colored, and the angels there are clothed\nin purple garments; and in the heavens where wisdom reigns the light is\nwhite, and the angels there are clothed in white linen garments.\n\n381. The heavens are divided into two kingdoms, one called celestial, the\nother spiritual; in the celestial kingdom love to the Lord reigns, and in\nthe spiritual kingdom wisdom from that love. The kingdom where love reigns\nis called heaven's cardiac kingdom, the one where wisdom reigns is called\nits pulmonic kingdom. Be it known, that the whole angelic heaven in its\naggregate represents a single man, and before the Lord appears as a single\nman; consequently its heart makes one kingdom and its lungs another. For\nthere is a general cardiac and pulmonic movement throughout heaven, and a\nparticular movement therefrom in each angel. The general cardiac and\npulmonic movement is from the Lord alone, because love and wisdom are from\nHim alone. For these two movements are in the sun where the Lord is and\nwhich is from the Lord, and from that in the angelic heavens and in the\nuniverse. Banish spaces and think of omnipresence, and you will be\nconvinced that it is so. That the heavens are divided into two kingdoms,\ncelestial and spiritual, see the work on Heaven and Hell (n. 20-28); and\nthat the whole angelic heaven in the aggregate represents a single man\n(n. 59-67).\n\n382. (4) The understanding corresponds to the lungs. This follows from\nwhat has been said of the correspondence of the will with the heart; for\nthere are two things, will and understanding, which reign in the spiritual\nman, that is, in the mind, and there are two things, heart and lungs, which\nreign in the natural man, that is, in the body; and there is correspondence\n(as was said above) of all things of the mind with all thinks of the body;\nfrom which it follows that as the will corresponds to the heart, so the\nunderstanding corresponds to the lungs. Moreover, that the understanding\ncorresponds to the lungs any one may observe in himself, both from his\nthought and from his speech. (1) From thought: No one is able to think\nexcept with the concurrence and concordance of the pulmonary respiration;\nconsequently, when he thinks tacitly he breathes tacitly, if he thinks\ndeeply he breathes deeply; he draws in the breath and lets it out,\ncontracts and expands the lungs, slowly or quickly, eagerly, gently, or\nintently, all in conformity to his thought, thus to the influx of affection\nfrom love; yea, if he hold the breath entirely he is unable to think,\nexcept in his spirit by its respiration, which is not manifestly perceived.\n(2) From speech: Since not the least vocal sound flows forth from the mouth\nwithout the concurrent aid of the lungs, - for the sound, which is\narticulated into words, all comes forth from the lungs through the trachea\nand epiglottis, - therefore, according to the inflation of these bellows\nand the opening of the passage the voice is raised even to a shout, and\naccording to their contraction it is lowered; and if the passage is\nentirely closed speech ceases and thought with it.\n\n383. Since the understanding corresponds to the lungs and thought\ntherefrom to the respiration of the lungs, in the Word, \"soul\" and \"spirit\"\nsignify the understanding; for example:\n\n     Thou shalt love the Lord thy God with all thy heart and with all\n     thy soul (Matt. 22:37).\n\n     God will give a new heart and a new spirit (Ezek. 36:26; Psalm 51:10).\n\nThat \"heart\" signifies the love of the will was shown above; therefore\n\"soul\" and \"spirit\" signify the wisdom of the understanding. That the\nspirit of God, also called the Holy Spirit, means Divine Wisdom, and\ntherefore Divine Truth which is the light of men, may be seen in The\nDoctrine of the New Jerusalem concerning the Lord (n. 50, 51), therefore,\n\n     The Lord breathed on His disciples, and said, Receive ye the Holy\n     Spirit (John 20:22);\n\nfor the same reason it is said that:\n\n     Jehovah God breathed into the nostrils of Adam the breath of lives,\n     and he was made into a living soul (Gen. 2:7);\n\nalso He said to the prophet:\n\n     Prophesy upon the breath, and say unto the wind, Come from the four\n     winds, O breath, and breathe upon these slain, that they may live\n     (Ezek. 37:9);\n\nlikewise in other places; therefore the Lord is called \"the breath of the\nnostrils,\" and \"the breath of life.\" Because respiration passes through\nthe nostrils, perception is signified by them; and an intelligent man is\nsaid to be keen-scented, and an unintelligent man to be dull-scented. For\nthe same reason, spirit and wind in the Hebrew, and in some other\nlanguages, are the same word; for the word spirit is derived from a word\nthat means breathing; and therefore when a man dies he is said to give\nup the ghost [anima]. It is for the same reason that men believe the\nspirit to be wind, or an airy something like breath breathed out from the\nlungs, and the soul to be of like nature. From all this it can be seen\nthat to \"love God with all the heart and all the soul\" means to love Him\nwith all the love and with all the understanding, and to \"give a new heart\nand a new spirit\" means to give a new will and a new understanding.\nBecause \"spirit\" signifies understanding, it is said of Bezaleel:\n\n     That he was filled with the spirit of wisdom, of intelligence, and\n     of knowledge (Exod. 31:3);\n\nand of Joshua:\n\n     That he was filled with the spirit of wisdom (Deut. 34:9);\n\nand Nebuchadnezzar says of Daniel:\n\n     That an excellent spirit of knowledge, of intelligence, and of\n     wisdom, was in him (Dan. 5:11, 12, 14);\n\nand it is said in Isaiah:\n\n     They that err in spirit shall learn intelligence (29:24);\n\nlikewise in many other places.\n\n384. Since all things of the mind have relation to the will and\nunderstanding, and all things of the body to the heart and lungs, there\nare in the head two brains, distinct from each other as will and\nunderstanding are distinct. The cerebellum is especially the organ of\nthe will, and the cerebrum of the understanding. Likewise the heart and\nlungs in the body are distinct from the remaining parts there. They are\nseparated by the diaphragm, and are enveloped by their own covering,\ncalled the pleura, and form that part of the body called the chest. In\nthe other parts of the body, called members, organs, and viscera, there\nis a joining together of the two, and thus there are pairs; for instance,\nthe arms, hands, loins, feet, eyes, and nostrils; and within the body\nthe kidneys, ureters, and testicles; and the viscera which are not in\npairs are divided into right and left. Moreover, the brain itself is\ndivided into two hemispheres, the heart into two ventricles, and the\nlungs into two lobes; the right of all these having relation to the good\nof truth, and the left to the truth of good, or, what is the same, the\nright having relation to the good of love from which is the truth of\nwisdom, and the left having relation to the truth of wisdom which is\nfrom the good of love. And because the conjunction of good and truth is\nreciprocal, and by means of that conjunction the two become as it were\none, therefore the pairs in man act together and conjointly in functions,\nmotions, and senses.\n\n385. (5) By means of this correspondence many arcana relating to the will\nand understanding, thus also to love and wisdom, may be disclosed. In the\nworld it is scarcely known what the will is or what love is, for the\nreason that man is not able, by himself, to love, and from love to will,\nalthough he is able as it were by himself to exercise intelligence and\nthought; just as he is not able of himself to cause the heart to beat,\nalthough he is able of himself to cause the lungs to respire. Now because\nit is scarcely known in the world what the will is or what love is, but\nit is known what the heart and the lungs are, - for these are objects of\nsight and can be examined, and have been examined and described by\nanatomists, while the will and the understanding are not objects of sight,\nand cannot be so examined - therefore when it is known that these\ncorrespond, and by correspondence act as one, many arcana relating to\nthe will and understanding may be disclosed that could not otherwise be\ndisclosed; those for instance relating to the conjunction of the will\nwith the understanding, and the reciprocal conjunction of the\nunderstanding with the will; those relating to the conjunction of love\nwith wisdom, and the reciprocal conjunction of wisdom with love; also\nthose relating to the derivation of love into affections, and to the\nconsociation of affections, to their influx into perceptions and\nthoughts, and finally their influx according to correspondence into the\nbodily acts and senses. These and many other arcana may be both disclosed\nand illustrated by the conjunction of the heart and lungs, and by the\ninflux of the blood from the heart into the lungs, and reciprocally from\nthe lungs into the heart, and therefrom through the arteries into all the\nmembers, organs and viscera of the body.\n\n386. (6) Man's mind is his spirit, and the spirit is the man, while the\nbody is an external by means of which the mind or spirit feels and acts\nin its world. That man's mind is his spirit, and that the spirit is the\nman, can hardly enter the faith of those who have supposed the spirit to\nbe wind, and the soul to be an airy something like breath breathed out\nfrom the lungs. For they say, How can the spirit, when it is spirit, be\nthe man, and how can the soul, when it is soul, be the man? They think\nin the same way of God because He is called a Spirit. This idea of the\nspirit and the soul has come from the fact that spirit and wind in some\nlanguages are the same word; also, that when a man dies, he is said to\ngive up the ghost or spirit; also, that life returns, after suffocation\nor swooning, when the spirit or breath of the lungs comes back. Because\nin these cases nothing but the breath or air is perceived, it is concluded\nfrom the eye and bodily sense that the spirit and soul of man after death\nis not the man. From this corporeal conclusion about the spirit and soul,\nvarious hypotheses have arisen, and these have given birth to a belief\nthat man after death does not become a man until the day of the last\njudgment, and that meanwhile his spirit remains somewhere or other\nawaiting reunion with the body, according to what has been shown in the\nContinuation concerning the Last Judgment (n. 32-38). Because man's mind\nis his spirit, the angels, who also are spirits, are called minds.\n\n387. Man's mind is his spirit, and the spirit is the man, because by the\nmind all things of man's will and understanding are meant, which things\nare in first principles in the brains and in derivatives in the body;\ntherefore in respect to their forms they are all things of man. This\nbeing so, the mind (that is, the will and understanding) impels the body\nand all its belongings at will. Does not the body do whatever the mind\nthinks and wills? Does not the mind incite the ear to hear, and direct\nthe eye to see, move the tongue and the lips to speak, impel the hands\nand fingers to do whatever it pleases, and the feet to walk whither it\nwill? Is the body, then, anything but obedience to its mind; and can the\nbody be such unless the mind is in its derivatives in the body? Is it\nconsistent with reason to think that the body acts from obedience simply\nbecause the mind so wills? in which case they should be two, the one above\nand the other below, one commanding, the other obeying. As this is in no\nway consistent with reason, it follows that man's life is in its first\nprinciples in the brains, and in its derivatives in the body (according\nto what has been said above, n. 365); also that such as life is in first\nprinciples, such it is in the whole and in every part (n. 366); and by\nmeans of these first principles life is in the whole from every part, and\nin every part from the whole (n. 367). That all things of the mind have\nrelation to the will and understanding, and that the will and understanding\nare the receptacles of love and wisdom from the Lord, and that these two\nmake the life of man, has been shown in the preceding pages.