ANGELIC WISDOM CONCERNING THE DIVINE LOVE AND THE DIVINE WISDOM

BY

EMANUEL SWEDENBORG

Standard Edition

Swedenborg FoundationIncorporatedNew York--------Established 1850

First Published in Latin, Amsterdam, 1763First English translation published in U. S. A. , 179455th Printing, 1988ISBN 0-87785-056-9

Library of Congress Catalog Card Number 76-46144Manufactured in the United States of America

TRANSLATOR'S NOTE

The previous translation of this work has been carefully revised. Inthis revision the translator has had the valuable assistance ofsuggestions by the Rev. L. H. Tafel and others. The new renderings of_existere_ and _fugere_ are suggestions adopted by the Editorial Committeeand accepted by the translator, but for which he does not wish to beheld solely responsible. 

1. PART FIRST. 

LOVE IS THE LIFE OF MAN. 

Man knows that there is such a thing as love, but he does not know whatlove is. He knows that there is such a thing as love from common speech, as when it is said, he loves me, a king loves his subjects, and subjectslove their king, a husband loves his wife, a mother her children, andconversely; also, this or that one loves his country, his fellow citizens, his neighbor; and likewise of things abstracted from person, as when itis said, one loves this or that thing. But although the word love is souniversally used, hardly anybody knows what love is. And because one isunable, when he reflects upon it, to form to himself any idea of thoughtabout it, he says either that it is not anything, or that it is merelysomething flowing in from sight, hearing, touch, or interaction withothers, and thus affecting him. He is wholly unaware that love is hisvery life; not only the general life of his whole body, and the generallife of all his thoughts, but also the life of all their particulars. This a man of discernment can perceive when it is said: If you removethe affection which is from love, can you think anything, or do anything?Do not thought, speech, and action, grow cold in the measure in which theaffection which is from love grows cold? And do they not grow warm in themeasure in which this affection grows warm? But this a man of discernmentperceives simply by observing that such is the case, and not from anyknowledge that love is the life of man. 

2. What the life of man is, no one knows unless he knows that it is love. If this is not known, one person may believe that man's life is nothingbut perceiving with the senses and acting, and another that it is merelythinking; and yet thought is the first effect of life, and sensation andaction are the second effect of life. Thought is here said to be the firsteffect of life, yet there is thought which is interior and more interior, also exterior and more exterior. What is actually the first effect of lifeis inmost thought, which is the perception of ends. But of all thishereafter, when the degrees of life are considered. 

3. Some idea of love, as being the life of man, may be had from the sun'sheat in the world. This heat is well known to be the common life, as itwere, of all the vegetations of the earth. For by virtue of heat, comingforth in springtime, plants of every kind rise from the ground, deckthemselves with leaves, then with blossoms, and finally with fruits, andthus, in a sense, live. But when, in the time of autumn and winter, heatwithdraws, the plants are stripped of these signs of their life, and theywither. So it is with love in man; for heat and love mutually correspond. Therefore love also is warm. 

4. GOD ALONE, CONSEQUENTLY THE LORD, IS LOVE ITSELF, BECAUSE HE IS LIFEITSELF AND ANGELS AND MEN ARE RECIPIENTS OF LIFE. 

This will be fully shown in treatises on Divine Providence and on Life;it is sufficient here to say that the Lord, who is the God of the universe, is uncreate and infinite, whereas man and angel are created and finite. And because the Lord is uncreate and infinite, He is Being [Esse] itself, which is called "Jehovah, " and Life itself, or Life in itself. From theuncreate, the infinite, Being itself and Life itself, no one can becreated immediately, because the Divine is one and indivisible; but theircreation must be out of things created and finited, and so formed thatthe Divine can be in them. Because men and angels are such, they arerecipients of life. Consequently, if any man suffers himself to be sofar misled as to think that he is not a recipient of life but is Life, he cannot be withheld from the thought that he is God. A man's feelingas if he were life, and therefore believing himself to be so, arises fromfallacy; for the principal cause is not perceived in the instrumentalcause otherwise than as one with it. That the Lord is Life in Himself, He Himself teaches in John:

 As the Father hath life in Himself, so also hath He given to the Son to have life in Himself (5:26) He declares also that He is Life itself (John 11:25; 14:6). 

Now since life and love are one (as is apparent from what has been saidabove, n. 1, 2), it follows that the Lord, because He is Life itself, isLove itself. 

5. But that this may reach the understanding, it must needs be knownpositively that the Lord, because He is Love in its very essence, thatis, Divine Love, appears before the angels in heaven as a sun, and thatfrom that sun heat and light go forth; the heat which goes forth therefrombeing in its essence love, and the light which goes forth therefrom beingin its essence wisdom; and that so far as the angels are recipients ofthat spiritual heat and of that spiritual light, they are loves andwisdoms; not loves and wisdoms from themselves, but from the Lord. Thatspiritual heat and that spiritual light not only flow into angels andaffect them, but they also flow into men and affect them just to theextent that they become recipients; and they become recipients in themeasure of their love to the Lord and love towards the neighbor. Thatsun itself, that is, the Divine Love, by its heat and its light, cannotcreate any one immediately from itself; for one so created would be Lovein its essence, which Love is the Lord Himself; but it can create fromsubstances and matters so formed as to be capable of receiving the veryheat and the very light; comparatively as the sun of the world cannot byits heat and light produce germinations on the earth immediately, butonly out of earthy matters in which it can be present by its heat andlight, and cause vegetation. In the spiritual world the Divine Love ofthe Lord appears as a sun, and from it proceed the spiritual heat andthe spiritual light from which the angels derive love and wisdom, as maybe seen in the work on Heaven and Hell (n. 116-140). 

6. Since, then, man is not life, but is a recipient of life, it followsthat the conception of a man from his father is not a conception of life, but only a conception of the first and purest form capable of receivinglife; and to this, as to a nucleus or starting-point in the womb, aresuccessively added substances and matters in forms adapted to thereception of life, in their order and degree. 

7. THE DIVINE IS NOT IN SPACE. 

That the Divine, that is, God, is not in space, although omnipresent andwith every man in the world, and with every angel in heaven, and withevery spirit under heaven, cannot be comprehended by a merely naturalidea, but it can by a spiritual idea. It cannot be comprehended by anatural idea, because in the natural idea there is space; since it isformed out of such things as are in the world, and in each and all ofthese, as seen by the eye, there is space. In the world, everything greatand small is of space; everything long, broad, and high is of space; inshort, every measure, figure and form is of space. This is why it hasbeen said that it cannot be comprehended by a merely natural idea thatthe Divine is not in space, when it is said that the Divine is everywhere. Still, by natural thought, a man may comprehend this, if only he admitinto it something of spiritual light. For this reason something shallfirst be said about spiritual idea, and thought therefrom. Spiritual ideaderives nothing from space, but it derives its all from state. State ispredicated of love, of life, of wisdom, of affections, of joys therefrom;in general, of good and of truth. An idea of these things which is trulyspiritual has nothing in common with space; it is higher and looks downupon the ideas of space which are under it as heaven looks down upon theearth. But since angels and spirits see with eyes, just as men in theworld do, and since objects cannot be seen except in space, therefore inthe spiritual world where angels and spirits are, there appear to bespaces like the spaces on earth; yet they are not spaces, but appearances;since they are not fixed and constant, as spaces are on earth; for theycan be lengthened or shortened; they can be changed or varied. Thus becausethey cannot be determined in that world by measure, they cannot becomprehended there by any natural idea, but only by a spiritual idea. Thespiritual idea of distances of space is the same as of distances of goodor distances of truth, which are affinities and likenesses according tostates of goodness and truth. 

8. From this it may be seen that man is unable, by a merely natural idea, to comprehend that the Divine is everywhere, and yet not in space; butthat angels and spirits comprehend this clearly; consequently that a manalso may, provided he admits into his thought something of spiritual light;and this for the reason that it is not his body that thinks, but hisspirit, thus not his natural, but his spiritual. 

9. But many fail to comprehend this because of their love of the natural, which makes them unwilling to raise the thoughts of their understandingabove the natural into spiritual light; and those who are unwilling to dothis can think only from space, even concerning God; and to think accordingto space concerning God is to think concerning the expanse of nature. Thishas to be premised, because without a knowledge and some perception thatthe Divine is not in space, nothing can be understood about the DivineLife, which is Love and Wisdom, of which subjects this volume treats; andhence little, if anything, about Divine Providence, Omnipresence, Omniscience, Omnipotence, Infinity and Eternity, which will be treatedof in succession. 

10. It has been said that in the spiritual world, just as in the naturalworld, there appear to be spaces, consequently also distances, but thatthese are appearances according to spiritual affinities which are of loveand wisdom, or of good and truth. From this it is that the Lord, althougheverywhere in the heavens with angels, nevertheless appears high abovethem as a sun. Furthermore, since reception of love and wisdom causesaffinity with the Lord, those heavens in which the angels are, fromreception, in closer affinity with Him, appear nearer to Him than thosein which the affinity is more remote. From this it is also that theheavens, of which there are three, are distinct from each other, likewise the societies of each heaven; and further, that the hells underthem are remote according to their rejection of love and wisdom. The sameis true of men, in whom and with whom the Lord is present throughout thewhole earth; and this solely for the reason that the Lord is not in space. 

11. GOD IS VERY MAN. 

In all the heavens there is no other idea of God than that He is a Man. This is because heaven as a whole and in part is in form like a man, andbecause it is the Divine which is with the angels that constitutes heavenand inasmuch as thought proceeds according to the form of heaven, it isimpossible for the angels to think of God in any other way. From this itis that all those in the world who are conjoined with heaven think of Godin the same way when they think interiorly in themselves, that is, intheir spirit. From this fact that God is a Man, all angels and all spirits, in their complete form, are men. This results from the form of heaven, which is like itself in its greatest and in its least parts. That heavenas a whole and in part is in form like a man may be seen in the work onHeaven and Hell (n. 59-87); and that thoughts proceed according to theform of heaven (n. 203, 204). It is known from Genesis (1:26, 27), thatmen were created after the image and likeness of God. God also appearedas a man to Abraham and to others. The ancients, from the wise even tothe simple, thought of God no otherwise than as being a Man; and when atlength they began to worship a plurality of gods, as at Athens and Rome, they worshiped them all as men. What is here said may be illustrated bythe following extract from a small treatise already published:

The Gentiles, especially the Africans, who acknowledge and worship oneGod, the Creator of the universe, have concerning God the idea that Heis a Man, and declare that no one can have any other idea of God. Whenthey learn that there are many who cherish an idea of God as somethingcloud-like in the midst of things, they ask where such persons are; andon being told that they are among Christians, they declare it to beimpossible. They are informed, however, that this idea arises from thefact that God in the Word is called "a Spirit, " and of a spirit they haveno other idea than of a bit of cloud, not knowing that every spirit andevery angel is a man. An examination, nevertheless, was made, whether thespiritual idea of such persons was like their natural idea, and it wasfound not to be so with those who acknowledge the Lord interiorly as Godof heaven and earth. I heard a certain elder from the Christians say thatno one can have an idea of a Human Divine; and I saw him taken about tovarious Gentile nations, and successively to such as were more and moreinterior, and from them to their heavens, and finally to the Christianheaven; and everywhere their interior perception concerning God wascommunicated to him, and he observed that they had no other idea of Godthan that He is a man, which is the same as the idea of a Human Divine(C. L. J. N. 74). 

12. The common people in Christendom have an idea that God is a Man, because God in the Athanasian doctrine of the Trinity is called a"Person. " But those who are more learned than the common people pronounceGod to be invisible; and this for the reason that they cannot comprehendhow God, as a Man, could have created heaven and earth, and then fill theuniverse with His presence, and many things besides, which cannot enterthe understanding so long as the truth that the Divine is not in spaceis ignored. Those, however, who go to the Lord alone think of a HumanDivine, thus of God as a Man. 

13. How important it is to have a correct idea of God can be known fromthe truth that the idea of God constitutes the inmost of thought withall who have religion, for all things of religion and all things ofworship look to God. And since God, universally and in particular, isin all things of religion and of worship, without a proper idea of Godno communication with the heavens is possible. From this it is that inthe spiritual world every nation has its place allotted in accordancewith its idea of God as a Man; for in this idea, and in no other, is theidea of the Lord. That man's state of life after death is according tothe idea of God in which he has become confirmed, is manifest from theopposite of this, namely, that the denial of God, and, in the Christianworld, the denial of the Divinity of the Lord, constitutes hell. 

14. IN GOD-MAN ESSE AND EXISTERE* ARE ONE DISTINCTLY**

Where there is Esse [being] there is Existere [taking form]; one is notpossible apart from the other. For Esse is by means of Existere, and notapart from it. This the rational mind comprehends when it thinks whetherthere can possibly be any Esse [being] which does not Exist [take form], and whether there can possibly be Existere except from Esse. And sinceone is possible with the other, and not apart from the other, it followsthat they are one, but one distinctly. They are one distinctly, like Loveand Wisdom; in fact, love is Esse, and wisdom is Existere; for there canbe no love except in wisdom, nor can there be any wisdom except fromlove; consequently when love is in wisdom, then it EXISTS. These two areone in such a way that they may be distinguished in thought but not inoperation, and because they may be distinguished in thought though notin operation, it is said that they are one distinctly. *** Esse andExistere in God-Man are also one distinctly like soul and body. Therecan be no soul apart from its body, nor body apart from its soul. TheDivine soul of God-Man is what is meant by Divine Esse, and the DivineBody is what is meant by Divine Existere. That a soul can exist apartfrom a body, and can think and be wise, is an error springing fromfallacies; for every man's soul is in a spiritual body after it has castoff the material coverings which it carried about in the world. * To be and to exist. Swedenborg seems to use this word "exist" nearlyin the classical sense of springing or standing forth, becoming manifest, taking form. The distinction between esse and existere is essentially thesame as between substance and form. ** For the meaning of this phrase. "distincte unum, " see below in thisparagraph, also n. 17, 22, 34, 223, and DP 4. *** It should be noticed that in Latin, distinctly is the adverb of theverb distinguish. If translated distinguishably, this would appear. 

15. Esse is not Esse unless it Exists, because until then it is not in aform, and if not in a form it has no quality; and what has no quality isnot anything. That which Exists from Esse, for the reason that it isfrom Esse, makes one with it. From this there is a uniting of the twointo one; and from this each is the others mutually and interchangeably, and each is all in all things of the other as in itself. 

16. From this it can be seen that God is a Man, and consequently He isGod-Existing; not existing from Himself but in Himself. He who hasexistence in Himself is God from whom all things are. 

17. IN GOD-MAN INFINITE THINGS ARE ONE DISTINCTLY. 

That God is infinite is well known, for He is called the Infinite; andHe is called the Infinite because He is infinite. He is infinite not fromthis alone, that He is very Esse and Existere in itself, but because inHim there are infinite things. An infinite without infinite things in it, is infinite in name only. The infinite things in Him cannot be calledinfinitely many, nor infinitely all, because of the natural idea of manyand of all; for the natural idea of infinitely many is limited, and thenatural idea of infinitely all, though not limited, is derived fromlimited things in the universe. Therefore man, because his ideas arenatural, is unable by any refinement or approximation, to come into aperception of the infinite things in God; and an angel, while he isable, because he is in spiritual ideas, to rise by refinement andapproximation above the degree of man, is still unable to attain tothat perception. 

18. That in God there are infinite things, any one may convince himselfwho believes that God is a Man; for, being a Man, He has a body and everything pertaining to it, that is, a face, breast, abdomen, loins and feet;for without these He would not be a Man. And having these, He also haseyes, ears, nose, mouth, and tongue; also the parts within man, as theheart and lungs, and their dependencies, all of which, taken together, make man to be a man. In a created man these parts are many, and regardedin their details of structure are numberless; but in God-Man they areinfinite, nothing whatever is lacking, and from this He has infiniteperfection. This comparison holds between the uncreated Man who is Godand created man, because God is a Man; and He Himself says that the manof this world was created after His image and into His likeness(Gen. 1:26, 27). 

19. That in God there are infinite things, is still more evident to theangels from the heavens in which they dwell. The whole heaven, consistingof myriads of myriads of angels, in its universal form is like a man. Sois each society of heaven, be it larger or smaller. From this, too, anangel is a man, for an angel is a heaven in least form. (This is shownin the work Heaven and Hell, n. 51-86. ) Heaven as a whole, in part, andin the individual, is in that form by virtue of the Divine which angelsreceive; for in the measure in which an angel receives from the Divineis he in complete form a man. From this it is that angels are said to bein God, and God in them; also, that God is their all. How many thingsthere are in heaven cannot be told; and because the Divine is what makesheaven, and consequently these unspeakably many things are from theDivine, it is clearly evident that there are infinite things in Very Man, who is God. 

20. From the created universe a like conclusion may be drawn when it isregarded from uses and their correspondences. But before this can beunderstood some preliminary illustrations must be given. 

21. Because in God-Man there are infinite things which appear in heaven, in angel, and in man, as in a mirror; and because God-Man is not in space(as was shown above, n. 7-10), it can, to some extent, be seen andcomprehended how God can be Omnipresent, Omniscient, and All-providing;and how, as Man, He could create all things, and as Man can hold thethings created by Himself in their order to eternity. 

22. That in God-Man infinite things are one distinctly, can also be seen, as in a mirror, from man. In man there are many and numberless things, assaid above; but still man feels them all as one. From sensation he knowsnothing of his brains, of his heart and lungs, of his liver, spleen, andpancreas; or of the numberless things in his eyes, ears, tongue, stomach, generative organs, and the remaining parts; and because from sensation hehas no knowledge of these things, he is to himself as a one. The reasonis that all these are in such a form that not one can be lacking; for itis a form recipient of life from God-Man (as was shown above, n. 4-6). From the order and connection of all things in such a form there comesthe feeling, and from that the idea, as if they were not many andnumberless, but were one. From this it may be concluded that the manyand numberless things which make in man a seeming one, a Very Man whois God, are one distinctly, yea, most distinctly. 

23. THERE IS ONE GOD-MAN, FROM WHOM ALL THINGS COME. 

All things of human wisdom unite, and as it were center in this, thatthere is one God, the Creator of the universe: consequently a man whohas reason, from the general nature of his understanding, does not andcannot think otherwise. Say to any man of sound reason that there aretwo Creators of the universe, and you will be sensible of his repugnance, and this, perhaps, from the mere sound of the phrase in his ear; fromwhich it appears that all things of human reason unite and center inthis, that God is one. There are two reasons for this. First, the verycapacity to think rationally, viewed in itself, is not man's, but isGod's in man; upon this capacity human reason in its general naturedepends, and this general nature of reason causes man to see as fromhimself that God is one. Secondly, by means of that capacity man eitheris in the light of heaven, or he derives the generals of his thoughttherefrom; and it is a universal of the light of heaven that God is one. It is otherwise when man by that capacity has perverted the lower partsof his understanding; such a man indeed is endowed with that capacity, but by the twist given to these lower parts, he turns it contrariwise, and thereby his reason becomes unsound. 

24. Every man, even if unconsciously, thinks of a body of men as of oneman; therefore he instantly perceives what is meant when it is said thata king is the head, and the subjects are the body, also that this orthat person has such a place in the general body, that is, in the kingdom. As it is with the body politic, so is it with the body spiritual. Thebody spiritual is the church; its head is God-Man; and from this it isplain how the church thus viewed as a man would appear if instead of oneGod, the Creator and Sustainer of the universe, several were thought of. The church thus viewed would appear as one body with several heads; thusnot as a man, but as a monster. If it be said that these heads have oneessence, and that thus together they make one head, the only conceptionpossible is either that of one head with several faces or of severalheads with one face; thus making the church, viewed as a whole, appeardeformed. But in truth, the one God is the head, and the church is thebody, which acts under the command of the head, and not from itself; asis also the case in man; and from this it is that there can be only oneking in a kingdom, for several kings would rend it asunder, but one isable to preserve its unity. 

25. So would it be with the church scattered throughout the whole globe, which is called a communion, because it is as one body under one head. It is known that the head rules the body under it at will; forunderstanding and will have their seat in the head; and in conformityto the understanding and will the body is directed, even to the extentthat the body is nothing but obedience. As the body can do nothing exceptfrom the understanding and will in the head, so the man of the church cando nothing except from God. The body seems to act of itself, as if thehands and feet in acting are moved of themselves; or the mouth and tonguein speaking vibrate of themselves, when, in fact, they do not in theslightest degree act of themselves, but only from an affection of thewill and the consequent thought of the understanding in the head. Suppose, now, one body to have several heads and each head to be freeto act from its own understanding and its own will, could such a bodycontinue to exist? For among several heads singleness of purpose, suchas results from one head would be impossible. As in the church, so inthe heavens; heaven consists of myriads of myriads of angels, and unlessthese all and each looked to one God, they would fall away from oneanother and heaven would be broken up. Consequently, if an angel ofheaven but thinks of a plurality of gods he is at once separated; forhe is cast out into the outmost boundary of the heavens, and sinksdownward. 

26. Because the whole heaven and all things of heaven have relation toone God, angelic speech is such that by a certain unison flowing fromthe unison of heaven it closes in a single cadence - a proof that itis impossible for the angels to think otherwise than of one God; forspeech is from thought. 

27. Who that has sound reason can help seeing that the Divine is notdivisible? also that a plurality of Infinites, of Uncreates, ofOmnipotents, and of Gods, is impossible? Suppose one destitute of reasonwere to declare that a plurality of Infinites, of Uncreates, ofOmnipotents, and of Gods is possible, if only they have one identicalessence, and this would make of them one Infinite, Uncreate, Omnipotent, and God, would not the one identical essence be one identity? And oneidentity is not possible to several. If it should be said that one isfrom the other, the one who is from the other is not God in Himself;nevertheless, God in Himself is the God from whom all things are (seeabove, n. 16). 

28. THE DIVINE ESSENCE ITSELF IS LOVE AND WISDOM

Sum up all things you know and submit them to careful inspection, and insome elevation of spirit search for the universal of all things, and youcannot conclude otherwise than that it is Love and Wisdom. For these arethe two essentials of all things of man's life; everything of that life, civil, moral, and spiritual, hinges upon these two, and apart from thesetwo is nothing. It is the same with all things of the life of thecomposite Man, which is, as was said above, a society, larger or smaller, a kingdom, an empire, a church, and also the angelic heaven. Take awaylove and wisdom from these, and consider whether they be anything, andyou will find that apart from love and wisdom as their origin they arenothing. 

29. Love together with wisdom in its very essence is in God. This no onecan deny; for God loves every one from love in Himself, and leads everyone from wisdom in Himself. The created universe, too, viewed in relationto its order, is so full of wisdom coming forth from love that all thingsin the aggregate may be said to be wisdom itself. For things limitlessare in such order, successively and simultaneously, that taken togetherthey make a one. It is from this, and this alone, that they can be heldtogether and continually preserved. 

30. It is because the Divine Essence itself is Love and Wisdom that manhas two capacities for life; from one of these he has understanding, fromthe other will. The capacity from which he has understanding deriveseverything it has from the influx of wisdom from God, and the capacityfrom which he has will derives everything it has from the influx of lovefrom God. Man's not being truly wise and not loving rightly does nottake away these capacities, but merely closes them up; and so long asthey are closed up, although the understanding is still calledunderstanding and the will is called will, they are not such in essence. If these two capacities, therefore, were to be taken away, all that ishuman would perish; for the human is to think and to speak from thought, and to will and to act from will. From this it is clear that the Divinehas its seat in man in these two capacities, the capacity to be wise andthe capacity to love (that is, that one may be wise and may love). Thatin man there is a possibility of loving [and of being wise], even whenhe is not wise as he might be and does not love as he might, has beenmade known to me from much experience, and will be abundantly shownelsewhere. 

31. It is because the Divine Essence itself is Love and Wisdom, that allthings in the universe have relation to good and truth; for everythingthat proceeds from love is called good, and everything that proceedsfrom wisdom is called truth. But of this more hereafter. 

32. It is because the Divine Essence itself is Love and Wisdom, that theuniverse and all things in it, alive and not alive, have unceasingexistence from heat and light; for heat corresponds to love, and lightcorresponds to wisdom; and therefore spiritual heat is love and spirituallight is wisdom. But of this, also, more hereafter. 

33. From Divine Love and from Divine Wisdom, which make the very Essencethat is God, all affections and thoughts with man have theirrise-affections from Divine Love, and thoughts from Divine Wisdom; andeach and all things of man are nothing but affection and thought; thesetwo are like fountains of all things of man's life. All the enjoymentsand pleasantnesses of his life are from these-enjoyments from theaffection of his love, and pleasantnesses from the thought therefrom. Now since man was created to be a recipient, and is a recipient in thedegree in which he loves God and from love to God is wise, in otherwords, in the degree in which he is affected by those things which arefrom God and thinks from that affection, it follows that the DivineEssence, which is the Creator, is Divine Love and Divine Wisdom. 

34. DIVINE LOVE IS OF DIVINE WISDOM, AND DIVINE WISDOM IS OF DIVINE LOVE. 

In God-Man Divine Esse [Being] and Divine Existere [Taking Form] are onedistinctly (as may be seen above, n. 14-16). And because Divine Esse isDivine Love, and Divine Existere is Divine Wisdom, these are likewiseone distinctly. They are said to be one distinctly, because love andwisdom are two distinct things, yet so united that love is of wisdom, and wisdom is of love, for in wisdom love is, and in love wisdom Exists;and since wisdom derives its Existere from love (as was said above, n. 15), therefore Divine Wisdom also is Esse. From this it follows that love andwisdom taken together are the Divine Esse, but taken distinctly love iscalled Divine Esse, and wisdom Divine Existere. Such is the angelic ideaof Divine Love and of Divine Wisdom. 

35. Since there is such a union of love and wisdom and of wisdom and lovein God-Man, there is one Divine Essence. For the Divine Essence is DivineLove because it is of Divine Wisdom and is Divine Wisdom, because it isof Divine Love. And since there is such a union of these, the DivineLife also is one. Life is the Divine essence. Divine Love and DivineWisdom are a one because the union is reciprocal, and reciprocal unioncauses oneness. Of reciprocal union, however, more will be said elsewhere. 

36. There is also a union of love and wisdom in every Divine work; fromwhich it has perpetuity, yea, its everlasting duration. If there were moreof Divine Love than of Divine Wisdom, or more of Divine Wisdom than ofDivine Love, in any created work, it could have continued existence onlyin the measure in which the two were equally in it, anything in excesspassing off. 

37. The Divine Providence in the reforming, regenerating and saving ofmen, partakes equally of Divine Love and of Divine Wisdom. From more ofDivine Love than of Divine Wisdom or from more of Divine Wisdom than ofDivine Love, man cannot be reformed, regenerated and saved. Divine Lovewills to save all, but it cam save only by means of Divine Wisdom; toDivine Wisdom belong all the laws through which salvation is effected;and these laws Love cannot transcend, because Divine Love and DivineWisdom are one and act in unison. 

38. In the Word, Divine Love and Divine Wisdom are meant by "righteousness"and "judgment, " Divine Love by "righteousness, " and Divine Wisdom by"judgment;" for this reason "righteousness" and "judgment" are predicatedin the Word of God; as in David:

 Righteousness and judgment are the support of Thy Throne (Ps. 89:14). Jehovah shall bring forth righteousness as the light, and judgment as the noonday (Ps. 37:6). 

In Hosea:

 I will betroth thee unto Me for ever, in righteousness, and in judgment (2:18). 

In Jeremiah:

 I will raise unto David a righteous Branch, who shall reign as King and shall execute judgment and righteousness in the earth (23:5). 

In Isaiah:

 He shall sit upon the throne of David, and upon his kingdom, to establish it in judgment and in righteousness (9:7). Jehovah shall be exalted, because He hath filled the earth with judgment and righteousness (33:5). 

In David:

 When I shall have learned the judgments of Thy righteousness. Seven times a day do I praise Thee, because of the judgments of Thy righteousness (Ps. 119:7, 164). 

The same is meant by "life" and "light" in John:

 In Him was life, and the life was the light of men (1:4). 

By "life" in this passage is meant the Lord's Divine Love, and by "light"His Divine Wisdom. The same also is meant by "life" and "spirit" in John:

 Jesus said, The words which I speak unto you, they are spirit, and they are life (6:63). 

39. In man love and wisdom appear as two separate things, yet in themselvesthey are one distinctly, because with man wisdom is such as the love is, and love is such as the wisdom is. The wisdom that does not make one withits love appears to be wisdom, but it is not; and the love that does notmake one with its wisdom appears to be the love of wisdom, but it is not;for the one must derive its essence and its life reciprocally from theother. With man love and wisdom appear as two separate things, becausewith him the capacity for understanding may be elevated into the lightof heaven, but not the capacity for loving, except so far as he actsaccording to his understanding. Any apparent wisdom, therefore, whichdoes not make one with the love of wisdom, sinks back into the love whichdoes make one with it; and this may be a love of unwisdom, yea, ofinsanity. Thus a man may know from wisdom that he ought to do this orthat, and yet he does not do it, because he does not love it. But so faras a man does from love what wisdom teaches, he is an image of God. 

40. DIVINE LOVE AND DIVINE WISDOM ARE SUBSTANCE AND ARE FORM. 

The idea of men in general about love and about wisdom is that they arelike something hovering and floating in thin air or ether or like whatexhales from something of this kind. Scarcely any one believes that theyare really and actually substance and form. Even those who recognize thatthey are substance and form still think of the love and the wisdom asoutside the subject and as issuing from it. For they call substance andform that which they think of as outside the subject and as issuing fromit, even though it be something hovering and floating; not knowing thatlove and wisdom are the subject itself, and that what is perceived outsideof it and as hovering and floating is nothing but an appearance of thestate of the subject in itself. There are several reasons why this hasnot hitherto been seen, one of which is, that appearances are the firstthings out of which the human mind forms its understanding, and theseappearances the mind can shake off only by the exploration of the cause;and if the cause lies deeply hidden, the mind can explore it only bykeeping the understanding for a long time in spiritual light; and thisit cannot do by reason of the natural light which continually withdrawsit. The truth is, however, that love and wisdom are the real and actualsubstance and form that constitute the subject itself. 

41. But as this is contrary to appearance, it may seem not to merit beliefunless it be proved; and since it can be proved only by such things asman can apprehend by his bodily senses, by these it shall be proved. Manhas five external senses, called touch, taste, smell, hearing and sight. The subject of touch is the skin by which man is enveloped, the verysubstance and form of the skin causing it to feel whatever is applied toit. The sense of touch is not in the things applied, but in the substanceand form of the skin, which are the subject; the sense itself is nothingbut an affecting of the subject by the things applied. It is the samewith taste; this sense is only an affecting of the substance and form ofthe tongue; the tongue is the subject. It is the same with smell; it iswell known that odor affects the nostrils, and that it is in the nostrils, and that the nostrils are affected by the odoriferous particles touchingthem. It is the same with hearing, which seems to be in the place wherethe sound originates; but the hearing is in the ear, and is an affectingof its substance and form; that the hearing is at a distance from the earis an appearance. It is the same with sight. When a man sees objects at adistance, the seeing appears to be there; yet the seeing is in the eye, which is the subject, and is likewise an affecting of the subject. Distance is solely from the judgment concluding about space from thingsintermediate, or from the diminution and consequent indistinctness ofthe object, an image of which is produced interiorly in the eye accordingto the angle of incidence. From this it is evident that sight does notgo out from the eye to the object, but that the image of the object entersthe eye and affects its substance and form. Thus it is just the samewith sight as with hearing; hearing does not go out from the ear to catchthe sound, but the sound enters the ear and affects it. From all this itcan be seen that the affecting of the substance and form which causessense is not a something separate from the subject, but only causes achange in it, the subject remaining the subject then as before andafterwards. From this it follows that seeing, hearing, smell, taste, and touch, are not a something volatile flowing from their organs, butare the organs themselves, considered in their substance and form, andthat when the organs are affected sense is produced. 

42. It is the same with love and wisdom, with this difference only, thatthe substances and forms which are love and wisdom are not obvious to theeyes as the organs of the external senses are. Nevertheless, no one candeny that those things of wisdom and love, which are called thoughts, perceptions, and affections, are substances and forms, and not entitiesflying and flowing out of nothing, or abstracted from real and actualsubstance and form, which are subjects. For in the brain are substancesand forms innumerable, in which every interior sense which pertains tothe understanding and will has its seat. The affections, perceptions, and thoughts there are not exhalations from these substances, but areall actually and really subjects emitting nothing from themselves, butmerely undergoing changes according to whatever flows against and affectsthem. This may be seen from what has been said above about the externalsenses. Of what thus flows against and affects more will be said below. 

43. From all this it may now first be seen that Divine Love and DivineWisdom in themselves are substance and form; for they are very Esse andExistere; and unless they were such Esse and Existere as they are substanceand form, they would be a mere thing of reasoning, which in itself is nothing. 

44. DIVINE LOVE AND DIVINE WISDOM ARE SUBSTANCE AND FORM IN ITSELF, THUSTHE VERY AND THE ONLY. 

That Divine Love and Divine Wisdom are substance and form has been provedjust above; and that Divine Esse [Being] and Existere [Taking Form] areEsse and Existere in itself, has also been said above. It cannot be saidto be Esse and Existere from itself, because this involves a beginning, and a beginning from something within in which would be Esse and Existerein itself. But Very Esse and Existere in itself is from eternity. VeryEsse and Existere in itself is also uncreated, and everything createdmust needs be from an Uncreate. What is created is also finite, and thefinite can exist only from the Infinite. 

45. He who by exercise of thought is able to grasp the idea of and tocomprehend, Esse and Existere in itself, can certainly perceive andcomprehend that it is the Very and the Only. That is called the Verywhich alone is; and that is called the Only from which every thing elseproceeds. Now because the Very and the Only is substance and form, itfollows that it is the very and only substance and form. Because thisvery substance and form is Divine Love and Divine Wisdom, it followsthat it is the very and only Love, and the very and only Wisdom;consequently, that it is the very and only Essence, as well as thevery and only Life: for Life is Love and Wisdom. 

46. From all this it can be seen how sensually (that is, how much fromthe bodily senses and their blindness in spiritual matters) do thosethink who maintain that nature is from herself. They think from theeye, and are not able to think from the understanding. Thought from theeye closes the understanding, but thought from the understanding opensthe eye. Such persons cannot think at all of Esse and Existere in itself, and that it is Eternal, Uncreate, and Infinite; neither can they thinkat all of life, except as a something fleeting and vanishing intonothingness; nor can they think otherwise of Love and Wisdom, nor atall that from these are all things of nature. Neither can it be seenthat from these are all things of nature, unless nature is regarded, not from some of its forms, which are merely objects of sight, but fromuses in their succession and order. For uses are from life alone, andtheir succession and order are from wisdom and love alone; while formsare only containants of uses. Consequently, if forms alone are regarded, nothing of life, still less anything of love and wisdom, thus nothingof God, can be seen in nature. 

47. DIVINE LOVE AND DIVINE WISDOM MUST NECESSARILY HAVE BEING [Esse]AND HAVE FORM [Existere] IN OTHERS CREATED BY ITSELF. 

It is the essential of love not to love self, but to love others, andto be conjoined with others by love. It is the essential of love, moreover, to be loved by others, for thus conjunction is effected. Theessence of all love consists in conjunction; this, in fact, is its life, which is called enjoyment, pleasantness, delight, sweetness, bliss, happiness, and felicity. Love consists in this, that its own should beanother's; to feel the joy of another as joy in oneself, that is loving. But to feel one's own joy in another and not the other's joy in oneselfis not loving; for this is loving self, while the former is loving theneighbor. These two kinds of love are diametrically opposed to eachother. Either, it is true, conjoins; and to love one's own, that is, oneself, in another does not seem to divide; but it does so effectuallydivide that so far as any one has loved another in this manner, so farhe afterwards hates him. For such conjunction is by its own actiongradually loosened, and then, in like measure, love is turned to hate. 

48. Who that is capable of discerning the essential character of lovecannot see this? For what is it to love self alone, instead of lovingsome one outside of self by whom one may be loved in return? Is not thisseparation rather than conjunction? Conjunction of love is byreciprocation; and there can be no reciprocation in self alone. If thereis thought to be, it is from an imagined reciprocation in others. Fromthis it is clear that Divine Love must necessarily have being (esse) andhave form (existere) in others whom it may love, and by whom it may beloved. For as there is such a need in all love, it must be to the fullestextent, that is, infinitely in Love Itself. 

49. With respect to God: it is impossible for Him to love others and tobe loved reciprocally by others in whom there is anything of infinity, that is, anything of the essence and life of love in itself, or anythingof the Divine. For if there were beings having in them anything ofinfinity, that is, of the essence and life of love in itself, that is, of the Divine, it would not be God loved by others, but God lovingHimself; since the Infinite, that is, the Divine, is one only, and ifthis were in others, Itself would be in them, and would be the love ofself Itself; and of that love not the least trace can possibly be inGod, since it is wholly opposed to the Divine Essence. Consequently, forthis relation to be possible there must be others in whom there isnothing of the Divine in itself. That it is possible in beings createdfrom the Divine will be seen below. But that it may be possible, theremust be Infinite Wisdom making one with Infinite Love; that is, theremust be the Divine Love of Divine Wisdom, and the Divine Wisdom of DivineLove (concerning which see above, n. 35-39)

50. Upon a perception and knowledge of this mystery depend a perceptionand knowledge of all things of existence, that is, creation; also of allthings of continued existence, that is, preservation by God; in otherwords, of all the works of God in the created universe; of which thefollowing pages treat. 

51. But do not, I entreat you, confuse your ideas with time and withspace, for so far as time and space enter into your ideas when you readwhat follows, you will not understand it; for the Divine is not in timeand space. This will be seen clearly in the progress of this work, andin particular from what is said of eternity, infinity, and omnipresence. 

52. ALL THINGS IN THE UNIVERSE WERE CREATED FROM THE DIVINE LOVE AND THEDIVINE WISDOM OF GOD-MAN. 

So full of Divine Love and Divine Wisdom is the universe in greatest andleast, and in first and last things, that it may be said to be DivineLove and Divine Wisdom in an image. That this is so is clearly evidentfrom the correspondence of all things of the universe with all things ofman. There is such correspondence of each and every thing that takesform in the created universe with each and every thing of man, that manmay be said to be a sort of universe. There is a correspondence of hisaffections, and thence of his thoughts, with all things of the animalkingdom; of his will, and thence of his understanding, with all thingsof the vegetable kingdom; and of his outmost life with all things ofthe mineral kingdom. That there is such a correspondence is not apparentto any one in the natural world, but it is apparent to every one whogives heed to it in the spiritual world. In that world there are allthings that take form in the natural world in its three kingdoms, andthey are correspondences of affections and thoughts, that is, ofaffections from the will and of thoughts from the understanding, alsoof the outmost things of the life, of those who are in that world, aroundwhom all these things are Visible, presenting an appearance like that ofthe created universe, with the difference that it is in lesser form. Fromthis it is very evident to angels, that the created universe is an imagerepresentative of God-Man, and that it is His Love and Wisdom which arepresented, in an image, in the universe. Not that the created universeis God-Man, but that it is from Him; for nothing whatever in the createduniverse is substance and form in itself, or life in itself, or love andwisdom in itself, yea, neither is man a man in himself, but all is fromGod, who is Man, Wisdom and Love, also Form and Substance, in itself. That which has Being-in-itself is uncreate and infinite; but whateveris from Very Being, since it contains in it nothing of Being-in-itself, is created and finite, and this exhibits an image of Him from whom ithas being and has form. 

53. Of things created and finite Esse [Being] and Existere [Taking Form]can be predicated, likewise substance and form, also life, and even loveand wisdom; but these are all created and finite. This can be said ofthings created and finite, not because they possess anything Divine, butbecause they are in the Divine, and the Divine is in them. For everythingthat has been created is, in itself, inanimate and dead, but all thingsare animated and made alive by this, that the Divine is in them, and thatthey are in the Divine. 

54. The Divine is not in one subject differently from what it is inanother, but one created subject differs from another; for no two thingscan be precisely alike, consequently each thing is a different containant. On this account, the Divine as imaged forth presents a variety ofappearances. Its presence in opposites will be discussed hereafter. 

55. ALL THINGS IN THE CREATED UNIVERSE ARE RECIPIENTS OF THE DIVINE LOVEAND THE DIVINE WISDOM OF GOD-MAN. 

It is well known that each and all things of the universe were createdby God; hence the universe, with each and every thing pertaining to it, is called in the Word the work of the hands of Jehovah. There are thosewho maintain that the world, with everything it includes, was createdout of nothing, and of that nothing an idea of absolute nothingness isentertained. From absolute nothingness, however, nothing is or can bemade. This is an established truth. The universe, therefore, which isGod's image, and consequently full of God, could be created only inGod from God; for God is Esse itself, and from Esse must be whateveris. To create what is, from nothing which is not, is an uttercontradiction. But still, that which is created in God from God is notcontinuous from Him; for God is Esse in itself, and in created thingsthere is not any Esse in itself. If there were in created things anyEsse in itself, this would be continuous from God, and that which iscontinuous from God is God. The angelic idea of this is, that what iscreated in God from God, is like that in man which has been derived fromhis life, but from which the life has been withdrawn, which is of such anature as to be in accord with his life, and yet it is not his life. Theangels confirm this by many things which have existence in their heaven, where they say they are in God, and God is in them, and still that theyhave, in their esse, nothing of God which is God. Many things wherebythey prove this will be presented hereafter; let this serve for presentinformation. 

56. Every created thing, by virtue of this origin, is such in its natureas to be a recipient of God, not by continuity, but by contiguity. Bythe latter and not the former comes its capacity for conjunction. Forhaving been created in God from God, it is adapted to conjunction; andbecause it has been so created, it is an analogue, and through suchconjunction it is like an image of God in a mirror. 