\n\n388. From what has now been said it can also be seen that man's mind is\nthe man himself. For the primary texture of the human form, that is, the\nhuman form itself with each and every thing thereof, is from first\nprinciples continued from the brain through the nerves, in the manner\ndescribed above. It is this form into which man comes after death, who\nis then called a spirit or an angel, and who is in all completeness a man,\nbut a spiritual man. The material form that is added and superinduced in\nthe world, is not a human form by itself, but only by virtue of the\nspiritual form, to which it is added and superinduced that man may be\nenabled to perform uses in the natural world, and also to draw to himself\nout of the purer substances of the world a fixed containant of spiritual\nthings, and thus continue and perpetuate life. It is a truth of angelic\nwisdom that man's mind, not alone in general, but in every particular, is\nin a perpetual conatus toward the human form, for the reason that God is\na Man.\n\n389. That man may be man there must be no part lacking, either in head or\nin body, that has existence in the complete man; since there is nothing\ntherein that does not enter into the human form and constitute it; for it\nis the form of love and wisdom, and this, in itself considered, is Divine.\nIn it are all terminations of love and wisdom, which in God-Man are\ninfinite, but in His image, that is, in man, angel, or spirit, are finite.\nIf any part that has existence in man were lacking, there would be lacking\nsomething of termination from the love and wisdom corresponding to it,\nwhereby the Lord might be from firsts in outmosts with man, and might from\nHis Divine Love through His Divine Wisdom provide uses in the created\nworld.\n\n390. (7) The conjunction of man's spirit with his body is by means of the\ncorrespondence of his will and understanding with his heart and lungs, and\ntheir separation is from non- correspondence. As it has heretofore been\nunknown that man's mind, by which is meant the will and understanding, is\nhis spirit, and that the spirit is a man; and as it has been unknown that\nman's spirit, as well as his body, has a pulse and respiration, it could\nnot be known that the pulse and respiration of the spirit in man flow into\nthe pulse and respiration of his body and produce them. Since, then, man's\nspirit, as well as his body, enjoys a pulse and respiration, it follows\nthat there is a like correspondence of the pulse and respiration of man's\nspirit with the pulse and respiration of his body, - for, as was said, his\nmind is his spirit, - consequently, when the two pairs of motions cease to\ncorrespond, separation takes place, which is death. Separation or death\nensues when from any kind of disease or accident the body comes into such\na state as to be unable to act in unison with its spirit, for thus\ncorrespondence perishes, and with it conjunction; not, however, when\nrespiration alone ceases, but when the heart's pulsation ceases. For so\nlong as the heart is moved, love with its vital heat remains and preserves\nlife, as is evident in cases of swoon and suffocation, and in the condition\nof fetal life in the womb. In a word, man's bodily life depends on the\ncorrespondence of its pulse and respiration with the pulse and respiration\nof his spirit; and when that correspondence ceases, the bodily life ceases,\nand his spirit departs and continues its life in the spiritual world,\nwhich is so similar to his life in the natural world that he does not know\nthat he has died. Men generally enter the spiritual world two days after\nthe death of the body. For I have spoken with some after two days.\n\n391. That a spirit, as well as a man on earth in the body enjoys a pulse\nand a respiration, can only be proved by spirits and angels themselves,\nwhen privilege is granted to speak with them. This privilege has been\ngranted to me. When questioned about the matter they declared that they\nare just as much men as those in the world are, and possess a body as well\nas they, but a spiritual body, and feel the beat of the heart in the\nchest, and the beat of the arteries in the wrist, just as men do in the\nnatural world. I have questioned many about the matter, and they all gave\nlike answer. That man's spirit respires within his body has been granted\nme to learn by personal experience. On one occasion angels were allowed to\ncontrol my respiration, and to diminish it at pleasure, and at length to\nwithdraw it, until only the respiration of my spirit remained, which I\nthen perceived by sense. A like experience was granted me when permitted\nto learn the state of the dying (as may be seen in the work on Heaven and\nHell, n. 449). I have sometimes been brought into the respiration of my\nspirit only, which I have then sensibly perceived to be in accord with\nthe common respiration of heaven. Also many times I have been in a state\nlike that of angels, and also raised up into heaven to them, and being\nthen out of the body in spirit, I talked with angels with a respiration\nin like manner as in the world. From this and other personal evidence it\nhas been made clear to me that man's spirit respires, not only in the body\nbut also after it has left the body; that the respiration of the spirit is\nso silent as not to be perceptible to man; and that it inflows into the\nmanifest respiration of the body almost as cause flows into effect, or\nthought into the lungs and through the lungs into speech. From all this\nit is also evident that conjunction of spirit and body in man is by means\nof the correspondence of the cardiac and pulmonic movement in both.\n\n392. These two movements, the cardiac and the pulmonic, derive their\norigin and persistence from this, that the whole angelic heaven, in\ngeneral and in particular, is in these two movements of life; and the\nwhole angelic heaven is in these movements because the Lord pours them\nin from the sun, where He is, and which is from Him; for these two\nmovements are maintained by that sun from the Lord. It is evident that\nsuch is their origin since all things of heaven and all things of the\nworld depend on the Lord through that sun in a connection, by virtue of\nform, like a chain-work from the first to outmosts, also since the life\nof love and wisdom is from the Lord, and all the forces of the universe\nare from life. That the variation of these movements is according to the\nreception of love and wisdom, also follows.\n\n393. More will be said in what follows of the correspondence of these\nmovements, as what the nature of that correspondence is in those who\nrespire with heaven, and what it is in those who respire with hell; also\nwhat it is in those who speak with heaven, but think with hell, thus what\nit is with hypocrites, flatterers, deceivers, and others.\n\n394. FROM THE CORRESPONDENCE OF THE HEART WITH THE WILL AND OF THE LUNGS\nWITH THE UNDERSTANDING, EVERYTHING MAY BE KNOWN THAT CAN BE KNOWN ABOUT\nTHE WILL AND UNDERSTANDING, OR ABOUT LOVE AND WISDOM, THEREFORE ABOUT THE\nSOUL OF MAN.\n\nMany in the learned world have wearied themselves with inquiries\nrespecting the soul; but as they knew nothing of the spiritual world,\nor of man's state after death, they could only frame theories, not about\nthe nature of the soul, but about its operation on the body. Of the\nnature of the soul they could have no idea except as something most pure\nin the ether, and of its containing form they could have no idea except\nas being ethereal. But knowing that the soul is spiritual, they dared not\nsay much about the matter openly, for fear of ascribing to the soul\nsomething natural. With this conception of the soul, and yet knowing that\nthe soul operates on the body, and produces all things in it that relate\nto its sensation and motion, they have wearied themselves, as was said,\nwith inquiries respecting the operation of the soul on the body. This\nhas been held by some to be effected by influx, and by some to be effected\nby harmony. But as this investigation has disclosed nothing in which the\nmind anxious to see the real truth can acquiesce, it has been granted me\nto speak with angels, and to be enlightened on the subject by their wisdom;\nthe fruits of which are as follows: Man's soul, which lives after death,\nis his spirit, and is in complete form a man; the soul of this form is the\nwill and understanding, and the soul of these is love and wisdom from the\nLord; these two are what constitute man's life, which is from the Lord\nabove; yet for the sake of man's reception of Him, He causes life to appear\nas if it were man's; but that man may not claim life for himself as his,\nand thus withdraw himself from this reception of the Lord, the Lord has\nalso taught that everything of love, which is called good, and everything\nof wisdom, which is called truth, is from Him, and nothing of these from\nman; and as these two are life, that everything of life which is life is\nfrom Him.\n\n395. Since the soul in its very esse is love and wisdom, and these two in\nman are from the Lord, there are created in man two receptacles, which are\nalso the abodes of the Lord in man; one for love, the other for wisdom,\nthe one for love called the will, the other for wisdom called the\nunderstanding. Now since Love and Wisdom in the Lord are one distinctly\n(as may be seen above, n. 17-22), and Divine Love is of His Divine Wisdom,\nand Divine Wisdom is of His Divine Love (n. 34-39), and since these so go\nforth from God-Man, that is, from the Lord, therefore these two\nreceptacles and abodes of the Lord in man, the will and understanding, are\nso created by the Lord as to be distinctly two, and yet make one in every\noperation and every sensation; for in these the will and understanding\ncannot be separated. Nevertheless, to enable man to become a receptacle\nand an abode of the Lord, it is provided, as necessary to this end, that\nman's understanding can be raised above his proper love into some light of\nwisdom in the love of which the man is not, and that he can thereby see\nand be taught how he must live if he would come also into that higher\nlove, and thus enjoy eternal happiness. But by the misuse of this power\nto elevate the understanding above his proper love, man has subverted in\nhimself that which might have been the receptacle and abode of the Lord\n(that is, of love and wisdom from the Lord), by making the will an abode\nfor the love of self and the world, and the understanding an abode for\nwhatever confirms those loves. From this it has come that these two abodes,\nthe will and understanding, have become abodes of infernal love, and by\nconfirmations in favor of these loves, abodes of infernal thought, which\nin hell is esteemed as wisdom.\n\n396. The reason why the love of self and love of the world are infernal\nloves, and yet man has been able to come into them and thus subvert the\nwill and understanding within him, is as follows: the love of self and\nthe love of the world by creation are heavenly loves; for they are loves\nof the natural man serviceable to spiritual loves, as a foundation is to\na house. For man, from the love of self and the world, seeks the welfare\nof his body, desires food, clothing, and habitation, is solicitous for\nthe welfare of his family, and to secure employment for the sake of use,\nand even, in the interest of obedience, to be honored according to the\ndignity of the affairs which he administers, and to find delight and\nrefreshment in worldly enjoyment; yet all this for the sake of the end,\nwhich must be use For through these things man is in a state to serve the\nLord and to serve the neighbor. When, however, there is no love of serving\nthe Lord and serving the neighbor, but only a love of serving himself by\nmeans of the world, then from being heavenly that love becomes hellish,\nfor it causes a man to sink his mind and disposition in what is his own,\nand that in itself is wholly evil.\n\n397. Now that man may not by the understanding be in heaven while by the\nwill he is in hell, as is possible, and may thereby have a divided mind,\nafter death everything of the understanding which transcends its own love\nis removed; whereby it comes that in everyone the will and understanding\nfinally make one. With those in heaven the will loves good and the\nunderstanding thinks truth; but with those in hell the will loves evil\nand the understanding thinks falsity. The same is true of man in this\nworld when he is thinking from his spirit, as he does when alone; yet\nmany, so long as they are in the body, when they are not alone think\notherwise. They then think otherwise because they raise their\nunderstanding above the proper love of their will, that is, of their\nspirit. These things have been said, to make known that the will and\nunderstanding are two distinct things, although created to act as one,\nand that they are made to act as one after death, if not before.