57. From this it is that angels are angels, not from themselves, but byvirtue of this conjunction with God-Man; and this conjunction is accordingto the reception of Divine Good and Divine Truth, which are God, and whichseem to proceed from Him, though really they are in Him. This receptionis according to their application to themselves of the laws of order, which are Divine truths, in the exercise of that freedom of thinking andwilling according to reason, which they possess from the Lord as if itwere their own. By this they have a reception, as if from themselves, ofDivine Good and of Divine Truth, and by this there is a reciprocation oflove; for, as was said above, love is impossible unless it is reciprocal. The same is true of men on the earth. From what has been said it can nowfirst be seen that all things of the created universe are recipients ofthe Divine Love and the Divine Wisdom of God-Man. 

58. It cannot yet be intelligibly explained how all other things of theuniverse which are unlike angels and men, that is, the things below manin the animal kingdom, and the things below these in the vegetablekingdom, and the things still below these in the mineral kingdom, arealso recipients of the Divine Love and of the Divine Wisdom of God-Man;for many things need to be said first about degrees of life, and degreesof the recipients of life. Conjunction with these things is according totheir uses; for no good use has any other origin than through a likeconjunction with God, but yet different according to degrees. Thisconjunction in its descent becomes successively such that nothing offreedom is left therein, because nothing of reason, and therefore nothingof the appearance of life; but still they are recipients. Because theyare recipients, they are also re-agents; and forasmuch as they arere-agents, they are containants. Conjunction with uses which are not goodwill be discussed when the origin of evil has been made known. 

59. From the above it can be seen that the Divine is in each and everything of the created universe, and consequently that the created universeis the work of the hands of Jehovah, as is said in the Word; that is, thework of Divine Love and Divine Wisdom, for these are meant by the handsof Jehovah. But though the Divine is in each and all things of thecreated universe there is in their esse nothing of the Divine in itself;for the created universe is not God, but is from God; and since it isfrom God, there is in it an image of Him like the image of a man in amirror, wherein indeed the man appears, but still there is nothing ofthe man in it. 

60. I heard several about me in the spiritual world talking together, who said that they were quite willing to acknowledge that the Divine isin each and every thing of the universe, because they behold therein thewonderful works of God, and these are the more wonderful the moreinteriorly they are examined. And yet, when they were told that the Divineis actually in each and every thing of the universe, they were displeased;which is a proof that although they assert this they do not believe it. They were therefore asked whether this cannot be seen simply from themarvelous power which is in every seed, of producing its own vegetableform in like order, even to new seeds; also because in every seed anidea of the infinite and eternal is presented; since there is in seedsan endeavor to multiply themselves and to fructify infinitely andeternally? Is not this evident also in every living creature, even thesmallest? In that there are in it organs of sense, also brains, a heart, lungs, and other parts; with arteries, veins, fibers, muscles, and theactivities proceeding therefrom; besides the surpassing marvels of animalnature, about which whole volumes have been written. All these wonderfulthings are from God; but the forms with which they are clothed are fromearthy matters, out of which come plants, and in their order, men. Therefore it is said of man, That he was created out of the ground, and that he is dust of the earth, and that the breath of lives was breathed into him (Genesis 2:7). 

From which it is plain that the Divine is not man's own, but is adjoinedto him. 

61. ALL CREATED THINGS HAVE RELATION IN A KIND OF IMAGE TO MAN. 

This can be seen from each and all things of the animal kingdom, fromeach and all things of the vegetable kingdom, and from each and all thingsof the mineral kingdom. 

A relation to man in each and all things of the animal kingdom is evidentfrom the following. Animals of every kind have limbs by which they move, organs by which they feel, and viscera by which these are exercised;these they have in common with man. They have also appetites andaffections similar to man's natural appetites and affections; and theyhave inborn knowledges corresponding to their affections, in some ofwhich there appears a resemblance to what is spiritual, which is moreor less evident in beasts of the earth, and birds of the air, and inbees, silk-worms, ants, etc. From this it is that merely natural menconsider the living creatures of this kingdom to be like themselves, except in the matter of speech. 

A relation to man arising out of each and all things of the vegetablekingdom is evident from this: they spring forth from seed, and thereafterproceed step by step through their periods of growth; they have somethingakin to marriage, followed by prolification; their vegetative soul is use, and they are forms thereof; besides many other particulars which haverelation to man. These also have been described by various authors. 

A relation to man deducible from each and every thing of the mineralkingdom is seen only in an endeavor to produce forms which exhibit sucha relation (which forms, as said above, are each and all things of thevegetable kingdom), and in an endeavor to perform uses thereby. For whenfirst a seed falls into the bosom of the earth, she cherishes it, andout of herself provides it with nourishment from every source, that itmay shoot up and present itself in a form representative of man. Thatsuch an endeavor exists also in its solid parts is evident from coralsat the bottom of the seas and from flowers in mines, where they originatefrom minerals, also from metals. This endeavor towards vegetating, andperforming uses thereby, is the outmost derivation from the Divine increated things. 

62. As there is an endeavor of the minerals of the earth towardsvegetation, so there is an endeavor of the plants towards vivification:this accounts for insects of various kinds corresponding to the odorsemanating from plants. This does not arise from the heat of this world'ssun, but from life operating through that heat according to the stateof its recipients (as will be seen in what follows). 

63. That there is a relation of all things of the created universe toman may be known from the foregoing statements, yet it can be seen onlyobscurely; whereas in the spiritual world this is seen clearly. In thatworld, also, there are all things of the three kingdoms, and in the midstof them the angel; he sees them about him, and also knows that they arerepresentations of himself; yea, when the inmost of his understandingis opened he recognizes himself in them, and sees his image in them, hardly otherwise than as in a mirror. 

64. From these and from many other concurring facts which there is nottime to adduce now, it may be known with certainty that God is a Man;and that the created universe is an image of Him; for there is a generalrelation of all things to Him, as well as a particular relation of allthings to man. 

65. THE USES OF ALL CREATED THINGS ASCEND BY DEGREES FROM LAST THINGS TOMAN, AND THROUGH MAN TO GOD THE CREATOR, FROM WHOM THEY ARE. 

Last things, as was said above, are each and all things of the mineralkingdom, which are materials of various kinds, of a stony, saline, oily, mineral, or metallic nature, covered over with soil formed of vegetableand animal matters reduced to the finest dust. In these lie concealedboth the end and the beginning of all uses which are from life. The endof all uses is the endeavor to produce uses, and the beginning is theacting force from that endeavor. These pertain to the mineral kingdom. Middle things are each and all things of the vegetable kingdom, such asgrasses and herbs of every kind, plants and shrubs of every kind, andtrees of every kind. The uses of these are for the service of each andall things of the animal kingdom, both imperfect and perfect. These theynourish, delight, and vivify; nourishing the bellies of animals withtheir vegetable substances, delighting the animal senses with taste, fragrance, and beauty, and vivifying their affections. The endeavortowards this is in these also from life. First things are each and allthings of the animal kingdom. Those are lowest therein which are calledworms and insects, the middle are birds and beasts, and the highest, men; for in each kingdom there are lowest, middle and highest things, the lowest for the use of the middle, and the middle for the use of thehighest. Thus the uses of all created things ascend in order from outmostthings to man, who is first in order. 

66. In the natural world there are three degrees of ascent, and in thespiritual world there are three degrees of ascent. All animals arerecipients of life. The more perfect are recipients of the life and thethree degrees of the natural world, the less perfect of the life of twodegrees of that world, and the imperfect of one of its degrees. But manalone is a recipient of the life both of the three degrees of the naturalworld and of the three degrees of the spiritual world. From this it isthat man can be elevated above nature, while the animal cannot. Man canthink analytically and rationally of the civil and moral things that arewithin nature, also of the spiritual and celestial things that are abovenature, yea, he can be so elevated into wisdom as even to see God. Butthe six degrees by which the uses of all created things ascend in theirorder even to God the Creator, will be treated of in their proper place. From this summary, however, it can be seen that there is an ascent ofall created things to the first, who alone is Life, and that the usesof all things are the very recipients of life; and from this are theforms of uses. 

67. It shall also be stated briefly how man ascends, that is, is elevated, from the lowest degree to the first. He is born into the lowest degreeof the natural world; then, by means of knowledges, he is elevated intothe second degree; and as he perfects his understanding by knowledgeshe is elevated into the third degree, and then becomes rational. Thethree degrees of ascent in the spiritual world are in man above the threenatural degrees, and do not appear until he has put off the earthly body. When this takes place the first spiritual degree is open to him, afterwards the second, and finally the third; but this only with thosewho become angels of the third heaven; these are they that see God. Thosebecome angels of the second heaven and of the last heaven in whom thesecond degree and the last degree can be opened. Each spiritual degreein man is opened according to his reception of Divine Love and DivineWisdom from the Lord. Those who receive something thereof come into thefirst or lowest spiritual degree those who receive more into the secondor middle spiritual degree, those who receive much into the third orhighest degree. But those who receive nothing thereof remain in thenatural degrees, and derive from the spiritual degrees nothing more thanan ability to think and thence to speak, and to will and thence to act, but not with intelligence. 

68. Of the elevation of the interiors of man, which belong to his mind, this also should be known. In everything created by God there is reaction. In Life alone there is action; reaction is caused by the action of Life. Because reaction takes place when any created thing is acted upon, itappears as if it belonged to what is created. Thus in man it appears asif the reaction were his, because he has no other feeling than that lifeis his, when yet man is only a recipient of life. From this cause it isthat man, by reason of his hereditary evil, reacts against God. But sofar as man believes that all his life is from God, and that all good oflife is from the action of God, and all evil of life from the reactionof man, so far his reaction comes to be from [God's] action, and manacts with God as if from himself. The equilibrium of all things is fromaction and simultaneous reaction, and in equilibrium everything must be. These things have been said lest man should believe that he himselfascends toward God from himself, and not from the Lord. 

69. THE DIVINE, APART FROM SPACE, FILLS ALL SPACES OF THE UNIVERSE. 

There are two things proper to nature - space and time. From these manin the natural world forms the ideas of his thought, and thereby hisunderstanding. If he remains in these ideas, and does not raise his mindabove them, he is in no wise able to perceive things spiritual and Divine, for these he involves in ideas drawn from space and time; and so far asthat is done the light [lumen] of his understanding becomes merelynatural. To think from this lumen in reasoning about spiritual andDivine things, is like thinking from the thick darkness of night aboutthose things that appear only in the light of day. From this comesnaturalism. But he who knows how to raise his mind above ideas of thoughtdrawn from space and time, passes from thick darkness into light, and hasdiscernment in things spiritual and Divine, and finally sees the thingswhich are in and from what is spiritual and Divine; and then from thatlight he dispels the thick darkness of the natural lumen, and banishesits fallacies from the middle to the sides. Every man who hasunderstanding is able to transcend in thought these properties of nature, and actually does so; and he then affirms and sees that the Divine, because omnipresent, is not in space. He is also able to affirm and tosee the things that have been adduced above. But if he denies the DivineOmnipresence, and ascribes all things to nature, then he has no wish tobe elevated, though he can be. 

70. All who die and become angels put off the two above- mentionedproperties of nature, namely, space and time; for they then enter intospiritual light, in which objects of thought are truths, and objects ofsight are like those in the natural world, but are correspondent to theirthoughts. The objects of their thought which, as just said, are truths, derive nothing at all from space and time; and though the objects oftheir sight appear as if in space and in time, still the angels do notthink from space and time. The reason is, that spaces and times thereare not fixed, as in the natural world, but are changeable according tothe states of their life. In the ideas of their thought, therefore, instead of space and time there are states of life, instead of spacessuch things as have reference to states of love, and instead of timessuch things as have reference to states of wisdom. From this it is thatspiritual thought, and spiritual speech therefrom, differ so much fromnatural thought and natural speech therefrom, as to have nothing incommon except as regards the interiors of things, which are all spiritual. Of this difference more will be said elsewhere. Now, because the thoughtsof angels derive nothing from space and time, but everything from statesof life, when it is said that the Divine fills spaces angels evidentlycannot comprehend it, for they do not know what spaces are; but when, apart from any idea of space, it is said that the Divine fills all things, they clearly comprehend it. 

71. To make it clear that the merely natural man thinks of spiritual andDivine things from space, and the spiritual man apart from space, let thefollowing serve for illustration. The merely natural man thinks by meansof ideas which he has acquired from objects of sight, in all of whichthere is figure partaking of length, breadth, and height, and of shapedetermined by these, either angular or circular. These [conceptions] aremanifestly present in the ideas of his thought concerning things visibleon earth; they are also in the ideas of his thought concerning those notvisible, such as civil and moral affairs. This he is unconscious of; butthey are nevertheless there, as continuations. With a spiritual man itis different, especially with an angel of heaven, whose thought hasnothing in common with figure and form that derives anything fromspiritual length, breadth, and height, but only with figure and formderived from the state of a thing resulting from the state of its life. Consequently, instead of length of space he thinks of the good of a thingfrom good of life; instead of breadth of space, of the truth of a thingfrom truth of life; and instead of height, of the degrees of these. Thushe thinks from the correspondence there is between things spiritual andthings natural. From this correspondence it is that in the Word "length"signifies the good of a thing, "breadth" the truth of a thing, and"height" the degrees of these. From this it is evident that an angel ofheaven, when he thinks of the Divine Omnipresence, can by no means thinkotherwise than that the Divine, apart from space, fills all things. Andthat which an angel thinks is truth, because the light which enlightenshis understanding is Divine Wisdom. 

72. This is the basis of thought concerning God; for without it, what isto be said of the creation of the universe by God-Man, of His Providence, Omnipotence, Omnipresence and Omniscience, even if understood, cannot bekept in mind; since the merely natural man, even while he has thesethings in his understanding, sinks back into his life's love, which isthat of his will; and that love dissipates these truths, and immerseshis thought in space, where his lumen, which he calls rational, abides, not knowing that so far as he denies these things, he is irrational. That this is so, may be confirmed by the idea entertained of this truth, that GOD is a MAN. Read with attention, I pray you, what has been saidabove (n. 11-13) and what follows after, and your understanding willaccept it. But when you let your thought down into the natural lumenwhich derives from space, will not these things be seen as paradoxes? andif you let it down far, will you not reject them? This is why it is saidthat the Divine fills all spaces of the universe, and why it is not saidthat God-Man fills them. For if this were said, the merely natural lumenwould not assent. But to the proposition that the Divine fills all space, it does assent, because this agrees with the mode of speech of thetheologians, that God is omnipresent, and hears and knows all things. (On this subject, more may be seen above, n. 7-10. ). 

73. THE DIVINE IS IN ALL TIME, APART FROM TIME. 

As the Divine, apart from space, is in all space, so also, apart fromtime, is it in all time. For nothing which is proper to nature can bepredicated of the Divine, and space and time are proper to nature. Spacein nature is measurable, and so is time. This is measured by days, weeks, months, years, and centuries; days are measured by hours; weeks and monthsby days; years by the four seasons; and centuries by years. Nature derivesthis measurement from the apparent revolution and annual motion of the sunof the world. But in the spiritual world it is different. The progressionsof life in that world appear in like manner to be in time, for those therelive with one another as men in the world live with one another; and thisis not possible without the appearance of time. But time there is notdivided into periods as in the world, for their sun is constantly in theeast and is never moved away; for it is the Lord's Divine Love thatappears to them as a sun. Wherefore they have no days, weeks, months, years, centuries, but in place of these there are states of life, bywhich a distinction is made which cannot be called, however, a distinctioninto periods, but into states. Consequently, the angels do not know whattime is, and when it is mentioned they perceive in place of it state; andwhen state determines time, time is only an appearance. For joyfulness ofstate makes time seem short, and joylessness of state makes time seemlong; from which it is evident that time in the spiritual world is nothingbut quality of state. It is from this that in the Word, "hours, " "days, ""weeks, " "months, " and "years, " signify states and progressions of statein series and in the aggregate; and when times are predicated of thechurch, by its "morning" is meant its first state, by "mid-day" itsfullness by "evening" its decline, and by "night" its end. The fourseasons of the year "spring, " "summer, " "autumn, " and "winter, " have alike meaning. 

74. From the above it can be seen that time makes one with thought fromaffection; for from that is the quality of man's state. And withprogressions of time, in the spiritual world, distances in progressthrough space coincide; as may be shown from many things. For instance, in the spiritual world ways are actually shortened or are lengthened inaccordance with the longings that are of thought from affection. Fromthis, also, comes the expression, "spaces of time. " Moreover, in caseswhere thought does not join itself to its proper affection in man, asin sleep, the lapse of time is not noticed. 

75. Now as times which are proper to nature in its world are in thespiritual world pure states, which appear progressive because angelsand spirits are finite, it may be seen that in God they are notprogressive because He is Infinite, and infinite things in Him are one(as has been shown above, n. 17-22). From this it follows that theDivine in all time is apart from time. 

76. He who has no knowledge of God apart from time and is unable fromany perception to think of Him, is thus utterly unable to conceive ofeternity in any other way than as an eternity of time; in which case, in thinking of God from eternity he must needs become bewildered; forhe thinks with regard to a beginning, and beginning has exclusivereference to time. His bewilderment arises from the idea that God hadexistence from Himself, from which he rushes headlong into an origin ofnature from herself; and from this idea he can be extricated only by aspiritual or angelic idea of eternity, which is an idea apart from time;and when time is separated, the Eternal and the Divine are the same, andthe Divine is the Divine in itself, not from itself. The angels declarethat while they can conceive of God from eternity, they can in no wayconceive of nature from eternity, still less of nature from herself andnot at all of nature as nature in herself. For that which is in itselfis the very Esse, from which all things are; Esse in itself is very life, which is the Divine Love of Divine Wisdom and the Divine Wisdom of DivineLove. For the angels this is the Eternal, an Eternal as removed from timeas the uncreated is from the created, or the infinite from the finite, between which, in fact, there is no ratio. 

77. THE DIVINE IN THINGS GREATEST AND LEAST IS THE SAME. 

This follows from the two preceding articles, that the Divine apart fromspace is in all space, and apart from time is in all time. Moreover, thereare spaces greater and greatest, and lesser and least; and since spacesand times, as said above, make one, it is the same with times. In thesethe Divine is the same, because the Divine is not varying and changeable, as everything is which belongs to nature, but is unvarying andunchangeable, consequently the same everywhere and always. 

78. It seems as if the Divine were not the same in one person as inanother; as if, for instance, it were different in the wise and in thesimple, or in an old man and in a child. But this is a fallacy arisingfrom appearance; the man is different, but the Divine in him is notdifferent. Man is a recipient, and the recipient or receptacle is whatvaries. A wise man is a recipient of Divine Love and Divine Wisdom moreadequately, and therefore more fully, than a simple man; and an old manwho is also wise, more than a little child or boy; yet the Divine is thesame in the one as in the other. It is in like manner a fallacy arisingfrom appearance, that the Divine is different with angels of heaven fromwhat it is with men on the earth, because the angels of heaven are inwisdom ineffable, while men are not; but the seeming difference is notin the Lord but in the subjects, according to the quality of theirreception of the Divine. 

79. That the Divine is the same in things greatest and least, may beshown by means of heaven and by means of an angel there. The Divine inthe whole heaven and the Divine in an angel is the same; therefore eventhe whole heaven may appear as one angel. So is it with the church, andwith a man of the church. The greatest form receptive of the Divine isthe whole heaven together with the whole church; the least is an angelof heaven and a man of the church. Sometimes an entire society of heavenhas appeared to me as one angel-man; and it was told that it may appearlike a man as large as a giant, or like a man as small as an infant; andthis, because the Divine in things greatest and least is the same. 

80. The Divine is also the same in the greatest and in the least of allcreated things that are not alive; for it is in all the good of their use. These, moreover, are not alive for the reason that they are not forms oflife but forms of uses; and the form varies according to the excellenceof the use. But how the Divine is in these things will be stated in whatfollows, where creation is treated of. 

81. Put away space, and deny the possibility of a vacuum, and then thinkof Divine Love and of Divine Wisdom as being Essence itself, space havingbeen put away and a vacuum denied. Then think according to space; and youwill perceive that the Divine, in the greatest and in the least things ofspace, is the same; for in essence abstracted from space there is neithergreat nor small, but only the same. 

82. Something shall now be said about vacuum. I once heard angels talkingwith Newton about vacuum, and saying that they could not tolerate theidea of a vacuum as being nothing, for the reason that in their worldwhich is spiritual, and which is within or above the spaces and timesof the natural world, they equally feel, think, are affected, love, will, breathe, yea, speak and act, which would be utterly impossible in a vacuumwhich is nothing, since nothing is nothing, and of nothing not anythingcan be affirmed. Newton said that he now knew that the Divine, which isBeing itself, fills all things, and that to him the idea of nothing asapplied to vacuum is horrible, because that idea is destructive of allthings; and he exhorts those who talk with him about vacuum to guardagainst the idea of nothing, comparing it to a swoon, because in nothingno real activity of mind is possible. 

83. PART SECOND. 

DIVINE LOVE AND DIVINE WISDOM APPEAR IN THE SPIRITUAL WORLD AS A SUN. 