\n\n398. Now since love and wisdom, and therefore will and understanding, are\nwhat are called the soul, and how the soul acts upon the body, and effects\nall its operations, is to be shown in what follows, and since this may be\nknown from the correspondence of the heart with the will, and of the lungs\nwith the understanding, by means of that correspondence what follows has\nbeen disclosed:\n\n(1) Love or the will is man's very life.\n\n(2) Love or the will strives unceasingly towards the human form and all\nthings of that form.\n\n(3) Love or the will is unable to effect anything by its human form\nwithout a marriage with wisdom or the understanding.\n\n(4) Love or the will prepares a house or bridal chamber for its future\nwife, which is wisdom or the understanding.\n\n(5) Love or the will also prepares all things in its human form, that it\nmay act conjointly with wisdom or the understanding.\n\n(6) After the nuptials, the first conjunction is through affection for\nknowing, from which springs affection for truth.\n\n(7) The second conjunction is through affection for understanding, from\nwhich springs perception of truth.\n\n(8) The third conjunction is through affection for seeing truth, from\nwhich springs thought.\n\n(9) Through these three conjunctions love or the will is in its sensitive\nlife and in its active life.\n\n(10) Love or the will introduces wisdom or the understanding into all\nthings of its house.\n\n(11) Love or the will does nothing except in conjunction with wisdom or\nthe understanding.\n\n(12) Love or the will conjoins itself to wisdom or the understanding,\nand causes wisdom or the understanding to be reciprocally conjoined to it.\n\n(13) Wisdom or the understanding, from the potency given to it by love\nor the will, can be elevated, and can receive such things as are of light\nout of heaven, and perceive them.\n\n(14) Love or the will can in like manner be elevated and can perceive such\nthings as are of heat out of heaven, provided it loves its consort in that\ndegree.\n\n(15) Otherwise love or the will draws down wisdom or the understanding\nfrom its elevation, that it may act as one with itself.\n\n(16) Love or the will is purified by wisdom in the understanding, if they\nare elevated together.\n\n(17) Love or the will is defiled in the understanding and by it, if they\nare not elevated together.\n\n(18) Love, when purified by wisdom in the understanding, becomes spiritual\nand celestial.\n\n(19) Love, when defiled in the understanding and by it, becomes natural\nand sensual.\n\n(20) The capacity to understand called rationality, and the capacity to\nact called freedom, still remain.\n\n(21) Spiritual and celestial love is love towards the neighbor and love\nto the Lord; and natural and sensual love is love of the world and love\nof self.\n\n(22) It is the same with charity and faith and their conjunction as with\nthe will and understanding and their conjunction.\n\n399. (1) Love or the will is man's very life. This follows from the\ncorrespondence of the heart with the will (considered above, n. 378-381).\nFor as the heart acts in the body, so does the will act in the mind; and\nas all things of the body depend for existence and motion upon the heart,\nso do all things of the mind depend for existence and life upon the will.\nIt is said, upon the will, but this means upon the love, because the will\nis the receptacle of love, and love is life itself (see above, n. 1-3),\nand love, which is life itself, is from the Lord alone. By the heart and\nits extension into the body through the arteries and veins it can be seen\nthat love or the will is the life of man, for the reason that things that\ncorrespond to each other act in a like manner, except that one is natural\nand the other spiritual. How the heart acts in the body is evident from\nanatomy, which shows that wherever the heart acts by means of the vessels\nput forth from it, everything is alive or subservient to life; but where\nthe heart by means of its vessels does not act, everything is lifeless.\nMoreover, the heart is the first and last thing to act in the body. That\nit is the first is evident from the fetus, and that it is the last is\nevident from the dying, and that it may act without the cooperation of\nthe lungs is evident from cases of suffocation and swooning; from which\nit can be seen that the life of the mind depends solely upon the will,\nin the same way as the substitute life of the body depends on the heart\nalone; and that the will lives when thought ceases, in the same way as\nthe heart lives when breathing ceases. This also is evident from the\nfetus, from the dying, and from cases of suffocation and swooning. From\nwhich it follows that love or the will is man's very life.\n\n400. (2) Love or the will strives unceasingly towards the human form and\nall things of that form. This is evident from the correspondence of heart\nand will. For it is known that all things of the body are formed in the\nwomb, and that they are formed by means of fibers from the brains and\nblood vessels from the heart, and that out of these two the tissues of\nall organs and viscera are made; from which it is evident that all things\nof man have their existence from the life of the will, which is love, from\ntheir first principles, out of the brains, through the fibers; and all\nthings of his body out of the heart through the arteries and veins. From\nthis it is clearly evident that life (which is love and the will\ntherefrom), strives unceasingly towards the human form. And as the human\nform is made up of all the things there are in man, it follows that love\nor the will is in a continual conatus and effort to form all these. There\nis such a conatus and effort towards the human form, because God is a Man,\nand Divine Love and Divine Wisdom is His life, and from His life is\neverything of life. Any one can see that unless Life which is very Man\nacted into that which in itself is not life, the formation of anything\nsuch as exists in man would be impossible, in whom are thousands of\nthousands of things that make a one, and that unanimously aspire to an\nimage of the Life from which they spring, that man may become a receptacle\nand abode of that Life. From all this it can be seen that love, and out\nof the love the will, and out of the will the heart, strive unceasingly\ntowards the human form.\n\n401. (3) Love or the will is unable to effect anything by its human form\nwithout a marriage with wisdom or the understanding. This also is evident\nfrom the correspondence of the heart with the will. The embryo man lives\nby the heart, not by the lungs. For in the fetus the blood does not flow\nfrom the heart into the lungs, giving it the ability to respire; but it\nflows through the foramen ovale into the left ventricle of the heart;\nconsequently the fetus is unable to move any part of its body, but lies\nenswathed, neither has it sensation, for its organs of sense are closed.\nSo is it with love or the will, from which the fetus lives indeed, though\nobscurely, that is, without sensation or action. But as soon as the lungs\nare opened, which is the case after birth, he begins to feel and act, and\nlikewise to will and think. From all this it can be seen, that love or the\nwill is unable to effect anything by means of its human form without a\nmarriage with wisdom or the understanding.\n\n402. (4) Love or the will prepares a house or bridal chamber for its\nfuture wife, which is wisdom or the understanding. In the created universe\nand in each of its particulars there is a marriage of good and truth; and\nthis is so because good is of love and truth is of wisdom, and these two\nare in the Lord, and out of Him all things are created. How this marriage\nhas existence in man can be seen mirrored in the conjunction of the heart\nwith the lungs; since the heart corresponds to love or good, and the lungs\nto wisdom or truth (see above, n. 378-381, 382-385). From that conjunction\nit can be seen how love or the will betroths to itself wisdom or the\nunderstanding, and afterwards weds it, that is, enters into a kind of\nmarriage with it. Love betroths to itself wisdom by preparing for it a\nhouse or bridal chamber, and marries it by conjoining it to itself by\naffections, and afterwards lives wisely with it in that house. How this is\ncannot be fully described except in spiritual language, because love and\nwisdom, consequently will and understanding, are spiritual; and spiritual\nthings can, indeed, be expressed in natural language, but can be perceived\nonly obscurely, from a lack of knowledge of what love is, what wisdom is,\nwhat affections for good are, and what affections for wisdom, that is,\naffections for truth, are. Yet the nature of the betrothal and of the\nmarriage of love with wisdom, or of will with understanding, can be seen\nby the parallel that is furnished by their correspondence with the heart\nand lungs. What is true of these is true of love and wisdom, so entirely\nthat there is no difference whatever except that one is natural and the\nother spiritual. Thus it is evident from the heart and lungs, that the\nheart first forms the lungs, and afterwards joins itself to them; it forms\nthe lungs in the fetus, and joins itself to them after birth. This the\nheart does in its abode which is called the breast, where the two are\nencamped together, separated from the other parts of the body by a\npartition called the diaphragm and by a covering called the pleura. So it\nis with love and wisdom or with will and understanding.\n\n403. (5) Love or the will prepares all things in its own human form, that\nit may act conjointly with wisdom or the understanding. We say, will and\nunderstanding, but it is to be carefully borne in mind that the will is\nthe entire man; for it is the will that, with the understanding, is in\nfirst principles in the brains, and in derivatives in the body,\nconsequently in the whole and in every part (see above, n. 365-367). From\nthis it can be seen that the will is the entire man as regards his very\nform, both the general form and the particular form of all parts; and that\nthe understanding is its partner, as the lungs are the partner of the\nheart. Beware of cherishing an idea of the will as something separate from\nthe human form, for it is that same form. From this it can be seen not\nonly how the will prepares a bridal chamber for the understanding, but\nalso how it prepares all things in its house (which is the whole body)\nthat it may act conjointly with the understanding. This it prepares in\nsuch a way that as each and every thing of the body is conjoined to the\nwill, so is it conjoined to the understanding; in other words, that as\neach and everything of the body is submissive to the will, so is it\nsubmissive to the understanding. How each and every thing of the body is\nprepared for conjunction with the understanding as well as with the will,\ncan be seen in the body only as in a mirror or image, by the aid of\nanatomical knowledge, which shows how all things in the body are so\nconnected, that when the lungs respire each and every thing in the entire\nbody is moved by the respiration of the lungs, and at the same time from\nthe beating of the heart. Anatomy shows that the heart is joined to the\nlungs through the auricles, which are continued into the interiors of the\nlungs; also that all the viscera of the entire body are joined through\nligaments to the chamber of the breast; and so joined that when the lungs\nrespire, each and all things, in general and in particular, partake of\nthe respiratory motion. Thus when the lungs are inflated, the ribs expand\nthe thorax, the pleura is dilated, and the diaphragm is stretched wide,\nand with these all the lower parts of the body, which are connected with\nthem by ligaments therefrom, receive some action through the pulmonic\naction; not to mention further facts, lest those who have no knowledge\nof anatomy, on account of their ignorance of its terms should be confused\nin regard to the subject. Consult any skillful and discerning anatomist\nwhether all things in the entire body, from the breast down be not so\nbound together, that when the lungs expand by respiration, each and all\nof them are moved to action synchronous with the pulmonic action. From\nall this the nature of the conjunction prepared by the will between the\nunderstanding and each and every thing of the human form is now evident.\nOnly explore the connections well and scan them with an anatomical eye;\nthen, following the connections, consider their cooperation with the\nbreathing lungs and with the heart; and finally, in thought, substitute\nfor the lungs the understanding, and for the heart the will, and you will\nsee.\n\n404. (6) After the nuptials, the first conjunction is through affection\nfor knowing, from which springs affection for truth. By the nuptials is\nmeant man's state after birth, from a state of ignorance to a state of\nintelligence, and from this to a state of wisdom. The first state which\nis one of pure ignorance, is not meant here by nuptials, because there\nis then no thought from the understanding, and only an obscure affection\nfrom the love or will. This state is initiatory to the nuptials. In the\nsecond state, which belongs to man in childhood, there is, as we know, an\naffection for knowing, by means of which the infant child learns to speak\nand to read, and afterwards gradually learns such things as belong to the\nunderstanding. That it is love, belonging to the will, that effects this,\ncannot be doubted; for unless it were effected by love or the will it\nwould not be done. That every man has, after birth, an affection for\nknowing, and through that acquires the knowledge by which his\nunderstanding is gradually formed, enlarged, and perfected, is\nacknowledged by every one who thoughtfully takes counsel of experience.\nIt is also evident that from this comes affection for truth; for when man,\nfrom affection for knowing, has become intelligent, he is led not so much\nby affection for knowing as by affection for reasoning and forming\nconclusions on subjects which he loves, whether economical or civil or\nmoral. When this affection is raised to spiritual things, it becomes\naffection for spiritual truth. That its first initiatory state was\naffection for knowing, may be seen from the fact that affection for truth\nis an exalted affection for knowing; for to be affected by truths is the\nsame as to wish from affection to know them, and when found, to drink\nthem in from the joy of affection.\n\n(7) The second conjunction is through affection for understanding, from\nwhich springs perception of truth. This is evident to any one who is\nwilling by rational insight to examine the matter. From rational insight\nit is clear that affection for truth and perception of truth are two\npowers of the understanding, which in some persons harmonize as one, and\nin others do not. They harmonize as one in those who wish to perceive\ntruths with the understanding, but do not in those who only wish to know\ntruths. It is also clear that every one is in perception of truth so far\nas he is in an affection for understanding; for if you take away affection\nfor understanding truth, there will be no perception of truth; but give\nthe affection for understanding truth, and there will be perception of\ntruth according to the degree of affection for it. No man of sound reason\never lacks perception of truth, so long as he has affection for\nunderstanding truth. That every man has a capacity to understand truth,\nwhich is called rationality, has been shown above.\n\n(8) The third conjunction is through affection for seeing truth, from\nwhich springs thought. That affection for knowing is one thing, affection\nfor understanding another, and affection for seeing truth another, or that\naffection for truth is one thing, perception of truth another, and thought\nanother, is seen but obscurely by those who cannot perceive the operations\nof the mind as distinct, but is seen clearly by those who can. This is\nobscurely seen by those who do not perceive the operations of the mind as\ndistinct, because with those who are in affection for truth and in\nperception of truth, these operations are simultaneous in the thought, and\nwhen simultaneous they cannot be distinguished. Man is in manifest thought\nwhen his spirit thinks in the body, which is especially the case when he\nis in company with others; but when he is in affection for understanding,\nand through that comes into perception of truth, he is then in the thought\nof his spirit, which is meditation. This passes, indeed, into the thought\nof the body, but into silent thought; for it is above bodily thought, and\nlooks upon what belongs to thought from the memory as below itself,\ndrawing therefrom either conclusions or confirmations. But real affection\nfor truth is perceived only as a pressure of will from something\npleasurable which is interiorly in meditation as its life, and is little\nnoticed. From all this it can now be seen that these three, affection for\ntruth, perception of truth, and thought, follow in order from love, and\nthat they have existence only in the understanding. For when love enters\ninto the understanding, which it does when their conjunction is\naccomplished, it first brings forth affection for truth, then affection\nfor understanding that which it knows, and lastly, affection for seeing\nin the bodily thought that which it understands; for thought is nothing\nbut internal sight. It is true that thought is the first to be manifest,\nbecause it is of the natural mind; but thought from perception of truth\nwhich is from affection for truth is the last to be manifest; this thought\nis the thought of wisdom, but the other is thought from the memory through\nthe sight of the natural mind. All operations of love or the will not\nwithin the understanding have relation not to affections for truth, but\nto affections for good.\n\n405. That these three from the will's love follow in order in the\nunderstanding can, indeed, be comprehended by the rational man but yet\ncannot be clearly seen and thus so proved as to command belief. But as\nlove that is of the will acts as one with the heart by correspondence,\nand wisdom that is of the understanding acts as one with the lungs (as\nhas been shown above) therefore what has been said (in n. 404) about\naffection for truth, perception of truth, and thought, can nowhere be\nmore clearly seen and proved than in the lungs and the mechanism thereof.\nThese, therefore, shall be briefly described. After birth, the heart\ndischarges the blood from its right ventricle into the lungs; and after\npassing through these it is emptied into the left ventricle: thus the\nheart opens the lungs. This it does through the pulmonary arteries and\nveins. The lungs have bronchial tubes which ramify, and at length end in\nair-cells, into which the lungs admit the air, and thus respire. Around\nthe bronchial tubes and their ramifications there are also arteries and\nveins called the bronchial, arising from the vena azygos or vena cava,\nand from the aorta. These arteries and veins are distinct from the\npulmonary arteries and veins. From this it is evident that the blood\nflows into the lungs by two ways, and flows out from them by two ways.\nThis enables the lungs to respire non-synchronously with the heart. That\nthe alternate movements of the heart and the alternate movements of the\nlungs do not act as one is well known. Now, inasmuch as there is a\ncorrespondence of the heart and lungs with the will and understanding\n(as shown above), and inasmuch as conjunction by correspondence is of\nsuch a nature that as one acts so does the other, it can be seen by the\nflow of the blood out of the heart into the lungs how the will flows into\nthe understanding, and produces the results mentioned just above (n. 404)\nrespecting affection for and perception of truth, and respecting thought.\nBy correspondence this and many other things relating to the subject,\nwhich cannot be explained in a few words, have been disclosed to me.\nWhereas love or the will corresponds to the heart, and wisdom or the\nunderstanding to the lungs, it follows that the blood vessels of the\nheart in the lungs correspond to affections for truth, and the\nramifications of the bronchia of the lungs to perceptions and thoughts\nfrom those affections. Whoever will trace out all the tissues of the\nlungs from these origins, and disclose the analogy with the love of the\nwill and the wisdom of the understanding, will be able to see in a kind\nof image the things mentioned above (n. 404), and thereby attain to a\nconfirmed belief. But since a few only are familiar with the anatomical\ndetails respecting the heart and lungs, and since confirming a thing by\nwhat is unfamiliar induces obscurity, I omit further demonstration of\nthe analogy.\n\n406. (9) Through these three conjunctions love or the will is in its\nsensitive life and in its active life. Love without the understanding,\nor affection which is of love without thought, which is of the\nunderstanding, can neither feel nor act in the body; since love without\nthe understanding is as it were blind, and affection without thought is\nas it were in thick darkness, for the understanding is the light by which\nlove sees. The wisdom of the understanding, moreover, is from the light\nthat proceeds from the Lord as a sun. Since, then, the will's love,\nwithout the light of the understanding, sees nothing and is blind, it\nfollows that without the light of the understanding even the bodily\nsenses would be blind and blunted, not only sight and hearing, but the\nother senses also, - the other senses, because all perception of truth\nis a property of love in the understanding (as was shown above), and all\nthe bodily senses derive their perception from their mind's perception.\nThe same is true of every bodily act; for action from love without\nunderstanding is like man's action in the dark, when he does not know what\nhe is doing; consequently in such action there would be nothing of\nintelligence and wisdom. Such action cannot be called living action, for\naction derives its esse from love and its quality from intelligence.\nMoreover, the whole power of good is by means of truth; consequently good\nacts in truth, and thus by means of truth; and good is of love, and truth\nis of the understanding. From all this it can be seen that love or the\nwill through these three conjunctions (see above, n. 404) is in its\nsensitive life and in its active life.\n\n407. That this is so can be proved to the life by the conjunction of the\nheart with the lungs, because the correspondence between the will and\nthe heart, and between the understanding and the lungs, is such that just\nas the love acts with the understanding spiritually, so does the heart\nact with the lungs naturally: from this, what has been said above can be\nseen as in an image presented to the eye. That man has neither any\nsensitive life nor any active life, so long as the heart and the lungs\ndo not act together, is evident from the state of the fetus or the infant\nin the womb, and from its state after birth. So long as man is a fetus,\nthat is, in the womb, the lungs are closed, wherefore he has no feeling\nnor any action; the organs of sense are closed up, the hands are bound,\nlikewise the feet; but after birth the lungs are opened, and as they are\nopened man feels and acts; the lungs are opened by means of the blood\nsent into them from the heart. That man has neither sensitive life nor\nactive life without the co-operation of the heart and the lungs, is\nevident also in swoons, when the heart alone acts, and not the lungs,\nfor respiration then ceases; in this case there is no sensation and no\naction, as is well known. It is the same with persons suffocated, either\nby water or by anything obstructing the larynx and closing the respiratory\npassage; it is well-known that the man then appears to be dead, he feels\nnothing and does nothing; and yet he is alive in the heart; for he returns\nto both his sensitive and his active life as soon as the obstructions to\nthe lungs are removed. The blood, it is true, circulates in the meantime\nthrough the lungs, but through the pulmonary arteries and veins, not\nthrough the bronchial arteries and veins, and these last are what give\nman the power of breathing. It is the same with the influx of love into\nthe understanding.\n\n408. (10) Love or the will introduces wisdom or the understanding into\nall things of its house. By the house of love or the will is meant the\nwhole man as to all things of his mind; and as these correspond to all\nthings of the body (as shown above), by the house is meant also the whole\nman as to all things of his body, called members, organs, and viscera.