There are two worlds, the spiritual and the natural. The spiritual worlddoes not draw anything from the natural, nor the natural world from thespiritual. The two are totally distinct, and communicate only bycorrespondences, the nature of which has been abundantly shown elsewhere. To illustrate this by an example: heat in the natural world correspondsto the good of charity in the spiritual world, and light in the naturalworld corresponds to the truth of faith in the spiritual world; and whodoes not see that heat and the good of charity, and that light and thetruth of faith, are wholly distinct? At first sight they appear asdistinct as two entirely different things. They so appear when oneinquires what the good of charity has in common with heat, or the truthof faith with light; when in fact, spiritual heat is that good, andspiritual light is that truth. Although these things are in themselvesso distinct, they make one by correspondence. They make one in this way:when man reads, in the Word, of heat and light, the spirits and angelswho are with the man perceive charity instead of heat, and faith insteadof light. This example is adduced, in order that it may be known that thetwo worlds, the spiritual and the natural, are so distinct as to havenothing in common with each other; yet are so created as to havecommunication, yea, conjunction by means of correspondences. 

84. Since these two worlds are so distinct, it can be seen very clearlythat the spiritual world is under another sun than the natural world. Forin the spiritual world, must as in the natural, there is heat and light;but the heat there, as well as the light, is spiritual; and spiritualheat is the good of charity, and spiritual light is the truth of faith. Now since heat and light can originate only in a sun, it is evident thatthe spiritual world has a different sun from the natural world; andfurther, that the sun of the spiritual world in its essence is such thatspiritual heat and light can come forth from it; whereas the sun of thenatural world in its essence is such that natural heat can come forthfrom it. Everything spiritual has relation to good and truth, and canspring from no other source than Divine Love and Divine Wisdom; for allgood is of love and all truth is of wisdom; that they have no other originany discerning man can see. 

85. That there is any other sun than that of the natural world hashitherto been unknown. The reason is, that the spiritual of man has sofar passed over into his natural, that he does not know what thespiritual is, and thus does not know that there is a spiritual world, the abode of spirits and angels, other than and different from the naturalworld. Since the spiritual world has lain so deeply hidden from theknowledge of those who are in the natural world, it has pleased the Lordto open the sight of my spirit, that I might see the things which are inthat world, just as I see those in the natural world, and might afterwardsdescribe that world; which has been done in the work Heaven and Hell, inone chapter of which the sun of the spiritual world is treated of. Forthat sun has been seen by me; and it appeared of the same size as the sunof the natural world; also fiery like it, but more glowing. It has alsobeen made known to me that the whole angelic heaven is under that sun;and that angels of the third heaven see it constantly, angels of thesecond heaven very often, and angels of the first or outmost heavensometimes. That all their heat and all their light, as well as all thingsthat are manifest in that world, are from that sun will be seen in whatfollows. 

86. That sun is not the Lord Himself, but is from the Lord. It is theDivine Love and the Divine Wisdom proceeding from Him that appear as asun in that world. And because Love and Wisdom in the Lord are one (asshown in Part I. ), that sun is said to be Divine Love; for Divine Wisdomis of Divine Love, consequently is Love. 

87. Since love and fire mutually correspond, that sun appears before theeyes of the angels as fiery; for angels cannot see love with their eyes, but they see in the place of love what corresponds to it. For angels, equally with men, have an internal and an external; it is their internalthat thinks and is wise, and that wills and loves; it is their externalthat feels, sees, speaks and acts. All their externals are correspondencesof internals; but the correspondences are spiritual, not natural. Moreover, Divine love is felt as fire by spiritual beings. For this reason "fire, "when mentioned in the Word, signifies love. In the Israelitish Church, "holy fire" signified love; and this is why, in prayers to God, it iscustomary to ask that "heavenly fire, " that is Divine Love, "may kindlethe heart. "

88. With such a difference between the spiritual and the natural (as shownabove, n. 83), nothing from the sun of the natural world, that is, nothingof its heat and light, nor anything pertaining to any earthly object, canpass over into the spiritual world. To the spiritual world the light ofthe natural world is thick darkness, and its heat is death. Nevertheless, the heat of the world can be vivified by the influx of heavenly heat, andthe light of the world can be illumined by the influx of heavenly light. Influx is effected by correspondences; and it cannot be effected bycontinuity. 

89. OUT OF THE SUN THAT TAKES FORM [existit] FROM THE DIVINE LOVE AND THEDIVINE WISDOM, HEAT AND LIGHT GO FORTH. 

In the spiritual world where angels and spirits are there are heat andlight, just as in the natural world where men are; moreover in likemanner as heat, the heat is felt and the light is seen as light. Stillthe heat and light of the spiritual world and of the natural world are(as said above) so entirely different as to have nothing in common. Theydiffer one from the other as what is alive differs from what is dead. The heat of the spiritual world in itself is alive; so is the light; butthe heat of the natural world in itself is dead; so is its light. Forthe heat and light of the spiritual world go forth from a sun that ispure love, while the heat and light of the natural world go forth froma sun that is pure fire; and love is alive, and the Divine Love is Lifeitself; while fire is dead, and solar fire is death itself, and may beso called because it has nothing whatever of life in it. 

90. Since angels are spiritual they can live in no other than spiritualheat and light, while men can live in no other than natural heat andlight; for what is spiritual accords with what is spiritual, and what isnatural with what is natural. If an angel were to derive the leastparticle from natural heat and light he would perish; for it is totallydiscordant with his life. As to the interiors of the mind every man isa spirit. When he dies he withdraws entirely from the world of nature, leaving behind him all its belongings, and enters a world where thereis nothing of nature. In that world he lives so separated from naturethat there is no communication whatever by continuity, that is, asbetween what is purer and grosser, but only like that between what isprior and posterior; and between such no communication is possible exceptby correspondences. From this it can be seen that spiritual heat is nota purer natural heat, or spiritual light a purer natural light, but thatthey are altogether of a different essence; for spiritual heat and lightderive their essence from a sun which is pure Love, and this is Lifeitself; while natural heat and light derive their essence from a sunwhich is pure fire, in which (as said above) there is absolutely nothingof life. 

91. Such being the difference between the heat and light of the twoworlds, it is very evident why those who are in the one world cannotsee those who are in the other world. For the eyes of man, who seesfrom natural light, are of the substance of his world, and the eyesof an angel are of the substance of his world; thus in both cases theyare formed for the proper reception of their own light. From all thisit can be seen from how much ignorance those think who, because theycannot see angels and spirits with their eyes, are unwilling to believethem to be men. 

92. Hitherto it has not been known that angels and spirits are in atotally different light and different heat from men. It has not been knowneven that another light and another heat are possible. For man in histhought has not penetrated beyond the interior or purer things of nature. And for this reason many have placed the abodes of angels and spirits inthe ether, and some in the stars - thus within nature, and not above oroutside of it. But, in truth, angels and spirits are entirely above oroutside of nature, and are in their own world, which is under another sun. And since in that world spaces are appearances (as was shown above), angels and spirits cannot be said to be in the ether or in the stars; infact, they are present with man, conjoined to the affection and thought ofhis spirit; since man is a spirit, and because of that thinks and wills;consequently the spiritual world is wherever man is, and in no wise awayfrom him. In a word, every man as regards the interiors of his mind is inthat world, in the midst of spirits and angels there; and he thinks fromits light, and loves from its heat. 

93. THE SUN OF THE SPIRITUAL WORLD IS NOT GOD, BUT IS A PROCEEDING FROMTHE DIVINE LOVE AND DIVINE WISDOM OF GOD-MAN; SO ALSO ARE THE HEAT ANDLIGHT FROM THAT SUN. 

By that sun which is before the eyes of the angels, and from which theyhave heat and light, is not meant the Lord Himself, but the firstproceeding from Him, which is the highest [degree] of spiritual heat. The highest [degree] of spiritual heat is spiritual fire, which is DivineLove and Divine Wisdom in their first correspondence. On this account thatsun appears fiery, and to the angels is fiery, but not to men. Fire whichis fire to men is not spiritual, but natural; and between the two firesthere is a difference like the difference between what is alive and whatis dead. Therefore the spiritual sun by its heat vivifies spiritual beingsand renews spiritual objects. The natural sun does the same for naturalbeings and natural objects; yet not from itself, but by means of an influxof spiritual heat, to which it renders aid as a kind of substitute. 

94. This spiritual fire, in which also there is light in its origin, becomes spiritual heat and light, which decrease in their going forth. This decrease is effected by degrees, which will be treated of in whatfollows. The ancients represented this by circles glowing with fire andresplendent with light around the head of God, as is common also at thepresent day in paintings representing God as a Man. 

95. That love begets heat, and wisdom light, is manifest from actualexperience. When man loves he grows warm, and when he thinks from wisdomhe sees things as it were in light. And from this it is evident that thefirst proceeding of love is heat, and that the first proceeding of wisdomis light. That they are also correspondences is obvious; for heat takesplace [existit] not in love itself, but from love in the will, and thencein the body; and light takes place not in wisdom, but in the thought ofthe understanding, and thence in the speech. Consequently love and wisdomare the essence and life of heat and light. Heat and light are whatproceed, and because they are what proceed, they are also correspondences. 

96. That spiritual light is altogether distinct from natural light, anyone may know if he observes the thoughts of his mind. For when the mindthinks, it sees its objects in light, and they who think spiritually seetruths, and this at midnight just as well as in the daytime. For thisreason light is predicated of the understanding, and the understandingis said to see; thus one sometimes declares of something which anothersays that he sees (that is, understands) that it is so. The understanding, because it is spiritual, cannot thus see by natural light, for naturallight does not inhere in man, but withdraws with the sun. From this itis obvious that the understanding enjoys a light different from that ofthe eye, and that this light is from a different origin. 

97. Let every one beware of thinking that the sun of the spiritual worldis God Himself. God Himself is a Man. The first proceeding from His Loveand Wisdom is that fiery spiritual [substance] which appears before theangels as a sun. When, therefore, the Lord manifests Himself to theangels in person, He manifests Himself as a Man; and this sometimes inthe sun, sometimes outside of it. 

98. It is from this correspondence that in the Lord the Lord is callednot only a "sun" but also "fire" and "light. " And by the "sun" is meantHimself as to Divine Love and Divine Wisdom together; by "fire" Himselfin respect to Divine Love, and by "light" Himself in respect to DivineWisdom. 

99. SPIRITUAL HEAT AND LIGHT IN PROCEEDING FROM THE LORD AS A SUN, MAKEONE, JUST AS HIS DIVINE LOVE AND DIVINE WISDOM MAKE ONE. 

How Divine Love and Divine Wisdom in the Lord make one has been explainedin Part I. ; in like manner heat and light make one, because they proceedfrom these, and the things which proceed make one by virtue of theircorrespondence, heat, corresponding to love, and light to wisdom. Fromthis it follows that as Divine Love is Divine Esse [Being] and DivineWisdom is Divine Existere [Taking form] (as shown above, n. 14-16), sospiritual heat is thy Divine proceeding from Divine Esse, and spirituallight is the Divine proceeding from Divine Existere. And as by that unionDivine Love is of Divine Wisdom, and Divine Wisdom is of Divine Love (asshown above, n. 35-39), so spiritual heat is of spiritual light, andspiritual light is of spiritual heat And because there is such a unionit follows that heat and light, in proceeding from the Lord as a sun, are one. It will be seen, however, in what follows, that they are notreceived as one by angels and men. 

100. The heat and light that proceed from the Lord as a sun are what inan eminent sense are called the spiritual, and they are called thespiritual in the singular number, because they are one; when, therefore, the spiritual is mentioned in the following pages, it is meant boththese together. From that spiritual it is that the whole of that worldis called spiritual. Through that spiritual, all things of that worldderive their origin, and also their name. That heat and that light arecalled the spiritual, because God is called Spirit, and God as Spiritis the spiritual going forth. God, by virtue of His own very Essence, is called Jehovah; but by means of that going forth He Vivifies andenlightens angels of heaven and men of the church. Consequently, vivification and enlightenment are said to be effected by the Spiritof Jehovah. 

101. That heat and light, that is, the spiritual going forth from theLord as a Sun, make one, may be illustrated by the heat and light thatgo forth from the sun of the natural world. These two also make one intheir going out from that sun. That they do not make one on earth isowing not to the sun, but to the earth. For the earth revolves dailyround its axis, and has a yearly motion following the ecliptic, whichgives the appearance that heat and light do not make one. For in themiddle of summer there is more of heat than of light, and in the middleof winter more of light than of heat. In the spiritual world it is thesame, except that there is in that world no daily or yearly motion ofthe earth; but the angels turn themselves, some more, some less, to theLord; those who turn themselves more, receive more from heat and lessfrom light, and those who turn themselves less to the Lord receive morefrom light and less from heat. From this it is that the heavens, whichconsist of angels, are divided into two kingdoms, one called celestial, the other spiritual. The celestial angels receive more from heat, andthe spiritual angels more from light. Moreover, the lands they inhabitvary in appearance according to their reception of heat and light. Ifthis change of state of the angels is substituted for the motion of theearth, the correspondence is complete. 

102. In what follows it will be seen, also, that all spiritual thingsthat originate through the heat and light of their sun, make one inlike manner when regarded in themselves, but when regarded as proceedingfrom the affections of the angels do not make one. When heat and lightmake one in the heavens, it is with the angels as if it were spring; butwhen they do not make one, it is either like summer or like winter - notlike the winter in the frigid zones, but like the winter in the warmerzone. Thus reception of love and wisdom in equal measure is the veryangelic state, and therefore an angel is an angel of heaven accordingto the union in him of love and wisdom. It is the same with the man ofthe church, when love and wisdom, that is, charity and faith, make onein him. 

103. THE SUN OF THE SPIRITUAL WORLD APPEARS AT A MIDDLE ALTITUDE, FAROFF FROM THE ANGELS, LIKE THE SUN OF THE NATURAL WORLD FROM MEN. 

Most people take with them out of the world an idea of God, as beingabove the head, on high, and an idea of the Lord, as living in heavenamong the angels. They take with them this idea of God because, in theWord, God is called the "Most High, " and is said to "dwell on high;"therefore in prayer and worship men raise their eyes and hands upwards, not knowing that by "The Most High" is signified the inmost. They takewith them the idea of the Lord as being in heaven among the angels, because men think of Him as they think of another man, some thinkingof Him as they think of an angel, not knowing that the Lord is the Veryand Only God who rules the universe, who if He were among the angels inheaven, could not have the universe under His gaze and under His care andgovernment. And unless He shone as a sun before those who are in thespiritual world, angels could have no light; for angels are spiritual, and therefore no other than spiritual light is in accord with theiressence. That there is light in the heavens, immensely exceeding the lighton earth, will be seen below where degrees are discussed. 

104. As regards the sun, therefore, from which angels have light and heat, it appears above the lands on which the angels dwell, at an elevation ofabout forty-five degrees, which is the middle altitude; it also appearsfar off from the angels like the sun of the world from men. The sunappears constantly at that altitude and at that distance, and does notmove from its place. Hence it is that angels have no times divided intodays and years, nor any progression of the day from morning, throughmidday to evening and into night; nor any progression of the year fromspring, through summer to autumn, into winter; but there is perpetuallight and perpetual spring; consequently, with the angels, as was saidabove, in place of times there are states. 

105. The sun of the spiritual world appears at a middle altitude chieflyfor the following reasons: First, the heat and light which proceed fromthat sun are thus at their medium intensity, consequently are equallyproportioned and thus properly attempered. For if the sun were to appearabove the middle altitude more heat than light would be perceived, ifbelow it more light than heat; as is the case on earth when the sun isabove or below the middle of the sky; when above, the heat increasesbeyond the light, when below, the light increases beyond the heat; forlight remains the same in summer and in winter, but heat increases anddiminishes according to the degree of the sun's altitude. Secondly, thesun of the spiritual world appears in a middle altitude above the angelicheaven, because there is thus a perpetual spring in all the angelicheavens, whereby the angels are in a state of peace; for this statecorresponds to springtime on earth. Thirdly, angels are thus enabled toturn their faces constantly to the Lord, and behold Him with their eyes. For at every turn of their bodies, the angels have the east, thus the Lord, before their faces. This is peculiar to that world, and would not be thecase if the sun of that world were to appear above or below the middlealtitude, and least of all if it were to appear overhead in the zenith. 

106. If the sun of the spiritual world did not appear far off from theangels, like the sun of the natural world from men, the whole angelicheaven, and hell under it, and our terraqueous globe under these, wouldnot be under the view, the care, the omnipresence, omniscience, omnipotence, and providence of the Lord; comparatively as the sun ofour world, if it were not at such a distance from the earth as itappears, could not be present and powerful in all lands by its heatand light, and therefore could not render its aid, as a kind ofsubstitute, to the sun of the spiritual world. 

107. It is very necessary to be known that there are two suns, onespiritual, the other natural; a spiritual sun for those who are in thespiritual world, and a natural sun for those who are in the natural world. Unless this is known, nothing can be properly understood about creationand about man, which are the subjects here to be treated of. Effects may, it is true, be observed, but unless at the same time the causes of effectsare seen, effects can only appear as it were in the darkness of night. 

108. THE DISTANCE BETWEEN THE SUN AND THE ANGELS IN THE SPIRITUAL WORLDIS AN APPEARANCE ACCORDING TO RECEPTION BY THEM OF DIVINE LOVE AND DIVINEWISDOM. 

All fallacies which prevail with the evil and the simple arise fromappearances which have been confirmed. So long as appearances remainappearances, they are apparent truths, according to which every onemay think and speak; but when they are accepted as real truths, whichis done when they are confirmed, then apparent truths become falsitiesand fallacies. For example: It is an appearance that the sun is bornearound the earth daily, and follows yearly the path of the ecliptic. Solong as this appearance is not confirmed it is an apparent truth, according to which any one may think and speak; for he may say that thesun rises and sets and thereby causes morning, midday, evening, andnight; also that the sun is now in such or such a degree of the eclipticor of its altitude, and thereby causes spring, summer, autumn, andwinter. But when this appearance is confirmed as the real truth, thenthe confirmer thinks and utters a falsity springing from a fallacy. Itis the same with innumerable other appearances, not only in natural, civil, and moral, but also in spiritual affairs. 

109. It is the same with the distance of the sun of the spiritual world, which sun is the first proceeding of the Lord's Divine Love and DivineWisdom. The truth is that there is no distance, but that the distance isan appearance according to the reception of Divine Love and Wisdom by theangels in their degree. That distances, in the spiritual world, areappearances may be seen from what has been shown above (as in n. 7-9, That the Divine is not in space; and in n. 69-72, That the Divine, apartfrom space, fills all spaces). If there are no spaces, there are nodistances, or, what is the same, if spaces are appearances, distancesalso are appearances, for distances are of space. 

110. The sun of the spiritual world appears at a distance from the angels, because they receive Divine Love and Divine Wisdom in the measure ofheat and light that is adequate to their states. For an angel, becausecreated and finite, cannot receive the Lord in the first degree of heatand light, such as is in the sun; if he did he would be entirely consumed. The Lord, therefore, is received by angels in a degree of heat and lightcorresponding to their love and wisdom. The following may serve forillustration. An angel of the lowest heaven cannot ascend to the angelsof the third heaven; for if he ascends and enters their heaven, he fallsinto a kind of swoon, and his life as it were, strives with death; thereason is that he has a less degree of love and wisdom, and the heat ofhis love and the light of his wisdom are in the same degree as his loveand wisdom. What, then, would be the result if an angel were even toascend toward the sun, and come into its fire? On account of thedifferences of reception of the Lord by the angels, the heavens alsoappear separate from one another. The highest heaven, which is calledthe third, appears above the second, and the second above the first; notthat the heavens are apart, but they appear to be apart, for the Lord ispresent equally with those who are in the lowest heaven and with thosewho are in the third heaven. That which causes the appearance of distanceis not in the Lord but in the subjects, that is, the angels. 

111. That this is so can hardly be comprehended by a natural idea, becausein such there is space, but by a spiritual idea, such as angels have, itcan be comprehended, because in such there is no space. Yet even by anatural idea this much can be comprehended, that love and wisdom (or whatis the same, the Lord, who is Divine Love and Divine Wisdom) cannotadvance through spaces, but is present with each one according toreception. That the Lord is present with all, He teaches in Matthew (28:20), and that He makes His abode with those who love Him, in John (14:23). 

112. As this has been proved by means of the heavens and the angels, itmay seem a matter of too exalted wisdom; but the same is true of men. Men, as to the interiors of their minds, are warmed and illuminated by thatsame sun. They are warmed by its heat and illuminated by its light in themeasure in which they receive love and wisdom from the Lord. The differencebetween angels and men is that angels are under the spiritual sun only, butmen are not only under that sun, but also under the sun of this world; formen's bodies can begin and continue to exist only under both suns; but notso the bodies of angels, which are spiritual. 

113. ANGELS ARE IN THE LORD, AND THE LORD IN THEM; AND BECAUSE ANGELS ARERECIPIENTS, THE LORD ALONE IS HEAVEN. 

Heaven is called "the dwelling-place of God, " also "the throne of God, "and from this it is believed that God is there as is a king in his kingdom. But God (that is, the Lord) is in the sun above the heavens, and by Hispresence in heat and light, is in the heavens (as is shown in the lasttwo paragraphs). But although the Lord is present in heaven in that manner, still He is there as He is in Himself. For (as shown just above, n. 108-112)the distance between the sun and heaven is not distance, but appearance ofdistance; and since that distance is only an appearance it follows that theLord Himself is in heaven, for He is in the love and wisdom of the angelsof heaven; and since He is in the love and wisdom of all angels, and theangel constitute heaven, He is in the whole heaven. 