\nThat the lungs are introduced into all these things just as the\nunderstanding is introduced into all things of the mind, can be seen from\nwhat has been shown above, namely, that love or the will prepares a house\nor bridal chamber for its future wife, which is wisdom or the understanding\n(n. 402); and that love or the will prepares all things in its own human\nform, that is, in its house, that it may act conjointly with wisdom or the\nunderstanding (n. 403). From what is there said, it is evident that each\nand all things in the whole body are so connected by ligaments issuing\nfrom the ribs, vertebrae, sternum, and diaphragm, and from the peritonaeum\nwhich depends on these, that when the lungs respire all are likewise drawn\nand borne along in alternate movements. Anatomy shows that the alternate\nwaves of respiration even enter into the very viscera to their inmost\nrecesses; for the ligaments above mentioned cleave to the sheaths of the\nviscera, and these sheaths, by their extensions, penetrate to their\ninnermost parts, as do the arteries and veins also by their ramifications.\nFrom this it is evident that the respiration of the lungs is in entire\nconjunction with the heart in each and every thing of the body; and in\norder that the conjunction may be complete in every respect, even the\nheart itself is in pulmonic motion, for it lies in the bosom of the lungs\nand is connected with them by the auricles, and reclines upon the\ndiaphragm, whereby its arteries also participate in the pulmonic motion.\nThe stomach, too, is in similar conjunction with the lungs, by the\ncoherence of its oesophagus with the trachea. These anatomical facts are\nadduced to show what kind of a conjunction there is of love or the will\nwith wisdom or the understanding, and how the two in consort are conjoined\nwith all things of the mind; for the spiritual and the bodily conjunction\nare similar.\n\n409. (11) Love or the will does nothing except in conjunction with wisdom\nor the understanding. For as love has no sensitive nor any active life\napart from the understanding; and as love introduces the understanding\ninto all things of the mind (as was shown above, n. 407, 408), it follows\nthat love or the will does nothing except in conjunction with the\nunderstanding. For what is it to act from love without the understanding?\nSuch action can only be called irrational; for the understanding teaches\nwhat ought to be done and how it ought to be done. Apart from the\nunderstanding love does not know this; consequently such is the marriage\nbetween love and the understanding, that although they are two, they act\nas one. There is a like marriage between good and truth, for good is of\nlove and truth is of the understanding. In every particular thing of the\nuniverse as created by the Lord there is such a marriage, their use\nhaving relation to good, and the form of their use to truth. From this\nmarriage it is that in each and every thing of the body there is a right\nand a left, the right having relation to the good from which truth\nproceeds, and the left to truth from good, thus to their conjunction.\nFrom this it is that there are pairs in man; there are two brains, two\nhemispheres of the brain, two ventricles of the heart, two lobes of the\nlungs, two eyes, ears, nostrils, arms, hands, loins, feet, kidneys,\ntesticles, etc.; and where there are not pairs, there is a right and a\nleft side, all this for the reason that good looks to truth that it may\ntake form, and truth looks to good that it may have being. It is the same\nin the angelic heavens and in their several societies. On this subject\nmore may be seen above (n. 401), where it is shown that love or the will\nis unable to effect anything by its human form without a marriage with\nwisdom or the understanding. Conjunction of evil and falsity, which is\nopposite to the conjunction of good and truth, will be spoken of elsewhere.\n\n410. (12) Love or the will conjoins itself to wisdom or the understanding,\nand causes wisdom or the understanding to be reciprocally conjoined to it.\nThat love or the will conjoins itself to wisdom or the understanding is\nplain from their correspondence with the heart and lungs. Anatomical\nobservation shows that the heart is in its life's motion when the lungs\nare not yet in motion; this it shows by cases of swooning and of\nsuffocation, also by the fetus in the womb and the chick in the egg.\nAnatomical observation shows also that the heart, while acting alone,\nforms the lungs and so adjusts them that it may carry on respiration in\nthem; also that it so forms the other viscera and organs that it may\ncarry on various uses in them, the organs of the face that it may have\nsensation, the organs of motion that it may act, and the remaining parts\nof the body that it may exhibit uses corresponding to the affections of\nlove. From all this it can now for the first time be shown that as the\nheart produces such things for the sake of the various functions which it\nis afterwards to discharge in the body, so love, in its receptacle called\nthe will, produces like things for the sake of the various affections that\nconstitute its form, which is the human form (as was shown above). Now as\nthe first and nearest of love's affections are affection for knowing,\naffection for understanding, and affection for seeing what it knows and\nunderstands, it follows, that for these affections love forms the\nunderstanding and actually enters into them when it begins to feel and\nto act and to think. To this the understanding contributes nothing, as\nis evident from the analogy of the heart and lungs (of which above). From\nall this it can be seen, that love or the will conjoins itself to wisdom\nor the understanding, and not wisdom or the understanding to love or the\nwill; also from this it is evident that knowledge, which love acquires to\nitself by the affection for knowing, and perception of truth, which it\nacquires by the affection for understanding, and thought which it acquires\nby the affection for seeing what it knows and understands, are not of the\nunderstanding but of love. Thoughts, perceptions, and knowledges therefrom,\nflow in, it is true, out of the spiritual world, yet they are received not\nby the understanding but by love, according to its affections in the\nunderstanding. It appears as if the understanding received them, and not\nlove or the will, but this is an illusion. It appears also as if the\nunderstanding conjoined itself to love or the will, but this too, is an\nillusion; love or the will conjoins itself to the understanding, and\ncauses the understanding to be reciprocally conjoined to it. This\nreciprocal conjunction is from love's marriage with wisdom, wherefrom\na conjunction seemingly reciprocal, from the life and consequent power\nof love, is effected. It is the same with the marriage of good and truth;\nfor good is of love and truth is of the understanding. Good does everything\nand it receives truth into its house and conjoins itself with it so far as\nthe truth is accordant. Good can also admit truths which are not accordant;\nbut this it does from an affection for knowing, for understanding, and for\nthinking its own things, whilst it has not as yet determined itself to\nuses, which are its ends and are called its goods. Of reciprocal\nconjunction, that is, the conjunction of truth with good, there is none\nwhatever. That truth is reciprocally conjoined is from the life belonging\nto good. From this it is that every man and every spirit and angel is\nregarded by the Lord according to his love or good, and no one according\nto his intellect, or his truth separate from love or good. For man's life\nis his love (as was shown above), and his life is qualified according as\nhe has exalted his affections by means of truth, that is, according as he\nhas perfected his affections by wisdom. For the affections of love are\nexalted and perfected by means of truths, thus by means of wisdom. Then\nlove acts conjointly with its wisdom, as though from it; but it acts from\nitself through wisdom, as through its own form, and this derives nothing\nwhatever from the understanding, but everything from a kind of\ndetermination of love called affection.\n\n411. All things that favor it love calls its goods, and all things that\nas means lead to goods it calls its truths; and because these are means\nthey are loved and come to be of its affection and thus become affections\nin form; therefore truth is nothing else than a form of the affection that\nis of love. The human form is nothing else than the form of all the\naffections of love; beauty is its intelligence, which it procures for\nitself through truths received either by sight or by hearing, external\nand internal. These are what love disposes into the form of its affections;\nand these forms exist in great variety; but all derive a likeness from\ntheir general form, which is the human. To the love all such forms are\nbeautiful and lovely, but others are unbeautiful and unlovely. From this,\nagain, it is evident that love conjoins itself to the understanding, and\nnot the reverse, and that the reciprocal conjunction is also from love.\nThis is what is meant by love or the will causing wisdom or the\nunderstanding to be reciprocally conjoined to it.\n\n412. What has been said may be seen in a kind of image and thus\ncorroborated by the correspondence of the heart with love and of the\nlungs with the understanding (of which above). For if the heart\ncorresponds to love, its determinations, which are arteries and veins,\ncorrespond to affections, and in the lungs to affections for truth; and\nas there are also other vessels in the lungs called air vessels, whereby\nrespiration is carried on, these vessels correspond to perceptions. It\nmust be distinctly understood that the arteries and veins in the lungs\nare not affections, and that respirations are not perceptions and thoughts,\nbut that they are correspondences, that is, they act correspondently or\nsynchronously; likewise that the heart and the lungs are not the love and\nunderstanding, but correspondences: and inasmuch as they are\ncorrespondences the one can be seen in the other. Whoever from anatomy\nhas come to understand the whole structure of the lungs can see clearly,\nwhen he compares it with the understanding, that the understanding does\nnot act at all by itself, does not perceive nor think by itself, but acts\nwholly by affections which are of love. These, in the understanding, are\ncalled affection for knowing, for understanding, and for seeing truth\n(which have been treated of above). For all states of the lungs depend\non the blood from the heart and from the vena cava and aorta; and\nrespirations, which take place in the bronchial branches, proceed in\naccordance with the state of those vessels; for when the flow of the blood\nstops, respiration stops. Much more may be disclosed by comparing the\nstructure of the lungs with the understanding, to which the lungs\ncorrespond; but as few are familiar with anatomical science, and to try\nto demonstrate or prove anything by what is unknown renders it obscure,\nit is not well to say more on this subject. By what I know of the structure\nof the lungs I am fully convinced that love through its affections conjoins\nitself to the understanding, and that the understanding does not conjoin\nitself to any affection of love, but that it is reciprocally conjoined by\nlove, to the end that love may have sensitive life and active life. But\nit must not be forgotten that man has a twofold respiration, one of the\nspirit and another of the body; and that the respiration of the spirit\ndepends on the fibers from the brains, and the respiration of the body\non the blood-vessels from the heart, and from the vena cava and aorta. It\nis evident, moreover, that thought produces respiration; it is evident,\nalso, that affection, which is of love, produces thought, for thought\nwithout affection is precisely like respiration without a heart, a thing\nimpossible. From this it is clear that affection, which is of love,\nconjoins itself to thought, which is of the understanding (as was said\nabove), in like manner as the heart does in the lungs.\n\n413. (13) Wisdom or the understanding, from the potency given to it by\nlove, can be elevated and can receive such things as are of light out\nof heaven, and perceive them. That man has the ability to perceive arcana\nof wisdom when he hears them, has been shown above in many places. This\ncapacity of man is called rationality. It belongs to every man by creation.