114. The Lord not only is in heaven, but also is heaven itself; for loveand wisdom are what make the angel, and these two are the Lord's in theangels; from which it follows that the Lord is heaven. For angels are notangels from what is their own; what is their own is altogether like whatis man's own, which is evil. An angel's own is such because all angelswere once men, and this own clings to the angels from their birth. It isonly put aside, and so far as it is put aside the angels receive love andwisdom, that is, the Lord, in themselves. Any one, if he will only elevatehis understanding a little, can see that the Lord can dwell in angels, only in what is His, that is, in what is His very own, which is love andwisdom, and not at all in the selfhood of angels, which is evil. From thisit is, that so far as evil is put away so far the Lord is in them, and sofar they are angels. The very angelic of heaven is Love Divine and WisdomDivine. This Divine is called the angelic when it is in angels. From this, again, it is evident that angels are angels from the Lord, and not fromthemselves; consequently, the same is true of heaven. 

115. But how the Lord is in an angel and an angel in the Lord cannot becomprehended, unless the nature of their conjunction is known. Conjunctionis of the Lord with the angel and of the angel with the Lord; conjunction, therefore, is reciprocal. On the part of the angel it is as follows. Theangel, in like manner as man, has no other perception than that he is inlove and wisdom from himself, consequently that love and wisdom are, asit were, his or his own. Unless he so perceived there would be noconjunction, thus the Lord would not be in him, nor he in the Lord. Norcan it be possible for the Lord to be in any angel or man, unless the onein whom the Lord is, with love and wisdom, has a perception and sense asif they were his. By this means the Lord is not only received, but also, when received, is retained, and likewise loved in return. And by this, also, the angel is made wise and continues wise. Who can wish to lovethe Lord and his neighbor, and who can wish to be wise, without a senseand perception that what he loves, learns, and imbibes is, as it were, his own? Who otherwise can retain it in himself? If this were not so, theinflowing love and wisdom would have no abiding-place, for it would flowthrough and not affect; thus an angel would not be an angel, nor would manbe a man; he would be merely like something inanimate. From all this itcan be seen that there must be an ability to reciprocate that there maybe conjunction. 

116. It shall now be explained how it comes that an angel perceives andfeels as his, and thus receives and retains that which yet is not his;for, as was said above, an angel is not an angel from what is his, butfrom those things which he has from the Lord. The essence of the matteris this:- Every angel has freedom and rationality; these two he has tothe end that he may be capable of receiving love and wisdom from the Lord. Yet neither of these, freedom nor rationality, is his, they are the Lord'sin him. But since the two are intimately conjoined to his life, sointimately that they may be said to be joined into it, they appear tobe his own. It is from them that he is able to think and will, and tospeak and act; and what he thinks, wills, speaks, and does from them, appears as if it were from himself. This gives him the ability toreciprocate, and by means of this conjunction is possible. Yet so far asan angel believes that love and wisdom are really in him, and thus laysclaim to them for himself as if they were his, so far the angelic is notin him, and therefore he has no conjunction with the Lord; for he is notin truth, and as truth makes one with the light of heaven, so far he cannotbe in heaven; for he thereby denies that he lives from the Lord, andbelieves that he lives from himself, and that he therefore possessesDivine essence. In these two, freedom and rationality, the life whichis called angelic and human consists. From all this it can be seen thatfor the sake of conjunction with the Lord, - the angel has the abilityto reciprocate, but that this ability, in itself considered, is not hisbut the Lord's. From this it is, that if he abuses his ability toreciprocate, by which he perceives and feels as his what is the Lord's, which is done by appropriating it to himself he falls from the angelicstate. That conjunction is reciprocal, the Lord Himself teaches(John 14:20-24; 154-6); also that the conjunction of the Lord with manand of man with the Lord, is in those things of the Lord that are calledHis words (John 15:7). 

117. Some are of the opinion that Adam was in such liberty or freedom ofchoice as to be able to love God and be wise from himself, and that thisfreedom of choice was lost in his posterity. But this is an error; forman is not life, but is a recipient of life (see above, n. 4-6, 54-60);and he who is a recipient of life cannot love and be wise from anythingof his own; consequently, when Adam willed to be wise and to love fromwhat was his own he fell from wisdom and love, and was cast out of Paradise. 

118. What has just been said of an angel is likewise true of heaven, whichconsists of angels, since the Divine in greatest and least things is thesame (as was shown above n. 77-82). What is said of an angel and of heavenis likewise true of man and the church, for the angel of heaven and theman of the church act as one through conjunction; in fact, a man of thechurch is an angel, in respect to the interiors which are of his mind. Bya man of the church is meant a man in whom the church is. 

119. IN THE SPIRITUAL WORLD THE EAST IS WHERE THE LORD APPEARS AS A SUN, AND FROM THAT THE OTHER QUARTERS ARE DETERMINED. 

The sun of the spiritual world and its essence, also its heat and light, and the presence of the Lord thereby, have been treated of; a descriptionis now to be given of the quarters in the spiritual world. That sun andthat world are treated of, because God and love and wisdom are treated of;and to treat of those subjects except from their very origin would be toproceed from effects, not from causes. Yet from effects nothing buteffects can be learned; when effects alone are considered no cause isbrought to light; but causes reveal effects. To know effects from causesis to be wise; but to search for causes from effects is not to be wise, because fallacies then present themselves, which the investigator callscauses, and this is to turn wisdom into foolishness. Causes are thingsprior, and effects are things posterior; and things prior cannot be seenfrom things posterior, but things posterior can be seen from things prior. This is order. For this reason the spiritual world is here first treatedof, for all causes are there; and afterwards the natural world, where allthings that appear are effects. 

120. The quarters in the spiritual world shall now be spoken of. There arequarters there in like manner as in the natural world, but like that worlditself, they are spiritual; while the quarters in the natural world, likethat world itself, are natural; the difference between them therefore isso great that they have nothing in common. In each world there are fourquarters, which are called east, west, south, and north. In the naturalworld, these four quarters are constant, determined by the sun on themeridian; opposite this is north, on one side is east, on the other, west. These quarters are determined by the meridian of each place; for the sun'sstation on the meridian at each point is always the same, and is thereforefixed. In the spiritual world it is different. The quarters there aredetermined by the sun of that world, which appears constantly in its ownplace, and where it appears is the east; consequently the determinationof the quarters in that world is not from the south, as in the naturalworld, but from the east, opposite to this is west, on one side is south, and on the other, north. But that these quarters are not determined bythe sun, but by the inhabitants of that world, who are angels and spirits, will be seen in what follows. 

121. As these quarters, by virtue of their origin, which is the Lord asa sun, are spiritual, so the dwelling-places of angels and spirits, allof which are according to these quarters, are also spiritual. They arespiritual, because angels and spirits have their places of abode accordingto their reception of love and wisdom from the Lord. Those in a higherdegree of love dwell in the east; those in a lower degree of love in thewest; those in a higher degree of wisdom, in the south; and those in alower degree of wisdom, in the north. From this it is that, in the Word, by "the east, " in the highest sense, is meant the Lord, and in a relativesense love to Him; by the "west, " a diminishing love to Him; by the "south"wisdom in light; and by the "north" wisdom in shade; or similar thingsrelatively to the state of those who are treated of. 

122. Since the east is the point from which all quarters in the spiritualworld are determined, and by the east, in the highest sense, is meant theLord, and also Divine Love, it is evident that the source from which allthings are, is the Lord and love to Him, and that one is remote from theLord in the measure in which he is not in that love, and dwells either inthe west, or in the south, or in the north, at distances corresponding tothe reception of love. 

123. Since the Lord as a sun is constantly in the east, the ancients, with whom all things of worship were representative of spiritual things, turned their faces to the east in their devotions; and that they might dothe like in all worship, they turned their temples also in that direction. From this it is that, at the present day, churches are built in like manner. 

124. THE QUARTERS IN THE SPIRITUAL WORLD ARE NOT FROM THE LORD AS A SUN, BUT FROM THE ANGELS ACCORDING TO RECEPTION. 

It has been stated that the angels dwell separate from each other; somein the eastern quarter, some in the western, some in the southern, andsome in the northern; and that those who dwell in the eastern quarter arein a higher degree of love; those in the western, in a lower degree oflove; those in the southern, in the light of wisdom; and those in thenorthern, in the shade of wisdom. This diversity of dwelling-placesappears as though it were from the Lord as a sun, when, in fact it isfrom the angels. The Lord is not in a greater and lesser degree of loveand wisdom, that is, as a sun He is not in a greater or lesser degree ofheat and light with one than with another, for He is everywhere the same. But He is not received by one in the same degree as by another; and thismakes them appear to themselves to be more or less distant from oneanother, and also variously as regards the quarters. From this it followsthat quarters - in the spiritual world are nothing else than variousreceptions of love and wisdom, and thence of heat and light from theLord as a sun. That this is so is plain from what was shown above(n. 108-112), that in the spiritual world distances are appearances. 

125. As the quarters are various receptions of love and wisdom by angels, the variety from which that appearance springs shall now be explained. The Lord is in the angel, and the angel in the Lord (as was shown in apreceding article). But on account of the appearance that the Lord as asun is outside of the angel, there is also the appearance that the Lordsees him from the sun, and that he sees the Lord in the sun. This isalmost like the appearance of an image in a mirror. Speaking, therefore, according to that appearance, it may be said that the Lord sees and looksat each one face to face, but that angels, on their part, do not thusbehold the Lord. Those who are in love to the Lord from the Lord see Himdirectly in front; these, therefore, are in the east and the west; butthose who are more in wisdom see the Lord obliquely to the right, andthose who are less in wisdom obliquely to the left; therefore the formerare in the south, and the latter in the north. The view of these isoblique because love and wisdom (as has been said before), although theyproceed from the Lord as one, are not received as one by angels; and thewisdom which is in excess of the love, while it appears as wisdom, isnot wisdom, because in the overplus of wisdom there is no life from love. From all this it is evident whence comes the diversity of receptionaccording to which angels appear to dwell according to quarters in thespiritual world. 

126. That this variety of reception of love and wisdom is what givesrise to the quarters in the spiritual world can be seen from the factthat an angel changes his quarter according to the increase or decreaseof love with him; from which it is evident that the quarter is not fromthe Lord as a sun, but from the angel according to reception. It is thesame with man as regards his spirit. In respect to his spirit, he is insome quarter of the spiritual world, whatever quarter of the naturalworld he may be in, for quarters in the spiritual world, as has beensaid above, have nothing in common with quarters in the natural world. Man is in the latter as regards his body, but in the former as regardshis spirit. 

127. In order that love and wisdom may make one in an angel or in a man, there are pairs in all the things of his body. The eyes, ears, andnostrils are pairs; the hands, loins, and feet are pairs; the brain isdivided into two hemispheres, the heart into two chambers, the lungsinto two lobes, and in like manner the other parts. Thus in angel andman there is right and left; and all their right parts have relation tothe love from which wisdom comes; and all the left parts, to the wisdomwhich is from love; or, what is the same, all the right parts haverelation to the good from which truth comes; and all the left parts, tothe truth that is from good. Angel and man have these pairs in order thatlove and wisdom, or good and truth, may act as one, and as one, may haveregard to the Lord. But of this more in what follows. 

128. From all this it can be seen in what fallacy and consequent falsitythose are, who suppose that the Lord bestows heaven arbitrarily, orarbitrarily grants one to become wise and loving more than another, when, in truth, the Lord is just as desirous that one may become wise and besaved as another. For He provides means for all; and every one becomeswise and is saved in the measure in which he accepts these means, andlives in accordance with them. For the Lord is the same with one as withanother; but the recipients, who are angels and men, are unlike by reasonof unlike reception and life. That this is so can be seen from what hasjust been said of spiritual quarters, and of the dwelling-places of theangels in accordance with them; namely, that this diversity is not fromthe Lord but from the recipients. 

129. ANGELS TURN THEIR FACES CONSTANTLY TO THE LORD AS A SUN, AND THUSHAVE THE SOUTH TO THE RIGHT, THE NORTH TO THE LEFT, AND THE WEST BEHINDTHEM. 

All that is here said of angels, and of their turning to the Lord as asun, is to be understood also of man, as regards his spirit. For man inrespect to his mind is a spirit, and if he be in love and wisdom, is anangel; consequently, after death, when he has put off his externals, which he had derived from the natural world, he becomes a spirit or anangel. And because angels turn their faces constantly toward the sun inthe east, thus toward the Lord, it is said also of any man who is in loveand wisdom from the Lord, that "he sees God, " that "he looks to God, "that "he has God before his eyes, " by which is meant that he lives as anangel does. Such things are spoken of in the world, because they actuallytake place [existunt] both in heaven and in the spirit of man. Who doesnot look before himself to God when he prays, to whatever quarter hisface may be turned?

130. Angels turn their faces constantly to the Lord as a sun, becausethey are in the Lord, and the Lord in them; and the Lord interiorly leadstheir affections and thoughts, and turns them constantly to Himself;consequently they cannot do otherwise than look towards the east wherethe Lord appears as a sun; from which it is evident that angels do notturn themselves to the Lord, but the Lord turns them to Himself. For whenangels think interiorly of the Lord, they do not think of Him otherwisethan as being in themselves. Real interior thought does not cause distance, but exterior thought, which acts as one with the sight of the eyes; andfor the reason that exterior thought, but not interior, is in space; andwhen not in space, as in the spiritual world, it is still in an appearanceof space. But these things can be little understood by the man who thinksabout God from space. For God is everywhere, yet not in space. Thus He isboth within and without an angel; consequently an angel can see God, thatis, the Lord, both within himself and without himself; within himselfwhen he thinks from love and wisdom, without himself when he thinks aboutlove and wisdom. But these things will be treated of in detail intreatises on The Lord's Omnipresence, Omniscience, and Omnipotence. Letevery man guard himself against falling into the detestable false doctrinethat God has infused Himself into men, and that He is in them, and nolonger in Himself; for God is everywhere, as well within man as without, for apart from space He is in all space (as was shown above, n. 7-10, 69-72); whereas if He were in man, He would be not only divisible, butalso shut up in space; yea, man then might even think himself to be God. This heresy is so abominable, that in the spiritual world it stinks likecarrion. 

131. The turning of angels to the Lord is such that at every turn of theirbodies they look toward the Lord as a sun in front of them. An angel mayturn himself round and round, and thereby see the various things that areabout him, still the Lord as a sun appears constantly before his face. This may seem wonderful, yet it is the truth. It has also been grantedme to see the Lord thus as a sun. I see Him now before my face; and forseveral years I have so seen Him, to whatever quarter of the world I haveturned. 

132. Since the Lord as a sun, consequently the east, is before the facesof all angels of heaven, it follows that to their right is the south; totheir left the north; and behind them the west; and this, too, at everyturn of the body. For, as was said before, all quarters in the spiritualworld are determined from the east; therefore those who have the eastbefore their eyes are in these very quarters, yea, are themselves whatdetermine the quarters; for (as was shown above, n. 124-128) the quartersare not from the Lord as a sun, but from the angels according to reception. 

133. Now since heaven is made up of angels, and angels are of such anature, it follows that all heaven turns itself to the Lord, and that, by means of this turning, heaven is ruled by the Lord as one man, as inHis sight it is one man. That heaven is as one man in the sight of theLord may be seen in the work Heaven and Hell (n. 59-87). Also from thisare the quarters of heaven. 

134. Since the quarters are thus inscribed as it were on the angel, aswell as on the whole heaven, an angel, unlike man in the world, knowshis own home and his own dwelling-place wherever he goes. Man does notknow his home and dwelling-place from the spiritual quarter in himself, because he thinks from space, thus from the quarters of the natural world, which have nothing in common with the quarters of the spiritual world. But birds and beasts have such knowledge, for it is implanted in them toknow of themselves their homes and dwelling-places, as is evident fromabundant observation; a proof that such is the case in the spiritualworld; for all things that have form [existunt] in the natural world areeffects, and all things that have form in the spiritual world are thecauses of these effects. There does not take place [existit] a naturalthat does not derive its cause from a spiritual. 

135. ALL INTERIOR THINGS OF THE ANGELS, BOTH OF MIND AND BODY, ARE TURNEDTO THE LORD AS A SUN. 

Angels have understanding and will, and they have a face and body. Theyhave also the interior things of the understanding and will, and of theface and body. The interiors of the understanding and will are such aspertain to their interior affection and thought; the interiors of theface are the brains; and the interiors of the body are the viscera, chiefamong which are the heart and lungs. In a word, angels have each and allthings that men on earth have; it is from these things that angels aremen. External form, apart from these internal things, does not make themmen, but external form together with, yea, from, internals - for otherwisethey would be only images of man, in which there would be no life, becauseinwardly there would be no form of life. 

136. It is well known that the will and understanding rule the body atpleasure, for what the understanding thinks, the mouth speaks, and whatthe will wills, the body does. From this it is plain that the body is aform corresponding to the understanding and will. And because form alsois predicated of understanding and will, it is plain that the form ofthe body corresponds to the form of the understanding and will. But thisis not the place to describe the nature of these respective forms. Ineach form there are things innumerable; and these, in each of them, actas one, because they mutually correspond. It is from this that the mind(that is, the will and understanding) rules the body at its pleasure, thus as entirely as it rules its own self. From all this it follows thatthe interiors of the mind act as a one with the interiors of the body, and the exteriors of the mind with the exteriors of the body. Theinteriors of the mind, likewise the interiors of the body, will beconsidered further on, when degrees of life have been treated of. 

137. Since the interiors of the mind make one with the interiors of thebody, it follows that when the interiors of the mind turn themselves tothe Lord as a sun, those of the body turn themselves in like manner; andbecause the exteriors of both, of mind as well as body, depend upon theirinteriors, they also do the same. For what the external does, it doesfrom internals, the general deriving all it has from the particulars fromwhich it is. From this it is evident that as an angel turns his face andbody to the Lord as a sun, all the interiors of his mind and body areturned in the same direction. It is the same with man, if he has the Lordconstantly before his eyes, which is the case if he is in love and wisdom. He then looks to the Lord not only with eyes and face, but also with allthe mind and all the heart, that is, with all things of the will andunderstanding, together with all things of the body. 

138. This turning to the Lord is an actual turning, a kind of elevation;for there is an uplifting into the heat and light of heaven, which takesplace by the opening of the interiors; when these are opened, love andwisdom flow into the interiors of the mind, and the heat and light ofheaven into the interiors of the body. From this comes the uplifting, like a rising out of a cloud into clear air, or out of air into ether. Moreover, love and wisdom, with their heat and light, are the Lord withman; and He, as was said before, turns man to Himself. It is the reversewith those who are not in love and wisdom, and still more with those whoare opposed to love and wisdom. Their interiors, both of mind and body, are closed; and when closed, the exteriors re-act against the Lord, forsuch is their inherent nature. Consequently, such persons turn themselvesbackward from the Lord; and turning oneself backward is turning to hell. 

139. This actual turning to the Lord is from love together with Wisdom;not from love alone, nor from wisdom alone; for love alone is like esse[being] without its existere [taking form] since love has its form inwisdom; and wisdom without love is like existere without its esse, sincewisdom has its form from love. Love is indeed possible without wisdom;but such love is man's, and not the Lord's. Wisdom alone is possiblewithout love; but such wisdom, although from the Lord, has not the Lordin it; for it is like the light of winter, which is from the sun; stillthe sun's essence, which is heat, is not in it. 

140. EVERY SPIRIT, WHATEVER HIS QUALITY, TURNS IN LIKE MANNER TO HISRULING LOVE. 

It shall first be explained what a spirit is, and what an angel is. Everyman after death comes, in the first place, into the world of spirits, which is midway between heaven and hell, and there passes through his owntimes, that is, his own states, and becomes prepared, according to hislife, either for heaven or for hell. So long as one stays in that worldhe is called a spirit. He who has been raised out of that world intoheaven is called an angel; but he who has been cast down into hell iscalled either a satan or a devil. So long as these continue in the worldof spirits, he who is preparing for heaven is called an angelic spirit;and he who is preparing for hell, an infernal spirit; meanwhile theangelic spirit is conjoined with heaven, and the infernal spirit withhell. All spirits in the world of spirits are adjoined to men; becausemen, in respect to the interiors of their minds, are in like mannerbetween heaven and hell, and through these spirits they communicate withheaven or with hell according to their life. It is to be observed thatthe world of spirits is one thing, and the spiritual world another; theworld of spirits is that which has just been spoken of; but the spiritualworld includes that world, and heaven and hell. 

141. Since the subject now under consideration is the turning of angelsand spirits to their own loves by reason of these loves, something shallbe said also about loves. The whole heaven is divided into societiesaccording to all the differences of loves; in like manner hell, and inlike manner the world of spirits. But heaven is divided into societiesaccording to the differences of heavenly loves; hell into societiesaccording to the differences of infernal loves; and the world of spirits, according to the differences of loves both heavenly and infernal. Thereare two loves which are the heads of all the rest, that is, to which allother loves are referable; the love which is the head of all heavenlyloves, or to which they all relate, is love to the Lord; and the lovewhich is the head of all infernal loves, or to which they all relate, isthe love of rule springing from the love of self. These two loves arediametrically opposed to each other. 