\nIt is the capacity to understand things interiorly, and to decide what is\njust and right, and what is good and true; and by it man is distinguished\nfrom beasts. This, then, is what is meant when it is said, that the\nunderstanding can be elevated and receive things that are of light out of\nheaven, and perceive them. That this is so can also be seen in a kind of\nimage in the lungs, for the reason that the lungs correspond to the\nunderstanding. In the lungs it can be seen from their cellular substance,\nwhich consists of bronchial tubes continued down to the minutest air-cells,\nwhich are receptacles of air in respirations; these are what the thoughts\nmake one with by correspondence. This cell-like substance is such that it\ncan be expanded and contracted in a twofold mode, in one mode with the\nheart, in the other almost separate from the heart. In the former, it is\nexpanded and contracted through the pulmonary arteries and veins, which\nare from the heart alone; in the latter, through the bronchial arteries\nand veins, which are from the vena cava and aorta, and these vessels are\noutside of the heart. This takes place in the lungs for the reason that\nthe understanding is capable of being raised above its proper love, which\ncorresponds to the heart, and to receive light from heaven. Still, when\nthe understanding is raised above its proper love, it does not withdraw\nfrom it, but derives from it what is called the affection for knowing and\nunderstanding, with a view to somewhat of honor, glory, or gain in the\nworld; this clings to every love as a surface, and by it the love shines\non the surface; but with the wise, the love shines through. These things\nrespecting the lungs are brought forward to prove that the understanding\ncan be elevated and can receive and perceive things that are of the light\nof heaven; for the correspondence is plenary. To see from correspondence\nis to see the lungs from the understanding, and the understanding from\nthe lungs, and thus from both together to perceive proof.\n\n414. (14) Love or the will can in like manner be elevated and can receive\nsuch things as are of heat out of heaven provided it loves wisdom, its\nconsort, in that degree. That the understanding can be elevated into the\nlight of heaven, and from that light draw forth wisdom, has been shown in\nthe preceding chapter and in many places above; also that love or the will\ncan be elevated as well, provided it loves those things that are of the\nlight of heaven or that are of wisdom, has also been shown in many places.\nYet love or the will cannot be thus elevated through anything of honor,\nglory, or gain as an end, but only through a love of use, thus not for\nthe sake of self, but for the sake of the neighbor; and because this love\nis given only by the Lord out of heaven, and is given by the Lord when\nman flees from evils as sins, therefore it is that love or the will can\nbe elevated by these means, and cannot without these means. But love or\nthe will is elevated into heaven's heat, while the understanding is\nelevated into its light. When both are elevated, a marriage of the two\ntakes place there, which is called celestial marriage, because it is a\nmarriage of celestial love and wisdom; consequently it is said that love\nalso is elevated if it loves wisdom, its consort, in that degree. The\nlove of wisdom, that is, the genuine love of the human understanding is\nlove towards the neighbor from the Lord. It is the same with light and\nheat in the world. Light exists without heat and with heat; light is\nwithout heat in winter time, and with heat in summer time; and when heat\nis with light all things flourish. The light with man that corresponds\nto the light of winter is wisdom without its love; and the light with man\nthat corresponds to the light of summer is wisdom with its love.\n\n415. This conjunction and disjunction of wisdom and love can be seen\neffigied, as it were, in the conjunction of the lungs with the heart.\nFor the heart can be conjoined to the clustering vesicles of the bronchia\nby blood sent out from itself, and also by blood sent out not from itself\nbut from the vena cava and the aorta. Thereby the respiration of the body\ncan be separated from the respiration of the spirit; but when blood from\nthe heart alone acts the respirations cannot be separated. Now since\nthoughts act as one with respirations by correspondence it is plain, from\nthe twofold state of the lungs in respirations, that man is able to think\nand from thoughts to speak and act in one way when in company with others,\nand to think and from thought to speak and act in another way when not in\ncompany, that is, when he has no fear of loss of reputation; for he can\nthen think and speak against God, the neighbor, the spiritual things of\nthe church, and against moral and civil laws; and he can also act contrary\nto them, by stealing, by being revengeful, by blaspheming, by committing\nadultery. But in company with others, where he is afraid of losing\nreputation, he can talk, preach and act precisely like a spiritual,\nmoral and civil man. From all this it can be seen that love or the will\nas well as the understanding can be elevated and can receive such things\nas are of the heat or love of heaven, provided it loves wisdom in that\ndegree, and if it does not love wisdom, that it can as it were be\nseparated.\n\n416. (15) Otherwise love or the will draws down wisdom, or the\nunderstanding, from its elevation, that it may act as one with itself.\nThere is natural love and there is spiritual love. A man who is in natural\nand in spiritual love both at once, is a rational man; but one who is in\nnatural love alone, although able to think rationally, precisely like a\nspiritual man, is not a rational man; for although he elevates his\nunderstanding even to heavenly light, thus to wisdom, yet the things of\nwisdom, that is, of heavenly light, do not belong to his love. His love,\nit is true, effects the elevation, but from desire for honor, glory and\ngain. But when he perceives that he gains nothing of the kind from that\nelevation (as is the case when he thinks with himself from his own natural\nlove), then he does not love the things of heavenly light or wisdom;\nconsequently he then draws down the understanding from its height, that\nit may act as one with himself. For example: when the understanding by\nits elevation is in wisdom, then the love sees what justice is, what\nsincerity is, what chastity is, even what genuine love is. This the\nnatural love can see by its capacity to understand and contemplate things\nin heavenly light; it can even talk and preach about these and explain\nthem as at once moral and spiritual virtues. But when the understanding\nis not elevated, the love, if it is merely natural, does not see these\nvirtues, but instead of justice it sees injustice, instead of sincerity\ndeceit, instead of chastity lewdness, and so on. If it then thinks of the\nthings it spoke of when its understanding was in elevation, it can laugh\nat them and speak of them merely as serviceable to it in captivating the\nsouls of men. From all this it can be seen how it is to be understood that\nlove, unless it loves wisdom, its consort, in that degree, draws wisdom\ndown from its elevation, that it may act as one with itself. That love is\ncapable of elevation if it loves wisdom in that degree, can be seen above\n(n. 414).\n\n417. Now as love corresponds to the heart, and the understanding to the\nlungs, the foregoing statements may be corroborated by their\ncorrespondence; as, for instance, how the understanding can be elevated\nabove its own love even into wisdom; and how, if that love is merely\nnatural, the understanding is drawn down by it from that elevation. Man\nhas a twofold respiration; one of the body, the other of the spirit. These\ntwo respirations may be separated and they may be conjoined; with men\nmerely natural, especially with hypocrites, they are separated, but rarely\nwith men who are spiritual and sincere. Consequently a merely natural man\nand hypocrite, whose understanding has been elevated, and in whose memory\ntherefore various things of wisdom remain, can talk wisely in company by\nthought from the memory; but when not in company, he does not think from\nthe memory, but from his spirit, thus from his love. He also respires in\nlike manner, inasmuch as thought and respiration act correspondently. That\nthe structure of the lungs is such that they can respire both by blood\nfrom the heart and by blood from outside of the heart has been shown above.\n\n418. It is the common opinion that wisdom makes the man; therefore when any\none is heard to talk and teach wisely he is believed to be wise; yea, he\nhimself believes it at the time, because when he talks or teaches in\ncompany he thinks from the memory, and if he is a merely natural man,\nfrom the surface of his love, which is a desire for honor, glory, and\ngain; but when the same man is alone he thinks from the more inward love\nof his spirit, and then not wisely, but sometimes insanely. From all this\nit can be seen that no one is to be judged of by wise speaking, but by his\nlife; that is, not by wise speaking separate from life, but by wise\nspeaking conjoined to life. By life is meant love. That love is the life\nhas been shown above.\n\n419. (16) Love or the will is purified in the understanding, if they are\nelevated together. From birth man loves nothing but self and the world,\nfor nothing else appears before his eyes, consequently nothing else\noccupies his mind. This love is corporeal-natural, and may be called\nmaterial love. Moreover, this love has become impure by reason of the\nseparation of heavenly love from it in parents. This love could not be\nseparated from its impurity unless man had a power to raise his\nunderstanding into the light of heaven, and to see how he ought to live\nin order that his love, as well as his understanding, may be elevated\ninto wisdom. By means of the understanding, love, that is, the man, sees\nwhat the evils are that defile and corrupt the love; he also sees that if\nhe flees from those evils as sins and turns away from them, he loves the\nthings that are opposite to those evils; all of which are heavenly. Then\nalso he perceives the means by which he is enabled to flee from and turn\naway from those evils as sins. This the love, that is, the man, sees, by\nthe exercise of his power to elevate his understanding into the light of\nheaven, which is the source of wisdom. Then so far as love gives heaven\nthe first place and the world the second, and at the same time gives the\nLord the first place and self the second, so far love is purged of its\nuncleanness and is purified; in other words, is raised into the heat of\nheaven, and conjoined with the light of heaven in which the understanding\nis; and the marriage takes place that is called the marriage of good and\ntruth, that is, of love and wisdom. Any one can comprehend intellectually\nand see rationally, that so far as he flees from and turns away from theft\nand cheating, so far he loves sincerity, rectitude and justice; so far as\nhe flees and turns away from revenge and hatred, so far he loves the\nneighbor; and so far as he flees and turns away from adulteries, so far\nhe loves chastity; and so on. And yet scarcely any one knows what there\nis of heaven and the Lord in sincerity, rectitude, justice, love towards\nthe neighbor, chastity, and other affections of heavenly love, until he\nhas removed their opposites. When he has removed the opposites, then he\nis in those affections, and therefrom recognizes and sees them. Previously\nthere is a kind of veil interposed, that does, indeed, transmit to love\nthe light of heaven; yet inasmuch as the love does not in that degree love\nits consort, wisdom, it does not receive it, yea, may even contradict and\nrebuke it when it returns from its elevation. Still man flatters himself\nthat the wisdom of his understanding may be made serviceable as a means\nto honor, glory, or gain. Then man gives self and the world the first\nplace, and the Lord and heaven the second, and what has the second place\nis loved only so far as it is serviceable, and if it is not serviceable\nit is disowned and rejected; if not before death, then after it. From\nall this the truth is now evident, that love or the will is purified in\nthe understanding if they are elevated together.