142. Since these two loves, love to the Lord and love of rule springingfrom love of self, are wholly opposed to each other, and since all whoare in love to the Lord turn to the Lord as a sun (as was shown in thepreceding article), it can be seen that all who are in the love of rulespringing from love of self, turn their backs to the Lord. They thus facein opposite directions, because those who are in love to the Lord lovenothing more than to be led by the Lord, and will that the Lord aloneshall rule; while those who are in the love of rule springing from loveof self, love nothing more than to be led by themselves, and will thatthemselves alone may rule. This is called a love of rule springing fromlove of self, because there is a love of rule springing from a love ofperforming uses, which is a spiritual love, because it makes one withlove towards the neighbor. Still this cannot be called a love of rule, but a love of performing duties. 

143. Every spirit, of whatever quality, turns to his own ruling love, because love is the life of every one (as was shown in Part I. , n. 1-3);and life turns its receptacles, called members, organs, and viscera, thusthe whole man, to that society which is in a love similar to itself, thuswhere its own love is. 

144. Since the love of rule springing from love of self is wholly opposedto love to the Lord, the spirits who are in that love of rule turn theface backwards from the Lord, and therefore look with their eyes to thewestern quarters of the spiritual world; and being thus bodily in areversed position, they have the east behind them, the north at theirright, and the south at their left. They have the east behind them becausethey hate the Lord; they have the north at their right, because they lovefallacies and falsities therefrom; and they have the south at their left, because they despise the light of wisdom. They may turn themselves roundand round, and yet all things which they see about them appear similar totheir love. All such are sensual-natural; and some are of such a natureas to imagine that they alone live, looking upon others as images. Theybelieve themselves to be wise above all others, though in truth they areinsane. 

145. In the spiritual world ways are seen, laid out like ways in thenatural world; some leading to heaven, and some to hell; but the waysleading to hell are not visible to those going to heaven, nor are theways leading to heaven visible to those going to hell. There are countlessways of this kind; for there are ways which lead to every society ofheaven and to every society of hell. Each spirit enters the way whichleads to the society of his own love, nor does he see the ways leadingin other directions. Thus it is that each spirit, as he turns himself tohis ruling love, goes forward in it. 

146. DIVINE LOVE AND DIVINE WISDOM PROCEEDING FROM THE LORD AS A SUN ANDPRODUCING HEAT AND LIGHT IN HEAVEN, ARE THE PROCEEDING DIVINE, WHICH ISTHE HOLY SPIRIT. 

In The Doctrine of the New Jerusalem concerning the Lord it has been shown, that God is one in person and essence in whom there is a trinity, and thatthat God is the Lord; also, that the trinity in Him is called Father, Son, and Holy Spirit; and that the Divine from which, (Creative Divine) iscalled the Father; the Human Divine, the Son; and the proceeding Divine, the Holy Spirit. This is called the "proceeding Divine, " but no one knowswhy it is called proceeding. This is not known, because until now it hasbeen unknown that the Lord appears before the angels as a sun, from whichsun proceeds heat which in its essence is Divine Love, and also lightwhich in its essence is Divine Wisdom. So long as these things wereunknown, it could not be known that the proceeding Divine is not a Divineby itself; consequently the Athanasian doctrine of the trinity declaresthat there is one person of the Father, another of the Son, and anotherof the Holy Spirit. Now, however, when it is known that the Lord appearsas a sun, a correct idea may be had of the proceeding Divine, which iscalled the Holy Spirit, that it is one with the Lord, but proceeds fromHim, as heat and light from a sun. For the same reason angels are inDivine heat and Divine light just so far as they are in love and wisdom. Without knowing that the Lord appears as a sun in the spiritual world, and that His Divine thus proceeds, it can in no way be known what is meantby "proceeding, " whether it means simply communicating those things whichare the Father's and the Son's, or simply enlightening and teaching. Butinasmuch as it has been known that God is one, and that He is omnipresent, it is not in accord with enlightened reason to recognize the proceedingDivine as a Divine per se, and to call it God, and thus divide God. 

147. It has been shown above that God is not in space, and that He isthereby omnipresent; also that the Divine is the same everywhere, butthat there is an apparent variety of it in angels and men from varietyof reception. Now since the proceeding Divine from the Lord as a sun isin light and heat, and light and heat flow first into universal recipients, which in the world are called atmospheres, and these are the recipientsof clouds, it can be seen that according as the interiors pertaining tothe understanding of man or angel are veiled by such clouds, is he areceptacle of the proceeding Divine. By clouds are meant spiritual clouds, which are thoughts. These, if from truths, are in accordance, but if fromfalsities, are at variance with Divine Wisdom; consequently, in thespiritual world thoughts from truths, when presented to the sight, appearas shining white clouds, but thoughts from falsities as black clouds. Fromall this it can be seen that the proceeding Divine is indeed in every man, but is variously veiled by each. 

148. As the Divine Itself is present in angel and man by spiritual heatand light, those who are in the truths of Divine Wisdom and in the goodsof Divine Love, when affected by these, and when from affection they thinkfrom them and about them, are said to grow warm with God; and thissometimes becomes so evident as to be perceived and felt, as when apreacher speaks from zeal. These same are also said to be enlightened byGod, because the Lord, by His proceeding Divine, not only kindles thewill with spiritual heat, but also enlightens the understanding withspiritual light. 

149. From the following passages in the Word it is plain that the HolySpirit is the same as the Lord, and is truth itself, from which man hasenlightenment:

 Jesus said, When the spirit of truth is come, He will guide you into all truth; He shall not speak of Himself; but whatsoever He shall have heard, that shall He speak (John 16:13). He shall glorify Me; for He shall receive of Mine, and shall show it unto you (John 16:14, 15). That He will be with the disciples and in them (John 14:17; 15:26). Jesus said, The words that I speak unto you, they are spirit and they are life (John 6:63). 

From these passages it is evident that the Truth itself which proceedsfrom the Lord, is called the Holy Spirit; and because it is in light, it enlightens. 

150. Enlightenment, which is attributed to the Holy Spirit, is indeedin man from the Lord, yet it is effected by spirits and angels as media. But the nature of that mediation cannot yet be described; only it may besaid that angels and spirits can in no way enlighten man from themselves, because they, in like manner as man, are enlightened by the Lord; and asthey are enlightened in like manner, it follows that all enlightenment isfrom the Lord alone. It is effected by angels or spirits as media, becausethe man when he is enlightened is placed in the midst of such angels andspirits as, more than others, receive enlightenment from the Lord alone. 

151. THE LORD CREATED THE UNIVERSE AND ALL THINGS OF IT BY MEANS OF THESUN WHICH IS THE FIRST PROCEEDING OF DIVINE LOVE AND DIVINE WISDOM. 

By "the Lord" is meant God from eternity, that is, Jehovah: who is calledFather and Creator, because He is one with Him, as has been shown in TheDoctrine of the New Jerusalem concerning the Lord; consequently in thefollowing pages, where also creation is treated of, He is called theLord. 

152. That all things in the universe were created by Divine Love andDivine Wisdom was fully shown in Part I. , (particularly in n. 52, 53);here now it is to be shown that this was done by means of the sun, whichis the first proceeding of Divine Love and Divine Wisdom. No one who iscapable of seeing effects from causes, and afterwards by causes effectsin their order and sequence, can deny that the sun is the first ofcreation, for all the things that are in its world have perpetualexistence from it; and because they have perpetual existence from it, their existence was derived from it. The one involves and is proof ofthe other; for all things are under the sun's view, since it is determinedthat they should be, and to hold under its view is to determineperpetually; therefore it is said that subsistence is perpetual existence. If, moreover, any thing were to be withdrawn entirely from the sun'sinflux through the atmospheres, it would instantly be dissipated; forthe atmospheres, which are purer and purer, and are rendered active inpower by the sun, hold all things in connection. Since, then, theperpetual existence of the universe, and of every thing pertaining to it, is from the sun, it is plain that the sun is the first of creation, fromwhich [is all else]. The sun is spoken of as creating, but this means theLord, by means of the sun; for the sun also was created by the Lord. 

153. There are two suns through which all things were created by the Lord, the sun of the spiritual world and the sun of the natural world. Allthings were created by the Lord through the sun of the spiritual world, but not through the sun of the natural world, since the latter is farbelow the former; it is in middle distance; above it is the spiritualworld and below it is the natural world. This sun of the natural worldwas created to render aid, as a kind of substitute; this aid will bespoken of in what follows. 

154. The universe and all things thereof were created by the Lord, thesun of the spiritual world serving as a medium, because that sun is thefirst proceeding of Divine Love and Divine Wisdom, and from Divine Loveand Divine Wisdom all things are (as was pointed out above, n. 52-82). In every thing created, greatest as well as least, there are these three, end, cause and effect. A created thing in which these three are not, isimpossible. In what is greatest, that is, in the universe, these threeexist in the following order; in the sun, which is the first proceedingof Divine Love and Divine Wisdom, is the end of all things; in thespiritual world are the causes of all things; in the natural world arethe effects of all things. How these three are in things first and inthings last shall be shown in what follows. Since, then, no created thingis possible in which these three are not, it follows that the universeand all things of it were created by the Lord through the sun, whereinis the end of all things. 

155. Creation itself cannot be brought within man's comprehension unlessspace and time are removed from thought; but if these are removed, it canbe comprehended. Removing these if you can, or as much as you can, andkeeping the mind in ideas abstracted from space and time, you willperceive that there is no difference between the maximum of space andthe minimum of space; and then you cannot but have a similar idea of thecreation of the universe as of the creation of the particulars therein;you will also perceive that diversity in created things springs fromthis, that there are infinite things in God-Man, consequently thingswithout limit in the sun which is the first proceeding from Him; thesecountless things take form, as in an image, in the created universe. Fromthis it is that no one thing can anywhere be precisely the same asanother. From this comes that variety of all things which is presented tosight, in the natural world, together with space, but in the spiritualworld with appearance of space; and it is a variety both of generals andof particulars. These are the things that have been pointed out in PartI. , where it is shown that in God-Man infinite things are one distinctly(n. 17-22); that all things in the universe were created by Divine Loveand Divine Wisdom, (n. 52, 53); that all things in the created universeare recipients of the Divine Love and of the Divine Wisdom of God-Man(n. 54-60); that the Divine is not in space (n. 7-10); that the Divineapart from space fills all spaces (n. 66 - 72); that the Divine is thesame in things greatest and least (n. 77-82). 

156. The creation of the universe, and of all things of it, cannot besaid to have been wrought from space to space, or from time to time, thus progressively and successively, but from eternity and from infinity;not from eternity of time, because there is no such thing, but frometernity not of time, for this is the same with the Divine; nor frominfinity of space, because again there is no such thing, but from infinitynot of space, which also is the same with the Divine. These things, Iknow, transcend the ideas of thoughts that are in natural light, but theydo not transcend the ideas of thoughts that are in spiritual light, forin these there is nothing of space and time. Neither do they whollytranscend ideas that are in natural light; for when it is said thatinfinity of space is not possible, this is affirmed by every one fromreason. It is the same with eternity, for this is infinity of time. Ifyou say "to eternity, " it is comprehensible from time; but "from eternity"is not comprehensible, unless time is removed. 

157. THE SUN OF THE NATURAL WORLD IS PURE FIRE, CONSEQUENTLY DEAD; NATUREALSO IS DEAD, BECAUSE IT DERIVES ITS ORIGIN FROM THAT SUN. 

Creation itself cannot be ascribed in the least to the sun of the naturalworld, but must be wholly ascribed to the sun of the spiritual world;because the sun of the natural world is altogether dead; but the sun ofthe spiritual world is living; for it is the first proceeding of DivineLove and Divine Wisdom; and what is dead does not act at all from itself, but is acted upon; consequently to ascribe to it anything of creationwould be like ascribing the work of an artificer to the tool which ismoved by his hands. The sun of the natural world is pure fire from whicheverything of life has been withdrawn; but the sun of the spiritual worldis fire in which is Divine Life. The angelic idea of the fire of the sunof the natural world, and of the fire of the sun of the spiritual world, is this; that in the fire of the sun of the spiritual world the DivineLife is within, but in the fire of the sun of the natural world it iswithout. From this it can be seen that the actuating power of the naturalsun is not from itself, but from a living force proceeding from the sunof the spiritual world; consequently if the living force of that sun werewithdrawn or taken away, the natural sun would have no vital power. Forthis reason the worship of the sun is the lowest of all the forms ofGod-worship, for it is wholly dead, as the sun itself is, and thereforein the Word it is called "abomination. "

158. As the sun of the natural world is pure fire, and therefore dead, the heat proceeding from it is also dead, likewise the light proceedingfrom it is dead; so also are the atmospheres, which are called ether andair, and which receive in their bosom and carry down the heat and lightof that sun; and as these are dead so are each and all things of the earthwhich are beneath the atmospheres, and are called soils, yet these, oneand all, are encompassed by what is spiritual, proceeding and flowingforth from the sun of the spiritual world. Unless they had been soencompassed, the soils could not have been stirred into activity, andhave produced forms of uses, which are plants, nor forms of life, whichare animals; nor could have supplied the materials by which man beginsand continues to exist. 

159. Now since nature begins from that sun, and all that springs forthand continues to exist from it is called natural, it follows that nature, with each and every thing pertaining thereto, is dead. It appears in manand animal as if alive, because of the life which accompanies and actuatesit. 

160. Since these lowest things of nature which form the lands are dead, and are not changeable and varying according to states of affections andthoughts, as in the spiritual world, but unchangeable and fixed, thereforein nature there are spaces and spatial distances. There are such things, because creation has there terminated, and abides at rest. From this itis evident that spaces are a property of nature; and because in naturespaces are not appearances of spaces according to states of life, as theyare in the spiritual world, these also may be called dead. 

161. Since times in like manner are settled and constant, they also area property of nature; for the length of a day is constantly twenty-fourhours, and the length of a year is constantly three hundred and sixty-fivedays and a quarter. The very states of light and shade, and of heat andcold, which cause these periods to vary, are also regular in their return. The states which recur daily are morning, noon, evening, and night; thoserecurring yearly are spring, summer, autumn, and winter. Moreover, theannual states modify regularly the daily states. All these states arelikewise dead because they are not states of life, as in the spiritualworld; for in the spiritual world there is continuous light and thereis continuous heat, the light corresponding to the state of wisdom, andthe heat to the state of love with the angels; consequently the states ofthese are living. 

162. From all this the folly of those who ascribe all things to nature canbe seen. Those who have confirmed themselves in favor of nature havebrought such a state on themselves that they are no longer willing toraise the mind above nature; consequently their minds are shut above andopened below. Man thus becomes sensual-natural, that is, spiritually dead;and because he then thinks only from such things as he has imbibed fromhis bodily senses, or through the senses from the world, he at heart evendenies God. Then because conjunction with heaven is broken, conjunctionwith hell takes place, the capacity to think and will alone remaining; thecapacity to think, from rationality, and the capacity to will, fromfreedom; these two capacities every man has from the Lord, nor are theytaken away. These two capacities devils have equally with angels; butdevils devote them to insane thinking and evil doing, and angels tobecoming wise and doing good. 

163. WITHOUT A DOUBLE SUN, ONE LIVING AND THE OTHER DEAD, NO CREATION ISPOSSIBLE. 

The universe in general is divided into two worlds, the spiritual and thenatural. In the spiritual world are angels and spirits, in the naturalworld men. In external appearance these two worlds are entirely alike, soalike that they cannot be distinguished; but as to internal appearancethey are entirely unlike. The men themselves in the spiritual world, who(as was said above) are called angels and spirits, are spiritual, and, being spiritual, they think spiritually and speak spiritually. But themen of the natural world are natural, and therefore think naturally andspeak naturally; and spiritual thought and speech have nothing in commonwith natural thought and speech. From this it is plain that these twoworlds, the spiritual and the natural, are entirely distinct from eachother, so that they can in no respect be together. 

164. Now as these two worlds are so distinct, it is necessary that thereshould be two suns, one from which all spiritual things are, and anotherfrom which all natural things are. And as all spiritual things in theirorigin are living, and all natural things from their origin are dead, andthese origins are suns, it follows that the one sun is living and theother dead; also, that the dead sun itself was created by the Lord throughthe living sun. 

165. A dead sun was created to this end, that in outmosts all things maybe fixed, settled, and constant, and thus there may be forms of existencewhich shall be permanent and durable. In this and in no other way iscreation founded. The terraqueous globe, in which, upon which, and aboutwhich, things exist, is a kind of base and support; for it is the outmostwork [ultimum opus], in which all things terminate, and upon which theyrest. It is also a kind of matrix, out of which effects, which are endsof creation, are produced, as will be shown in what follows. 

166. That all things were created by the Lord through the living sun, andnothing through the dead sun, can be seen from this, that what is livingdisposes what is dead in obedience to itself, and forms it for uses, whichare its ends; but not the reverse. Only a person bereft of reason and whois ignorant of what life is, can think that all things are from nature, and that life even comes from nature. Nature cannot dispense life toanything, since nature in itself is wholly inert. For what is dead toact upon what is living, or for dead force to act upon living force, or, what is the same, for the natural to act upon the spiritual, is entirelycontrary to order, therefore so to think is contrary to the light ofsound reason. What is dead, that is, the natural, may indeed in many waysbe perverted or changed by external accidents, but it cannot act upon life;on the contrary life acts into it, according to the induced change of form. It is the same with physical influx into the spiritual operations of thesoul; this, it is known, does not occur, for it is not possible. 

167. THE END OF CREATION HAS FORM [existat] IN OUTMOSTS, WHICH END ISTHAT ALL THINGS MAY RETURN TO THE CREATOR AND THAT THERE MAY BECONJUNCTION. 

In the first place, something shall be said about ends. There are threethings that follow in order, called first end, middle end, and last end;they are also called end, cause, and effect. These three must be togetherin every thing, that it may be anything. For a first end without a middleend, and at the same time a last end, is impossible; or, what is the same, an end alone, without a cause and an effect is impossible. Equallyimpossible is a cause alone without an end from which and an effect inwhich it is, or an effect alone, that is, an effect without its causeand end. That this is so may be comprehended if it be observed that anend without an effect, that is, separated from an effect, is a thingwithout existence, and therefore a mere term. For in order that an endmay actually be an end it must be terminated, and it is terminated in itseffect, wherein it is first called an end because it is an end. Itappears as if the agent or the efficient exists by itself; but this soappears from its being in the effect; but if separated from the effectit would instantly vanish. From all this it is evident that these three, end, cause, and effect, must be in every thing to make it anything. 

168. It must be known further, that the end is everything in the cause, and also everything in the effect; from this it is that end, cause, andeffect, are called first end, middle end, and last end. But that the endmay be everything in the cause, there must be something from the end [inthe cause] wherein the end shall be; and that the end may be everythingin the effect, there must be something from the end through the cause[in the effect] wherein the end shall be. For the end cannot be in itselfalone, but it must be in something having existence from it, in which itcan dwell as to all that is its own, and by acting, come into effect, until it has permanent existence. That in which it has permanentexistence is the last end, which is called effect. 

169. These three, namely, end, cause, and effect, are in the createduniverse, both in its greatest and least parts. They are in the greatestand least parts of the created universe, because they are in God theCreator, who is the Lord from eternity. But since He is Infinite, andin the Infinite in finite things are one distinctly (as was shown above, n. 17-22), therefore also these three in Him, and in His infinites, areone distinctly. From this it is that the universe which was created fromHis Esse, and which, regarded as to uses, is His image, possesses thesethree in each and all of its parts. 

170. The universal end, that is, the end of all things of creation, isthat there may be an eternal conjunction of the Creator with the createduniverse; and this is not possible unless there are subjects wherein HisDivine can be as in Itself, thus in which it can dwell and abide. Inorder that these subjects may be dwelling-places and mansions of Him, they must be recipients of His love and wisdom as of themselves; such, therefore, as will elevate themselves to the Creator as of themselves, and conjoin themselves with Him. Without this ability to reciprocate noconjunction is possible. These subjects are men, who are able as ofthemselves to elevate and conjoin themselves. That men are such subjects, and that they are recipients of the Divine as of themselves, has beenpointed out above many times. By means of this conjunction, the Lord ispresent in every work created by Him; for everything has been createdfor man as its end; consequently the uses of all created things ascendby degrees from outmosts to man, and through man to God the Creator fromwhom [are all things] (as was shown above, n. 65-68). 

171. To this last end creation progresses continually, through thesethree, namely, end, cause, and effect, because these three are in theLord the Creator (as was said just above); and the Divine apart fromspace is in all space (n. 69-72); and is the same in things greatestand least (77 - 82); from which it is evident that the created universe, in its general progression to its last end, is relatively the middle end. For out of the earth forms of uses are continually raised by the Lord theCreator, in their order up to man, who as to his body is also from theearth. Thereafter, man is elevated by the reception of love and wisdomfrom the Lord; and for this reception of love and wisdom, all means areprovided; and he has been so made as to be able to receive, if he will. From what has now been said it can be seen, though as yet only in ageneral manner, that the end of creation takes form [existat] in outmostthings; which end is, that all things may return to the Creator, and thatthere may be conjunction. 