\n\n420. The same thing is imaged in the lungs, whose arteries and veins\ncorrespond to the affections of love, and whose respirations correspond\nto the perceptions and thoughts of the understanding, as has been said\nabove. That the heart's blood is purified of undigested matters in the\nlungs, and nourishes itself with suitable food from the inhaled air, is\nevident from much observation. (1) That the blood is purified of undigested\nmatter in the lungs, is evident not only from the influent blood, which\nis venous, and therefore filled with the chyle collected from food and\ndrink, but also from the moisture of the outgoing breath and from its\nodor as perceived by others, as well as from the diminished quantity of\nthe blood flowing back into the left ventricle of the heart. (2) That the\nblood nourishes itself with suitable food from the inhaled air is evident\nfrom the immense volumes of odors and exhalations continually flowing\nforth from fields, gardens, and woods; from the immense supply of salts\nof various kinds in the water that rises from the ground and from rivers\nand ponds, and from the immense quantity of exhalations and effluvia from\nhuman beings and animals with which the air is impregnated. That these\nthings flow into the lungs with the inhaled air is undeniable: it is\ntherefore undeniable also that from them the blood draws such things as\nare useful to it; and such things are useful as correspond to the\naffections of its love. For this reason there are, in the vesicles or\ninnermost recesses of the lungs, little veins in great abundance with\ntiny mouths that absorb these suitable matters; consequently, the blood\nthat flows back into the left ventricle of the heart is changed into\narterial blood of brilliant hue. These facts prove that the blood purifies\nitself of heterogeneous things and nourishes itself with homogeneous\nthings. That the blood in the lungs purifies and nourishes itself\ncorrespondently to the affections of the mind is as yet unknown; but in\nthe spiritual world it is very well known, for angels in the heavens find\ndelight only in the odors that correspond to the love of their wisdom,\nwhile the spirits in hell find delight only in the odors that correspond\nto a love opposed to wisdom; these are foul odors, but the former are\nfragrant. It follows that men in the world impregnate their blood with\nsimilar things according to correspondence with the affections of their\nlove; for what the spirit of a man loves, his blood according to\ncorrespondence craves and by respiration attracts. From this\ncorrespondence it results that man as regards his love is purified if he\nloves wisdom, and is defiled if he does not love it. Moreover, all\npurification of man is effected by means of the truths of wisdom, and all\npollution of man is effected by means of falsities that are opposite to\nthe truths of wisdom.\n\n421. (17) Love or the will is defiled in the understanding and by it, if\nthey are not elevated together. This is because love, if not elevated,\nremains impure (as stated above, n. 419, 420); and while it remains impure\nit loves what is impure, such as revenges, hatreds, deceits, blasphemes,\nadulteries, for these are then its affections that are called lusts, and\nit rejects what belongs to charity, justice, sincerity, truth, and\nchastity. Love is said to be defiled in the understanding, and by it; in\nthe understanding, when love is affected by these impure things; by the\nunderstanding, when love makes the things of wisdom to become its servants,\nand still more when it perverts, falsifies, and adulterates them. Of the\ncorresponding state of the heart, or of its blood in the lungs, there is\nno need to say more than has been said above (n. 420), except that instead\nof the purification of the blood its defilement takes place; and instead\nof the nutrition of the blood by fragrant odors its nutrition is effected\nby stenches, precisely as it is respectively in heaven and in hell.\n\n422. (18) Love, when purified by wisdom in the understanding, becomes\nspiritual and celestial. Man is born natural, but in the measure in which\nhis understanding is raised into the light of heaven, and his love\nconjointly is raised into the heat of heaven, he becomes spiritual and\ncelestial; he then becomes like a garden of Eden, which is at once in\nvernal light and vernal heat. It is not the understanding that becomes\nspiritual and celestial, but the love; and when the love has so become,\nit makes its consort, the understanding, spiritual and celestial. Love\nbecomes spiritual and celestial by a life according to the truths of\nwisdom which the understanding teaches and requires. Love imbibes these\ntruths by means of its understanding, and not from itself; for love cannot\nelevate itself unless it knows truths, and these it can learn only by means\nof an elevated and enlightened understanding; and then so far as it loves\ntruths in the practice of them so far it is elevated; for to understand is\none thing and to will is another; or to say is one thing and to do is\nanother. There are those who understand and talk about the truths of\nwisdom, yet neither will nor practise them. When, therefore, love puts\nin practice the truths of light which it understands and speaks, it is\nelevated. This one can see from reason alone; for what kind of a man is\nhe who understands the truths of wisdom and talks about them while he\nlives contrary to them, that is, while his will and conduct are opposed\nto them? Love purified by wisdom becomes spiritual and celestial, for the\nreason that man has three degrees of life, called natural, spiritual, and\ncelestial (of which in the Third Part of this work), and he is capable of\nelevation from one degree into another. Yet he is not elevated by wisdom\nalone, but by a life according to wisdom, for a man's life is his love.\nConsequently, so far as his life is according to wisdom, so far he loves\nwisdom; and his life is so far according to wisdom as he purifies himself\nfrom uncleannesses, which are sins; and so far as he does this does he\nlove wisdom.\n\n423. That love purified by the wisdom in the understanding becomes\nspiritual and celestial cannot be seen so clearly by their correspondence\nwith the heart and lungs, because no one can see the quality of the blood\nby which the lungs are kept in their state of respiration. The blood may\nabound in impurities, and yet not be distinguishable from pure blood.\nMoreover, the respiration of a merely natural man appears the same as the\nrespiration of a spiritual man. But the difference is clearly discerned\nin heaven, for there every one respires according to the marriage of love\nand wisdom; therefore as angels are recognized according to that marriage,\nso are they recognized according to their respiration. For this reason it\nis that when one who is not in that marriage enters heaven, he is seized\nwith anguish in the breast, and struggles for breath like a man in the\nagonies of death; such persons, therefore throw themselves headlong from\nthe place, nor do they find rest until they are among those who are in a\nrespiration similar to their own; for then by correspondence they are in\nsimilar affection, and therefore in similar thought. From all this it can\nbe seen that with the spiritual man it is the purer blood, called by some\nthe animal spirit, which is purified; and that it is purified so far as\nthe man is in the marriage of love and wisdom. It is this purer blood\nwhich corresponds most nearly to that marriage; and because this blood\ninflows into the blood of the body, it follows that the latter blood is\nalso purified by means of it. The reverse is true of those in whom love\nis defiled in the understanding. But, as was said, no one can test this\nby any experiment on the blood; but he can by observing the affections of\nlove, since these correspond to the blood.\n\n424. (19) Love, when defiled in the understanding and by it, becomes\nnatural, sensual, and corporeal. Natural love separated from spiritual\nlove is the opposite of spiritual love; because natural love is love of\nself and of the world, and spiritual love is love to the Lord and love to\nthe neighbor; and love of self and the world looks downward and outward,\nand love to the Lord looks upward and inward. Consequently when natural\nlove is separated from spiritual love it cannot be elevated above what is\nman's own, but remains immersed in it, and so far as it loves it, is glued\nto it. Then if the understanding ascends, and sees by the light of heaven\nsuch things as are of wisdom, this natural love draws down such wisdom,\nand joins her to itself in what is its own; and there either rejects the\nthings of wisdom or falsifies them or encircles itself with them, that it\nmay talk about them for reputation's sake. As natural love can ascend by\ndegrees and become spiritual and celestial, in the same way it can descend\nby degrees and become sensual and corporeal, and it does descend so far as\nit loves dominion from no love of use, but solely from love of self. It is\nthis love which is called the devil. Those who are in this love are able\nto speak and act in the same manner as those who are in spiritual love;\nbut they do this either from memory or from the understanding elevated by\nitself into the light of heaven. Nevertheless, what they say and do is\ncomparatively like fruit that appears beautiful on the surface but is\nwholly rotten within; or like almonds which from the shell appear sound\nbut are wholly worm-eaten within. These things in the spiritual world are\ncalled fantasies, and by means of them harlots, there called sirens, make\nthemselves appear handsome, and adorn themselves with beautiful garments;\nbut when the fantasy is dissipated the sirens appear like ghosts, and are\nlike devils who make themselves angels of light. For when that corporeal\nlove draws its understanding down from its elevation, as it does when\nman is alone and thinks from his own love, then he thinks against God in\nfavor of nature, against heaven in favor of the world, and against the\ntruths and goods of the church in favor of the falsities and evils of hell;\nthus against wisdom. From this the character of those who are called\ncorporeal men can be seen: for they are not corporeal in understanding,\nbut corporeal in love; that is, they are not corporeal in understanding\nwhen they converse in company, but are so when they hold converse with\nthemselves in spirit; and being such in spirit, therefore after death they\nbecome, both in love and in understanding, spirits that are called\ncorporeal. Those who in the world had been in a supreme love of ruling\nfrom the love of self, and had also surpassed others in elevation of\nunderstanding, then appear in body like Egyptian mummies, and in mind\ngross and silly. Who in the world at the present day is aware that this\nlove in itself is of such a nature? Yet a love of ruling from love of use\nis possible, but only from love of use for the sake of the common good,\nnot for the sake of self. It is difficult, however, for man to distinguish\nthe one love from the other, although the difference between them is like\nthat between heaven and hell. The differences between these two loves of\nruling may be seen in the work on Heaven and Hell (n. 551-565).\n\n425. (20) The capacity to understand called rationality and the capacity\nto act called freedom, still remain. These two capacities belonging to\nman have been treated of above (n. 264-267). Man has these two capacities\nthat he may from being natural become spiritual, that is, may be\nregenerated. For, as was said above, it is man's love that becomes\nspiritual, and is regenerated; and it cannot become spiritual or be\nregenerated unless it knows, by means of its understanding, what evil is\nand what good is, and therefore what truth is and what falsity is. When\nit knows this it can choose either one or the other; and if it chooses\ngood it can, by means of its understanding, be instructed about the means\nby which to attain to good. All the means by which man is enabled to\nattain good are provided. It is by rationality that man is able to know\nand understand these means, and by freedom that he is able to will and\nto do them. There is also a freedom to will to know, to understand, and\nto think these means. Those who hold from church doctrine that things\nspiritual or theological transcend the understanding, and are therefore\nto be believed apart from the understanding know nothing of these\ncapacities called rationality and freedom. These cannot do otherwise\nthan deny that there is a capacity called rationality. Those, too, who\nhold from church doctrine that no one is able to do good from himself,\nand consequently that good is not to be done from any will to be saved,\ncannot do otherwise than deny, from a principle of religion, the existence\nof both these capacities which belong to man. Therefore, those who have\nconfirmed themselves in these things, after death, in agreement with their\nfaith, are deprived of both these capacities; and in place of heavenly\nfreedom, in which they might have been, are in infernal freedom, and in\nplace of angelic wisdom from rationality, in which they might have been,\nare in infernal insanity; and what is wonderful, they claim that both\nthese capacities have place in doing what is evil and thinking what is\nfalse, not knowing that the exercise of freedom in doing what is evil\nis slavery, and that the exercise of the reason to think what is false\nis irrational. But it is to be carefully noted that these capacities,\nfreedom and rationality, are neither of them man's, but are of the Lord\nin man, and that they cannot be appropriated to man as his; nor indeed,\ncan they be given to man as his, but are continually of the Lord in man,\nand yet are never taken away from man; and this because without them man\ncannot be saved, for without them he cannot be regenerated (as has been\nsaid above). For this reason man is instructed by the church that from\nhimself he can neither think what is true nor do what is good. But\ninasmuch as man perceives no otherwise than that he thinks from himself\nwhat is true and does from himself what is good, it is very evident that\nhe ought to believe that he thinks as if from himself what is true, and\ndoes as if from himself what is good. For if he does not believe this,\neither he does not think what is true nor do what is good, and therefore\nhas no religion, or he thinks what is true and does what is good from\nhimself, and thus ascribes to himself that which is Divine. That man\nought to think what is true and do good as if from himself, may be seen\nin the Doctrine of Life for the New Jerusalem, from beginning to end.