172. That these three, end, cause, and effect, are in each and everything created, can also be seen from this, that all effects, which arecalled last ends, become anew first ends in uninterrupted successionfrom the First, who is the Lord the Creator, even to the last end, whichis the conjunction of man with Him. That all last ends become anew firstends is plain from this, that there can be nothing so inert and dead asto have no efficient power in it. Even out of sand there is such anexhalation as gives aid in producing, and therefore in effecting something. 

173. PART THIRD. 

IN THE SPIRITUAL WORLD THERE ARE ATMOSPHERES, WATERS AND LANDS, JUST ASIN THE NATURAL WORLD; ONLY THE FORMER ARE SPIRITUAL, WHILE THE LATTER ARENATURAL. 

It has been said in the preceding pages, and shown in the work Heavenand Hell, that the spiritual world is like the natural world, with thedifference only that each and every thing of the spiritual world isspiritual, and each and every thing of the natural world is natural. Asthese two worlds are alike, there are in both, atmospheres, waters, andlands, which are the generals through and from which each and all thingstake their form [existunt] with infinite variety. 

174. As regards the atmospheres, which are called ethers and airs, theyare alike in both worlds, the spiritual and the natural, with thedifference only that they are spiritual in the spiritual world, andnatural in the natural world. The former are spiritual, because theyhave their form from the sun which is the first proceeding of the DivineLove and Divine Wisdom of the Lord, and from Him receive within them theDivine fire which is love, and the Divine light which is wisdom, andcarry these down to the heavens where the angels dwell, and cause thepresence of that sun there in things greatest and least. The spiritualatmospheres are divided substances, that is, least forms, originatingfrom the sun. As these each singly receive the sun, its fire, distributedamong so many substances, that is, so many forms, and as it were envelopedby them, and tempered by these envelopments, becomes heat, adapted finallyto the love of angels in heaven and of spirits under heaven. The same istrue of the light of that sun. In this the natural atmospheres are likespiritual atmospheres, that they also are divided substances or leastforms originating from the sun of the natural world; these also eachsingly receive the sun and store up its fire in themselves, and temperit, and carry it down as heat to the earth, where men dwell. The same istrue of natural light. 

175. The difference between spiritual and natural atmospheres is thatspiritual atmospheres are receptacles of Divine fire and Divine light, thus of love and wisdom, for they contain these interiorly within them;while natural atmospheres are receptacles, not of Divine fire and Divinelight, but of the fire and light of their own sun, which in itself isdead, as was shown above; consequently there is nothing interiorly inthem from the sun of the spiritual world, although they are environedby spiritual atmospheres from that sun. That this is the differencebetween spiritual and natural atmospheres has been learned from thewisdom of angels. 

176. That there are atmospheres in the spiritual, just as in the naturalworld, can be seen from this, that angels and spirits breathe, and alsospeak and hear - just as men do in the natural world; and respiration, speech, and hearing are all effected by means of a lowest atmosphere, which is called air; it can be seen also from this, that angels andspirits, like men in the natural world, have sight, and sight is possibleonly by means of an atmosphere purer than air; also from this, thatangels and spirits, like men in the natural world, think and are movedby affection, and thought and affection are not possible except by meansof still purer atmospheres; and finally from this, that all parts of thebodies of angels and spirits, external as well as internal, are heldtogether in connection by atmospheres, the external by air and theinternal by ethers. Without the surrounding pressure and action of theseatmospheres the interior and exterior forms of the body would evidentlydissolve away. Since angels are spiritual, and each and all things oftheir bodies are held together in connection, form, and order by meansof atmospheres, it follows that these atmospheres are spiritual; theyare spiritual, because they arise from the spiritual sun which is thefirst proceeding of the Lord's Divine Love and Divine Wisdom. 

177. That there are also waters and lands in the spiritual as well as inthe natural world, with the difference that these waters and lands arespiritual, has been said above and has been shown in the work Heaven andHell; and because these are spiritual, they are moved and modified bythe heat and light of the spiritual sun, the atmospheres therefrom servingas mediums, just as the waters and lands in the natural world are movedand modified by the heat and light of the sun of their world, itsatmospheres serving as mediums. 

178. Atmospheres, waters, and lands are here specified, because thesethree are generals, through and from which each and all things havetheir form [existunt] in infinite variety. The atmospheres are theactive forces, the waters are the mediate forces, and the lands arethe passive forces, from which all effects have existence. These threeforces are such in their series solely by virtue of life that proceedsfrom the Lord as a sun, and that makes them active. 

179. THERE ARE DEGREES OF LOVE AND WISDOM, CONSEQUENTLY DEGREES OF HEATAND LIGHT ALSO DEGREES, OF ATMOSPHERES. 

The things which follow cannot be comprehended unless it be known thatthere are degrees, also what they are, and what their nature is, becausein every created thing, thus in every form, there are degrees. This Partof Angelic Wisdom will therefore treat of degrees. That there are degreesof love and wisdom can be clearly seen from the fact that there are angelsof the three heavens. The angels of the third heaven so far excel theangels of the second heaven in love and wisdom, and these, the angelsof the lowest heaven, that they cannot be together. The degrees of loveand wisdom distinguish and separate them. It is from this that angels ofthe lower heavens cannot ascend to angels of higher heavens, or if allowedto ascend, they do not see the higher angels or anything that is aboutthem. They do not see them because the love and wisdom of the higherangels is of a higher degree, transcending the perception of the lowerangels. For each angel is his own love and his own wisdom; and lovetogether with wisdom in its form is a man, because God, who is Loveitself and Wisdom itself, is a Man. It has sometimes been permitted meto see angels of the lowest heaven who have ascended to the angels ofthe third heaven; and when they had made their way thither, I have heardthem complaining that they did not see any one, and all the while theywere in the midst of the higher angels. Afterwards they were instructedthat those angels were invisible to them because their love and wisdomwere imperceptible to them, and that love and wisdom are what make anangel appear as a man. 

180. That there must be degrees of love and wisdom is still more evidentwhen the love and wisdom of angels are compared with the love and wisdomof men. It is well known that the wisdom of angels, when thus compared, is ineffable; also it will be seen in what follows that to men who arein natural love, this wisdom is incomprehensible. It appears ineffableand incomprehensible because it is of a higher degree. 

181. Since there are degrees of love and wisdom, there are also degreesof heat and light. By heat and light are meant spiritual heat and light, such as angels in the heavens have, and such as men have as to theinteriors of their minds; for men have a heat of love similar to thatof the angels, and a similar light of wisdom. In the heavens, such andso much love as the angels have, such and so much is their heat; andthe same is true of their light as compared with their wisdom; the reasonis, that with them love is in the heat, and wisdom in the light (as wasshown above). It is the same with men on earth, with the difference, however, that angels feel that heat and see that light, but men do not, because they are in natural heat and light; and while they are in thenatural heat and light spiritual heat is not felt except by a certainenjoyment of love, and spiritual light is not seen except by a perceptionof truth. Now since man, so long as he is in natural heat and light, knows nothing of the spiritual heat and light within him, and sinceknowledge of these can be obtained only through experience from thespiritual world, the heat and light in which the angels and theirheavens are, shall here be especially spoken of. From this and fromno other source can enlightenment on this subject be had. 

182. But degrees of spiritual heat cannot be described from experience, because love, to which spiritual heat corresponds, does not come thusunder ideas of thought; but degrees of spiritual light can be described, because light pertains to thought, and therefore comes under ideas ofthought. Yet degrees of spiritual heat can be comprehended by theirrelation to the degrees of light, for the two are in like degree. Withrespect then to spiritual light in which angels are, it has been grantedme to see it with my eyes. With angels of the higher heavens, the lightis so glistening white as to be indescribable, even by comparison withthe shining whiteness of snow, and so glowing as to be indescribableeven by comparison with the beams of this world's sun. In a word, thatlight exceeds a thousand times the noonday light upon earth. But thelight with angels of the lower heavens can be described in a measureby comparisons, although it still exceeds the most intense light ofour world. The light of angels of the higher heavens is indescribable, because their light makes one with their wisdom; and because theirwisdom, compared to the wisdom of men, is ineffable, thus also is theirlight. From these few things it can be seen that there must be degreesof light; and because wisdom and love are of like degrees, it followsthat there must be like degrees of heat. 

183. Since atmospheres are the receptacles and containants of heat andlight, it follows that there are as many degrees of atmospheres as thereare degrees of heat and light; also that there are as many as there aredegrees of love and wisdom. That there are several atmospheres, and thatthese are distinct from each other by means of degrees, has beenmanifested to me by much experience in the spiritual world; especiallyfrom this, that angels of the lower heavens are not able to breathe inthe region of higher angels, and appear to themselves to gasp forbreath, as living creatures do when they are raised out of air intoether, or out of water into air. Moreover, spirits below the heavensappear in a kind of cloud. That there are several atmospheres, and thatthey are distinct from each other by means of degrees, may be seenabove (n. 176). 

184. DEGREES ARE OF A TWOFOLD KIND, DEGREES OF HEIGHT AND DEGREES OFBREADTH. 

A knowledge of degrees is like a key to lay open the causes of things, and to give entrance into them. Without this knowledge, scarcelyanything of cause can be known; for without it, the objects andsubjects of both worlds seem to have but a single meaning, as if therewere nothing in them beyond that which meets the eye; when yet comparedto the things which lie hidden within, what is thus seen is as one tothousands, yea, to tens of thousands. The interiors which are not opento view can in no way be discovered except through a knowledge ofdegrees. For things exterior advance to things interior and throughthese to things inmost, by means of degrees; not by continuous degreesbut by discrete degrees. "Continuous degrees" is a term applied to thegradual lessenings or decreasings from grosser to finer, or from denserto rarer; or rather, to growths and increasings from finer to grosser, or from rarer to denser; precisely like the gradations of light to shade, or of heat to cold. But discrete degrees are entirely different: theyare like things prior, subsequent and final; or like end, cause, andeffect. These degrees are called discrete, because the prior is byitself; the subsequent by itself; and the final by itself; and yettaken together they make one. There are atmospheres, from highest tolowest, that is, from the sun to the earth, called ethers and airs thatare separated into such degrees; they are like simples, collections ofsimples, and again collections of these, which taken together are calleda composite. Such degrees are discrete [or separate], because each hasa distinct existence, and these degrees are what are meant by "degreesof height;" but the former degrees are continuous, because they increasecontinuously and these degrees are what are meant by "degrees of breadth. "

185. Each and all things that have existence in the spiritual world andin the natural world, have conjoint existence from discrete degrees andfrom continuous degrees together, that is, from degrees of height andfrom degrees of breadth. The dimension which consists of discrete degreesis called height, and the dimension that consists of continuous degreesis called breadth; their position relatively to the sight of the eye doesnot alter the designation. Without a knowledge of these degrees nothingcan be known of how the three heavens differ from each other; nor cananything be known of the differences of love and wisdom of the angelsthere; nor of the differences of heat and light in which they are; norof the differences of atmospheres which environ and contain these. Norwithout a knowledge of these degrees can anything be known of thedifferences among the interior powers of the minds of men, thus nothingof their state as regards reformation and regeneration; nor anythingof the differences among the exterior powers of the bodies both of angelsand men; and nothing whatever can be known of the distinction betweenspiritual and natural, thus nothing of correspondence. Nor, indeed, cananything be known of any difference between the life of men and that ofbeasts, or between the more perfect and the less perfect animals; neitherof the differences among the forms of the vegetable kingdom, nor amongthe matters of the mineral kingdom. From which it can be seen that theywho are ignorant of these degrees are unable to see causes from anythingof judgment; they see only effects, and from these judge of causes, which is done for the most part by an induction that is continuouswith effects. But causes produce effects not continuously but discretely;for cause is one thing, and effect is another. The difference between thetwo is like the difference between prior and subsequent, or between thatwhich forms and that which is formed. 

186. That it may be still better comprehended what discrete degrees are, what their nature is, and how they differ from continuous degrees, theangelic heavens may serve as an example. There are three heavens, andthese are separated by degrees of height; therefore the heavens are onebelow another, nor do they communicate with each other except by influx, which proceeds from the Lord through the heavens in their order to thelowest; and not contrariwise. Each heaven by itself, however, is dividednot by degrees of height but by degrees of breadth. Those who are in themiddle, that is, at the center, are in the light of wisdom; but thosewho are around about, even to the boundaries, are in the shade of wisdom. Thus wisdom grows less and less even to ignorance, as light decreases toshade, which takes place continuously. It is the same with men. Theinteriors belonging to their minds are separated into as many degreesas the angelic heavens; and these degrees are one above another;therefore the interiors of men which belong to their minds are separatedby discrete degrees, that is, degrees of height. Consequently a man maybe in the lowest degree, then in a higher, and also in the highestdegree, according to the degree of his wisdom; moreover, when he isin the lowest degree only, the higher degree is shut, - but is openedas he receives wisdom from the Lord. There are also in a man, as inheaven, continuous degrees, that is degrees of breadth. A man is likethe heavens because as regards the interiors of his mind, he is a heavenin least form, in the measure in which he is in love and wisdom from theLord. That man as regards the interiors of his mind is a heaven in leastform may be seen in the work Heaven and Hell (n. 51-58. )

187. From all this it can be seen, that one who knows nothing aboutdiscrete degrees, that is, degrees of height, can know nothing about thestate of man as regards his reformation and regeneration, which areeffected through the reception of love and wisdom of the Lord, andthen through the opening of the interior degrees of his mind in theirorder. Nor can he know anything about influx from the Lord through theheavens nor anything about the order into which he was created. For ifanyone thinks about these, not from discrete degrees or degrees ofheight but from continuous degrees or degrees of breadth, he is not ableto perceive anything about them from causes, but only from effects; andto see from effects only is to see from fallacies, from which comeerrors, one after another; and these may be so multiplied by inductionsthat at length enormous falsities are called truths. 

188. I am not aware that anything has been known hitherto about discretedegrees or degrees of height, only continuous degrees or degrees ofbreadth have been known; yet nothing of the real truth about cause canbecome known without a knowledge of degrees of both kinds. These degreestherefore shall be treated of throughout this Part; for it is the objectof this little work to uncover causes, that effects may-be seen fromthem, and thus the darkness may be dispelled in which the man of thechurch is in respect to God and the Lord, and in respect to Divine thingsin general which are called spiritual things. This I may mention, thatthe angels are in grief for the darkness on the earth; saying that theysee light hardly anywhere, and that men eagerly lay hold of fallaciesand confirm them, thereby multiplying falsities upon falsities; and toconfirm fallacies men search out, by means of reasonings from falsitiesand from truths falsified, such things as cannot be controverted, owingto the darkness in respect to causes and the ignorance respecting truths. The angels lament especially over confirmations respecting faith separatefrom charity and justification thereby; also over men's ideas about God, angels and spirits, and their ignorance of what love and wisdom are. 

189. DEGREES OF HEIGHT ARE HOMOGENEOUS, AND ONE IS FROM THE OTHER INSUCCESSION LIKE END, CAUSE, AND EFFECT. 

As degrees of breadth, that is continuous degrees, are like gradationsfrom light to shade, from heat to cold, from hard to soft, from denseto rare, from thick to thin, and so forth; and as these degrees areknown from sensuous and ocular experience, while degrees of height, ordiscrete degrees, are not, the latter kind shall be treated of especiallyin this Part; for without a knowledge of these degrees, causes cannot beseen. It is known indeed that end, cause, and effect follow in order, like prior, subsequent, and final; also that the end begets the cause, and, through the cause, the effect, that the end may have form; also aboutthese many other things are known; and yet to know these things, and notto see them in their applications to existing things is simply to knowabstractions, which remain in the memory only so long as the mind is inanalytical ideas from metaphysical thought. From this it is that althoughend, cause, and effect advance according to discrete degrees, little ifanything is known in the world about these degrees. For a mere knowledgeof abstractions is like an airy something which flies away; but whenabstractions are applied to such things as are in the world, they becomelike what is seen with the eyes on earth, and remains in the memory. 

190. All things which have existence in the world, of which threefolddimension is predicated, that is, which are called compounds, consistof degrees of height, that is, discrete degrees; as examples will makeclear. It is known from ocular experience, that every muscle in the humanbody consists of minute fibers, and these put together into little bundlesform larger fibers, called motor fibers, and groups of these form thecompound called a muscle. It is the same with nerves; in these from minutefibers larger fibers are compacted, which appear as filaments, and thesegrouped together compose the nerve. The same is true of the rest of thecombinations, bundlings and groupings out of which the organs and visceraare made up; for these are compositions of fibers and vessels variouslyput together according to like degrees. It is the same also with each andevery thing of the vegetable and mineral kingdoms. In woods there arecombinations of filaments in threefold order. In metals and stones thereare groupings of parts, also in threefold order. From all this thenature of discrete degrees can be seen, namely, that one is from theother, and through the second there is a third which is called thecomposite; and that each degree is discreted from the others. 

191. From these examples a conclusion may be formed respecting thosethings that are not visible to the eye, for with those it is the same;for example, with the organic substances which are the receptacles andabodes of thoughts and affections in the brains; with atmospheres; withheat and light; and with love and wisdom. For atmospheres are receptaclesof heat and light; and heat and light are receptacles of love and wisdom;consequently, as there are degrees of atmospheres, there are also likedegrees of heat and light, and of love and wisdom; for the same principleapplies to the latter as to the former. 

192. That these degrees are homogeneous, that is, of the same characterand nature, appears from what has just been said. The motor fibers ofmuscles, least, larger, and largest, are homogeneous. Woody filaments, from the least to the composite formed of these, are homogeneous. Solikewise are parts of stones and metals of every kind. The organicsubstances which are receptacles and abodes of thoughts and affections, from the most simple to their general aggregate which is the brain, arehomogeneous. The atmospheres, from pure ether to air, are homogeneous. The degrees of heat and light in series, following the degrees ofatmospheres, are homogeneous, therefore the degrees of love and wisdomare also homogeneous. Things which are not of the same character andnature are heterogeneous, and do not harmonize with things homogeneous;thus they cannot form discrete degrees with them, but only with theirown, which are of the same character and nature and with which they arehomogeneous. 

193. That these things in their order are like ends, causes, and effects, is evident; for the first, which is the least, effectuates its cause bymeans of the middle, and its effect by means of the last. 

194. It should be known that each degree is made distinct from the othersby coverings of its own, and that all the degrees together are madedistinct by means of a general covering; also, that this general coveringcommunicates with interiors and inmosts in their order. From this thereis conjunction of all and unanimous action. 

195. THE FIRST DEGREE IS THE ALL IN EVERYTHING OF THE SUBSEQUENT DEGREES. 

This is because the degrees of each subject and of each thing arehomogeneous; and they are homogeneous because produced from the firstdegree. For their formation is such that the first, by bundlings orgroupings, in a word, by aggregations of parts, produces the second, and through this the third; and discretes each from the other by acovering drawn around it; from which it is clear that the first degreeis chief and singly supreme in the subsequent degrees; consequently thatin all things of the subsequent degrees, the first is the all. 

196. When it is said that degrees are such in respect to each other, themeaning is that substances are such in their degrees. This manner ofspeaking by degrees is abstract, that is, universal, which makes thestatement applicable to every subject or thing which is in degrees ofthis kind. 

197. This can be applied to all those things which have been enumeratedin the preceding chapter, to the muscles, the nerves, the matters andparts of both the vegetable and mineral kingdoms, to the organicsubstances that are the subjects of thoughts and affections in man, toatmospheres, to heat and light, and to love and wisdom. In all these, the first is singly supreme in the subsequent things; yea, it is thesole thing in them, and because it is the sole thing in them, it is theall in them. That this is so is clear also from these well-known truths;that the end is the all of the cause, and through the cause is the allof the effect; and thus end, cause, and effect are called first, middle, and last end. Further, that the cause of the cause is also the cause ofthe thing caused; and that there is nothing essential in causes exceptthe end, and nothing essential in movement excepting effort [conatus];also, that the substance that is substance in itself is the sole substance. 

198. From all this it can clearly be seen that the Divine, which issubstance in itself, that is, the one only and sole substance, is thesubstance from which is each and every thing that has been created; thusthat God is the All in all things of the universe, according to what hasbeen shown in Part First, as follows. Divine Love and Divine Wisdom aresubstance and form (n. 40-43); Divine Love and Divine Wisdom aresubstance and form in itself, therefore the Very and the Only (n. 44-46);all things in the universe were created by Divine Love and Divine Wisdom(n. 52-60); consequently the created universe is His image (n. 61-65);the Lord alone is heaven where angels are (n. 113-118). 

199. ALL PERFECTIONS INCREASE AND ASCEND ALONG WITH DEGREES AND ACCORDINGTO THEM. 

That degrees are of two kinds, degrees of breadth and degrees of heighthas been shown above (n. 185-188); also that degrees of breadth are likethose of light verging to shade, or of wisdom verging to ignorance; butthat degrees of height are like end, cause and effect, or like prior, subsequent and final. Of these latter degrees it is said that they ascendor descend, for they are of height; but of the former that they increaseor decrease for they are of breadth. These two kinds of degrees differ somuch that they have nothing in common; they should therefore be perceivedas distinct, and by no means be confounded. 