\n\n426. (21) Spiritual and celestial love is love toward the neighbor and\nlove to the Lord; and natural and sensual love is love of the world and\nlove of self. By love toward the neighbor is meant the love of uses, and\nby love to the Lord is meant the love of doing uses (as has been shown\nbefore). These loves are spiritual and celestial, because loving uses and\ndoing them from a love of them, is distinct from the love of what is man's\nown; for whoever loves uses spiritually looks not to self, but to others\noutside of self for whose good he is moved. Opposed to these loves are the\nloves of self and of the world, for these look to uses not for the sake of\nothers but for the sake of self; and those who do this invert Divine\norder, and put self in the Lord's place, and the world in the place of\nheaven; as a consequence they look backward, away from the Lord and away\nfrom heaven, and looking backward away from these is looking to hell.\n(More about these loves may be seen above, n. 424.) Yet man does not feel\nand perceive the love of performing uses for the sake of uses as he feels\nand perceives the love of performing uses for the sake of self;\nconsequently when he is performing uses he does not know whether he is\ndoing them for the sake of uses or for the sake of self. But let him know\nthat he is performing uses for the sake of uses in the measure in which\nhe flees from evils; for so far as he flees from evils, he performs uses\nnot for himself, but from the Lord. For evil and good are opposites; so\nfar as one is not in evil he is in good. No one can be in evil and in good\nat the same time, because no one can serve two masters at the same time.\nAll this has been said to show that although man does not sensibly\nperceive whether the uses which he performs are for the sake of use or\nfor the sake of self, that is, whether the uses are spiritual or merely\nnatural, still he can know it by this, whether or not he considers evils\nto be sins. If he regards them as sins, and for that reason abstains from\ndoing them, the uses which he does are spiritual. And when one who does\nthis flees from sins from a feeling of aversion, he then begins to have\na sensible perception of the love of uses for the sake of uses, and this\nfrom spiritual enjoyment in them.\n\n427. (22) It is the same with charity and faith and their conjunction as\nwith the will and understanding and their conjunction. There are two\nloves, according to which the heavens are distinct, celestial love and\nspiritual love. Celestial love is love to the Lord, and spiritual love\nis love towards the neighbor. These loves are distinguished by this, that\ncelestial love is the love of good, and spiritual love the love of truth;\nfor those who are in celestial love perform uses from love of good, and\nthose in spiritual love from love of truth. The marriage of celestial love\nis with wisdom, and the marriage of spiritual love with intelligence; for\nit is of wisdom to do good from good, and it is of intelligence to do good\nfrom truth, consequently celestial love does what is good, and spiritual\nlove does what is true. The difference between these two loves can be\ndefined only in this way, that those who are in celestial love have wisdom\ninscribed on their life, and not on the memory, for which reason they do\nnot talk about Divine truths, but do them; while those who are in spiritual\nlove have wisdom inscribed on their memory, therefore they talk about\nDivine truths, and do them from principles in the memory. Because those\nwho are in celestial love have wisdom inscribed on their life, they\nperceive instantly whether whatever they hear is true or not; and when\nasked whether it is true, they answer only, It is, or It is not. These are\nthey who are meant by the words of the Lord:\n\n     Let your speech be Yea, yea, Nay, nay (Matt. 5:37).\n\nAnd because they are such, they are unwilling to hear anything about\nfaith, saying, What is faith? is it not wisdom? and what is charity? is\nit not doing ? And when told that faith is believing what is not\nunderstood, they turn away, saying, The man is crazy. These are they who\nare in the third heaven, and who are the wisest of all. Such have they\nbecome who in the world have applied the Divine truths which they have\nheard immediately to the life by turning away from evils as infernal, and\nworshiping the Lord alone. These, since they are in innocence, appear to\nothers as infants; and since they never talk about the truths of wisdom\nand there is nothing of pride in their discourse, they also appear simple.\nNevertheless, when they hear any one speaking, they perceive from the tone\nall things of his love, and from the speech all things of his intelligence.\nThese are they who are in the marriage of love and wisdom from the Lord;\nand who represent the heart region of heaven, mentioned above.\n\n428. Those, however, who are in spiritual love, which is love towards the\nneighbor, do not have wisdom inscribed on their life, but intelligence;\nfor it is of wisdom to do good from affection for good, while it is of\nintelligence to do good from affection for truth (as has been said above).\nNeither do these know what faith is. When faith is mentioned they\nunderstand truth, and when charity is mentioned they understand doing the\ntruth; and when told that they must believe, they call it empty talk, and\nask, Who does not believe what is true? This they say because they see\ntruth in the light of their own heaven; therefore, to believe what they do\nnot see they call either simplicity or foolishness. These are they who\nconstitute the lung region of heaven, also mentioned above.\n\n429. But those who are in spiritual-natural love have neither wisdom nor\nintelligence inscribed on their life, but only something of faith out of\nthe Word, so far as this has been conjoined with charity. Inasmuch as\nthese do not know what charity is, or whether faith be truth, they cannot\nbe among those in the heavens who are in wisdom and intelligence, but\namong those who are in knowledge only. Yet such of them as have fled from\nevil as sins are in the outmost heaven, and are in a light there like the\nlight of the moon by night; while those who have not confirmed themselves\nin a faith in what is unknown, but have cherished a kind of affection for\ntruth are instructed by angels, and according to their reception of truths\nand a life in agreement therewith, are raised into the societies of those\nwho are in spiritual love and therefore in intelligence. Those become\nspiritual, the rest becoming spiritual-natural. But those who have lived\nin faith separate from charity are removed, and sent away into deserts,\nbecause they are not in any good, thus not in any marriage of good and\ntruth, in which all are who are in the heavens.\n\n430. All that has been said of love and wisdom in this Part may be said\nof charity and faith, if by charity spiritual love is understood, and by\nfaith the truth whereby there is intelligence. It is the same whether the\nterms will and understanding, or love and intelligence be used, since the\nwill is the receptacle of love, and the understanding of intelligence.\n\n431. To this I will add the following notable experience:-In heaven all\nwho perform uses from affection for use, because of the communion in which\nthey live are wiser and happier than others; and with them performing uses\nis acting sincerely, uprightly, justly, and faithfully in the work proper\nto the calling of each. This they call charity; and observances pertaining\nto worship they call signs of charity, and other things they call\nobligations and favors; saying that when one performs the duties of his\ncalling sincerely, uprightly, justly, and faithfully, the good of the\ncommunity is maintained and perpetuated, and that this is to \"be in the\nLord,\" because all that flows in from the Lord is use, and it flows in\nfrom the parts into the community, and flows out from the community to\nthe parts. The parts there are angels, and the community is a society of\nthem.\n\n432. WHAT MAN'S BEGINNING IS FROM CONCEPTION.\n\nWhat man's beginning or primitive form is in the womb after conception no\none can know, because it cannot be seen; moreover, it is made up of\nspiritual substance, which is not visible by natural light. Now because\nthere are some in the world who are eager to investigate even the primitive\nform of man, which is seed from the father, from which conception is\neffected, and because many of these have fallen into the error of thinking\nthat man is in his fullness from his first, which is the rudiment, and is\nafterwards perfected by growth, it has been disclosed to me what that\nrudiment or first is in its form. It has been disclosed to me by angels,\nto whom it was revealed by the Lord; and because they had made it a part\nof their wisdom, and it is the joy of their wisdom to communicate to others\nwhat they know, permission having been granted, they presented before my\neyes in the light of heaven a type of man's initial form, which was as\nfollows: There appeared as it were a tiny image of a brain with a delicate\ndelineation of something like a face in front, with no appendage. This\nprimitive form in the upper convex part was a structure of contiguous\nglobules or spherules, and each spherule was a joining together of those\nmore minute, and each of these in like manner of those most minute. It was\nthus of three degrees. In front, in the flat part, a kind of delineation\nappeared for a face. The convex part was covered round about with a very\ndelicate skin or membrane which was transparent. The convex part, which\nwas a type of the brain in least forms, was also divided into two beds,\nas it were, just as the brain in its larger form is divided into\nhemispheres. It was told me that the right bed was the receptacle of love,\nand the left the receptacle of wisdom; and that by wonderful interweavings\nthese were like consorts and partners. It was further shown in the light\nof heaven, which fell brightly on it, that the structure of this little\nbrain within, as to position and movement, was in the order and form of\nheaven, and that its outer structure was in direct opposition to that\norder and form. After these things were seen and pointed out, the angels\nsaid that the two interior degrees, which were in the order and form of\nheaven, were the receptacles of love and wisdom from the Lord; and that\nthe exterior degree, which was in direct opposition to the order and form\nof heaven, was the receptacle of hellish love and insanity; for the reason\nthat man, by hereditary corruption, is born into evils of every kind, and\nthese evils reside there in the outermosts; and that this corruption is\nnot removed unless the higher degrees are opened, which, as was said, are\nthe receptacles of love and wisdom from the Lord. And as love and wisdom\nare very man, for love and wisdom in their essence are the Lord, and this\nprimitive form of man is a receptacle, it follows that in that primitive\nform there is a continual effort towards the human form, which also it\ngradually assumes.","title":"Angelic Wisdom Concerning the Divine Love and the Divine Wisdom","tradition":"scripture-revelation","translated_text":null,"word_count":96253}