200. All perfections increase and ascend along with degrees and accordingto them, because all predicates follow their subjects, and perfection andimperfection are general predicates; for they are predicated of life, offorces and of forms. 

Perfection of life is perfection of love and wisdom; and because the willand understanding are receptacles of love and wisdom, perfection of lifeis also perfection of will and understanding, consequently of affectionsand thoughts; and because spiritual heat is the containant of love, andspiritual light is the containant of wisdom, perfection of these may alsobe referred to perfection of life. 

Perfection of forces is perfection of all things that are actuated andmoved by life, in which, however, there is no life. Atmospheres as totheir active powers are such forces; the interior and exterior organicsubstances with man, and with animals of every kind, are such forces;all things in the natural world that are endowed with active powers bothimmediately and mediately from its sun are such forces. 

Perfection of forms and perfection of forces make one, for as the forcesare, such are the forms; with the difference only, that forms aresubstances but forces are their activities; therefore like degrees ofperfection belong to both. Forms that are not at the same time forcesare also perfect according to degrees. 

201. The perfection of life, forces, and forms that increase or decreaseaccording to degrees of breadth, that is, continuous degrees, will notbe discussed here, because there is a knowledge of these degrees in theworld; but only the perfections of life, forces, and forms that ascendor descend according to degrees of height, that is, discrete degrees;because these degrees are not known in the world. Of the mode in whichperfections ascend and descend according to these degrees little can belearned from things visible in the natural world, but this can be seenclearly from things visible in the spiritual world. From things visiblein the natural world it is merely found that the more interiorly theyare looked into the more do wonders present themselves; as, for instance, in the eyes, ears, tongue; in muscles, heart, lungs, liver, pancreas, kidneys, and other viscera; also, in seeds, fruits and flowers; and inmetals, minerals and stones. That wonders increase in all these the moreinteriorly they are looked into is well known; yet it has become littleknown thereby that the objects are interiorly more perfect according todegrees of height or discrete degrees. This has been concealed byignorance of these degrees. But since these degrees stand outconspicuously in the spiritual world (for the whole of that world fromhighest to lowest is distinctly discreted into these degrees), from thatworld knowledge of these degrees can be drawn; and afterwards conclusionsmay be drawn therefrom respecting the perfection of forces and forms thatare in similar degrees in the natural world. 

202. In the spiritual world there are three heavens, arranged accordingto degrees of height. In the highest heavens are angels superior inevery perfection to the angels in the middle heaven; and in the middleheaven are angels superior in every perfection to the angels in thelowest heaven. The degrees of perfections are such, that angels of thelowest heaven cannot attain to the first threshold of the perfectionsof the angels of the middle heaven, nor these to the first threshold ofthe perfections of the angels of the highest heaven. This seems incredible, yet it is a truth. The reason is that they are consociated according todiscrete, not according to continuous degrees. I have learned fromobservation that the difference between the affections and thoughts, and consequently the speech, of the angels of the higher and the lowerheavens, is such that they have nothing in common; and that communicationtakes place only through correspondences, which have existence byimmediate influx of the Lord into all the heavens, and by mediate influxthrough the highest heaven into the lowest. Such being the nature ofthese differences, they cannot be expressed in natural language, therefore not described; for the thoughts of angels, being spiritual, do not fall into natural ideas. They can be expressed and describedonly by angels themselves, in their own languages, words, and writings, and not in those that are human. This is why it is said that in theheavens unspeakable things are heard and seen. These differences may bein some measure comprehended when it is known that the thoughts ofangels of the highest or third heaven are thoughts of ends; the thoughtsof angels of the middle or second heaven thoughts of causes, and thethoughts of angels of the lowest or first heaven thoughts of effects. It must be noted, that it is one thing to think from ends, and anotherto think about ends; that it is one thing to think from causes, andanother to think about causes; and that it is one thing to think fromeffects, and another to think about effects. Angels of the lower heavensthink about causes and about ends, but angels of the higher heavensfrom causes and from ends; and to think from these is a mark of higherwisdom, but to think about these is the mark of lower wisdom. To thinkfrom ends is of wisdom, to think from causes is of intelligence, and tothink from effects is of knowledge. From all this it is clear that allperfection ascends and descends along with degrees and according to them. 

203. Since the interior things of man, which are of his will andunderstanding, are like the heavens in respect to degrees (for man, as to the interiors of his mind, is a heaven in least form), theirperfections also are like those of the heavens. But these perfectionsare not apparent to any one so long as he lives in the world, becausehe is then in the lowest degree; and from the lowest degree the higherdegrees cannot be known; but they are known after death, because manthen enters into that degree which corresponds to his love and wisdom, for he then becomes an angel, and thinks and speaks things ineffableto his natural man; for there is then an elevation of all things ofhis mind, not in a single, but in a threefold ratio. Degrees of heightare in threefold ratio, but degrees of breadth are in single ratio. Butinto degrees of height none ascend and are elevated except those who inthe world have been in truths, and have applied them to life. 

204. It seems as if things prior must be less perfect than thingssubsequent, that is, things simple than things composite; but thingsprior out of which things subsequent are formed, that is, things simpleout of which things composite are formed, are the more perfect. Thereason is that the prior or the simpler are more naked and less coveredover with substances and matters devoid of life, and are, as it were, more Divine, consequently nearer to the spiritual sun where the Lordis; for perfection itself is in the Lord, and from Him in that sun whichis the first proceeding of His Divine Love and Divine Wisdom, and fromthat in those things which come immediately after; and thus in orderdown to things lowest, which are less perfect as they are farther removed. Without such preeminent perfection in things prior and simple, neitherman nor any kind of animal could have come into existence from seed, andafterwards continue to exist; nor could the seeds of trees and shrubsvegetate and bear fruit. For the more prior anything prior is, or themore simple anything simple is, the more exempt is it from injury, because it is more perfect. 

205. IN SUCCESSIVE ORDER THE FIRST DEGREE MAKES THE HIGHEST, AND THETHIRD THE LOWEST; BUT IN SIMULTANEOUS ORDER THE FIRST DEGREE MAKES THEINNERMOST, AND THE THIRD THE OUTERMOST. 

There is successive order and simultaneous order. The successive orderof these degrees is from highest to lowest, or from top to bottom. Theangelic heavens are in this order; the third heaven there is the highest, the second is the middle, and the first is the lowest; such is theirrelative situation. In like successive order are the states of love andwisdom with the angels there, also states of heat and light, and of thespiritual atmospheres. In like order are all the perfections of theforms and forces there. When degrees of height, that is, discrete degrees, are in successive order, they may be compared to a column divided intothree stories, through which ascent and descent are made. In the upperrooms are things most perfect and most beautiful; in the middle rooms, things less perfect and beautiful; in the lowest, things still lessperfect and beautiful. But simultaneous order, which consists of likedegrees, has another appearance. In it, the highest things of successiveorder, which are (as was said above) the most perfect and most beautiful, are in the inmost, the lower things are in the middle, and the lowest inthe circumference. They are as if in a solid body composed of these threedegrees: in the middle or center are the finest parts, round about thisare parts less fine, and in the extremes which constitute thecircumference are the parts composed of these and which are thereforegrosser. It is like the column mentioned just above subsiding into aplane, the highest part of which forms the innermost of the plane, themiddle forms the middle, and the lowest the outermost. 

206. As the highest of successive order becomes the innermost ofsimultaneous order, and the lowest becomes the outermost, so in the Word, "higher" signifies inner, and "lower" signifies outer. "Upwards" and"downwards, " and "high" and "deep" have a like meaning. 

207. In every outmost there are discrete degrees in simultaneous order. The motor fibers in every muscle, the fibers in every nerve, also thefibers and the little vessels in all viscera and organs, are in suchan order. Innermost in these are the most simple things, which are themost perfect; the outermost is a composite of these. There is a likeorder of these degrees in every seed and in every fruit, also in everymetal and stone; their parts, of which the whole is composed, are ofsuch a nature. The innermost, the middle, and the outermost elementsof the parts exist in these degrees, for they are successive compositions, that is, bundlings and massings together from simples that are their firstsubstances or matters. 

208. In a word, there are such degrees in every outmost, thus in everyeffect. For every outmost consists of things prior and these of theirfirsts. And every effect consists of a cause, and this of an end; andend is the all of cause, and cause is the all of effect (as was shownabove); and end makes the inmost, cause the middle, and effect theoutmost. The same is true of degrees of love and wisdom, and of heatand light, also of the organic forms of affections and thoughts in man(as will be seen in what follows). The series of these degrees insuccessive order and in simultaneous order has been treated of also inThe Doctrine of the New Jerusalem Concerning the Sacred Scripture(n. 38, and elsewhere), where it is shown that there are like degreesin each and all things of the Word. 

209. THE OUTMOST DEGREE IS THE COMPLEX, CONTAINANT AND BASE OF THE PRIORDEGREES. 

The doctrine of degrees which is taught in this Part, has hitherto beenillustrated by various things which exist in both worlds; as by thedegrees of the heavens where angels dwell, by the degrees of heat andlight with them, and by the degrees of atmospheres, and by various thingsin the human body, and also in the animal and mineral kingdoms. Butthis doctrine has a wider range; it extends not only to natural, butalso to civil, moral, and spiritual things, and to each and all theirdetails. There are two reasons why the doctrine of degrees extends alsoto such things. First, in every thing of which anything can be predicatedthere is the trine which is called end, cause, and effect, and thesethree are related to one another according to degrees of height. Andsecondly things civil, moral, and spiritual are not something abstractfrom substance, but are substances. For as love and wisdom are notabstract things, but substance (as was shown above, n. 40-43), so inlike manner are all things that are called civil, moral, and spiritual. These may be thought of abstractly from substances, yet in themselvesthey are not abstract; as for example, affection and thought, charityand faith, will and understanding; for it is the same with these aswith love and wisdom, in that they are not possible outside of subjectswhich are substances, but are states of subjects, that is, substances. That they are changes of these, presenting variations, will be seen inwhat follows. By substance is also meant form, for substance is notpossible apart from form. 

210. From its being possible to think of will and understanding, ofaffection and thought, and of charity and faith, abstractly from thesubstances which are their subjects, and from their having been sothought of, it has come to pass, that a correct idea of these things, as being states of substances or forms, has perished. It is altogetheras with sensations and actions, which are not things abstract from theorgans of sensation and motion. Abstracted, that is, separate, from thesethey are mere figments of reason; for they are like sight apart from aneye, hearing apart from an ear, taste apart from a tongue, and so forth. 

211. Since all things civil, moral, and spiritual advance throughdegrees, just as natural things do, not only through continuous butalso through discrete degrees; and since the progressions of discretedegrees are like progressions of ends to causes, and of causes toeffects, I have chosen to illustrate and confirm the present point, that the outmost degree is the complex, containant, and base of priordegrees, by the things above mentioned, that is, by what pertains tolove and wisdom, to will and understanding, to affection and thought, and to charity and faith. 

212. That the outmost degree is the complex, containant, and base ofprior degrees, is clearly seen from progression of ends and causes toeffects. That the effect is the complex, containant, and base of causesand ends can be comprehended by enlightened reason; but it is not soclear that the end with all things thereof, and the cause with all thingsthereof, are actually in the effect, and that the effect is their fullcomplex. That such is the case can be seen from what has been said abovein this Part, particularly from this, that one thing is from another ina threefold series, and that the effect is nothing else than the end inits outmost. And since the outmost is the complex, it follows that it isthe containant and also the base. 

213. As regards love and wisdom:-Love is the end, wisdom the instrumentalcause, and use is the effect; and use is the complex, containant, andbase of wisdom and love; and use is such a complex and such a containant, that all things of love and all things of wisdom are actually in it; itis where they are all simultaneously present. But it should be borne inmind that all things of love and wisdom, which are homogeneous andconcordant, are present in use, according to what is said and shownabove (in chapter, n. 189-194). 

214. Affection, thought, and action are also in a series of like degrees, because all affection has relation to love, thought to wisdom, and actionto use. Charity, faith, and good works are in a series of like degrees, for charity is of affection, faith of thought, and good works of action. Will, understanding, and doing are also in a series of like degrees; forwill is of love and so of affection, understanding is of wisdom and soof faith, and doing is of use and so of work; as, then, all things ofwisdom and love are present in use, so all things of thought and affectionare present in action, all things of faith and charity in good works, andso forth; but all are homogeneous, that is, concordant. 

215. That the outmost in each series, that is to say, use, action, work, and doing, is the complex and containant of all things prior, has notyet been known. There seems to be nothing more in use, in action, inwork, and in doing than such as there is in movement; yet all thingsprior are actually present in these, and so fully that nothing is lacking. They are contained therein like wine in its cask, or like furniture ina house. They are not apparent, because they are regarded only externally;and regarded externally they are simply activities and motions. It is aswhen the arms and hands are moved, and man is not conscious that athousand motor fibers concur in every motion of them, and that to thethousand motor fibers correspond thousands of things of thought andaffection, by which the motor fibers are excited. As these act deepwithin, they are not apparent to any bodily sense. This much is known, that nothing is done in or through the body except from the will throughthe thought; and because both of these act, it must needs be that eachand all things of the will and thought are present in the action. Theycannot be separated; consequently from a man's deeds or works othersjudge of the thought of his will, which is called his intention. It hasbeen made known to me that angels, from a man's deed or work alone, perceive and see every thing of the will and thought of the doer; angelsof the third heaven perceiving and seeing from his will the end for whichhe acts, and angels of the second heaven the cause through which the endoperates. It is from this that works and deeds are so often commanded inthe Word, and that it is said that a man is known by his works. 

216. It is according to angelic wisdom that unless the will andunderstanding, that is, affection and thought, as well as charity andfaith, clothe and wrap themselves in works or deeds, whenever possible, they are only like something airy which passes away, or like phantoms inair which perish; and that they first become permanent in man and a partof his life, when he practices and does them. The reason is that theoutmost is the complex, containant, and base of things prior. Such anairy nothing and such a phantom is faith separated from good works; suchalso are faith and charity without their exercise, with this differenceonly, that those who hold to faith and charity know what is good and canwill to do it, but not so those who are in faith separated from charity. 

217. THE DEGREES OF HEIGHT ARE IN FULLNESS AND IN POWER IN THEIR OUTMOSTDEGREE. 

In the preceding chapter it is shown that the outmost degree is thecomplex and containant of prior degrees. From this it follows that priordegrees are in their fullness in their outmost degree, for they are intheir effect, and every effect is the fullness of causes. 

218. That these ascending and descending degrees, also called prior andsubsequent, likewise degrees of height or discrete degrees, are in theirpower in their outmost degree, may be confirmed by all those things thathave been adduced in the preceding chapters as confirmations from objectsof sense and perception. Here, however, I choose to confirm them only bythe conatus, forces and motions in dead and in living subjects. It isknown that conatus does nothing of itself, but acts through forcescorresponding to it, thereby producing motion; consequently that conatusis the all in forces, and through forces is the all in motion; and sincemotion is the outmost degree of conatus, through motion conatus exertsits power. Conatus, force, and motion are no otherwise conjoined thanaccording to degrees of height, conjunction of which is not by continuity, for they are discrete, but by correspondences. For conatus is not force, nor is force motion, but force is produced by conatus, because force isconatus made active, and through force motion is produced; consequentlythere is no power in conatus alone, nor in force alone, but in motion, which is their product. That this is so may still seem doubtful, becausenot illustrated by applications to sensible and perceptible things innature; nevertheless, such is the progression of conatus, force, andmotion into power. 

219. But let application of this be made to living conatus, and to livingforce, and to living motion. Living conatus in man, who is a livingsubject, is his will united to his understanding; living forces in manare the interior constituents of his body, in all of which there aremotor fibers interlacing in various ways; and living motion in man isaction, which is produced through these forces by the will united tothe understanding. For the interior things pertaining to the will andunderstanding make the first degree; the interior things pertaining tothe body make the second degree; and the whole body, which is the complexof these, makes the third degree. That the interior things pertaining tothe mind have no power except through forces in the body, also that forceshave no power except through the action of the body itself, is well known. These three do not act by what is continuous, but by what is discrete;and to act by what is discrete is to act by correspondences. The interiorsof the mind correspond to the interiors of the body, and the interiors ofthe body correspond to the exteriors, through which actions come forth;consequently the two prior degrees have power through the exteriors ofthe body. It may seem as if conatus and forces in man have some powereven when there is no action, as in sleep and in states of rest, but stillat such times the determinations of conatus and forces are directed intothe general motor organs of the body, which are the heart and the lungs;but when their action ceases the forces also cease, and, with the forces, the conatus. 

220. Since the powers of the whole, that is, of the body, are determinedchiefly into the arms and hands, which are outmosts, "arms" and "hands, "in the Word, signify power, and the "right hand" signifies superior power. And such being the evolution and putting forth of degrees into power, theangels that are with man and in correspondence with all things belongingto him, know merely from such action as is effected through the hands, what a man is in respect to his understanding and will, also his charityand faith, thus in respect to the internal life pertaining to his mindand the external life derived therefrom in the body. I have often wonderedthat the angels have such knowledge from the mere action of the bodythrough the hands; but that it is so has been shown to me repeatedly byliving experience, and it has been said that it is from this thatinductions into the ministry are performed by the laying on of the hands, and that "touching with the hand" signifies communicating, with otherlike things. From all this the conclusion is formed, that the all ofcharity and faith is in works, and that charity and faith without worksare like rainbows about the sun, which vanish away and are dispersed bya cloud. On this account "works" and "doing works" are so often mentionedin the Word, and it is said that a man's salvation depends upon these;moreover, he that doeth is called a wise man, and he that doeth not iscalled a foolish man. But it should be remembered that by "works" hereare meant uses actually done; for the all of charity and faith is in usesand according to uses. There is this correspondence of works with uses, because the correspondence is spiritual, but it is carried out throughsubstances and matters, which are subjects. 

221. Two arcana, which are brought within reach of the understanding bywhat precedes, may here be revealed. The First Arcanum is that the Wordis in its fullness and in its power in the sense of the letter. For thereare three senses in the Word, according to the three degrees; the celestialsense, the spiritual sense, and the natural sense. Since these senses arein the Word according to the three degrees of height, and their conjunctionis effected by correspondences, the outmost sense, which is the naturaland is called the sense of the letter, is not only the complex, containantand base of the corresponding interior senses, but moreover in the outmostsense the Word is in its fullness and in its power. This is abundantlyshown and proved in The Doctrine of the New Jerusalem Concerning theSacred Scripture (n. 27-35, 36-49, 50-61, 62-69). The Second Arcanum isthat the Lord came into the world, and took upon Him the Human, in orderto put Himself into the power of subjugating the hells, and of reducingall things to order both in the heavens and on the earth. This Human Heput on over His former Human. This Human which He put on in the world waslike the human of a man in the world. Yet both Humans are Divine, andtherefore infinitely transcend the finite humans of angels and men. Andbecause He fully glorified the natural Human even to its outmosts, Herose again with the whole body, differently from any man. Through theassumption of this Human the Lord put on Divine Omnipotence not onlyfor subjugating the hells, and reducing the heavens to order, but alsoholding the hells in subjection to eternity, and saving mankind. Thispower is meant by His "sitting at the right hand of the power and mightof God. " Because the Lord, by the assumption of a natural Human, madeHimself Divine Truth in outmosts, He is called "the Word, " and it is saidthat "the Word was made flesh;" moreover, Divine Truth in outmosts isthe Word in the sense of the letter. This the Lord made Himself byfulfilling all things of the Word concerning Himself in Moses and theProphets. For while every man is his own good and his own truth, and manis man on no other ground, the Lord, by the assumption of a natural Human, is Divine Good itself and Divine Truth itself, or what is the same, He isDivine Love itself and Divine Wisdom itself, both in Firsts and in Lasts. Consequently the Lord, since His advent into the world, appears as a sunin the angelic heavens, in stronger radiance and in greater splendor thanbefore His advent. This is an arcanum which is brought within the rangeof the understanding by the doctrine of degrees. The Lord's omnipotencebefore His advent into the world will be treated of in what follows. 

222. THERE ARE DEGREES OF BOTH KINDS IN THE GREATEST AND IN THE LEASTOF ALL CREATED THINGS. 

That the greatest and the least of all things consist of discrete andcontinuous degrees, that is, of degrees of height and of breadth, cannotbe illustrated by examples from visible objects, because the least thingsare not visible to the eyes, and the greatest things which are visibleseem undistinguished into degrees; consequently this matter does notallow of demonstration otherwise than by universals. And since angelsare in wisdom from universals, and from that in knowledge of particulars, it is allowed to bring forward their statements concerning these things. 

223. The statements of angels on this subject are as follows: There canbe nothing so minute as not to have in it degrees of both kinds; forinstance, there can be nothing so minute in any animal, or in any plant, or in any mineral, or in the ether or air, as not to have in it degreesof both kinds, and since ether and air are receptacles of heat and light, and spiritual heat and spiritual light are the receptacles of love andwisdom, there can be nothing of heat and light or of love and wisdom sominute as not to have in it degrees of both kinds. Angels also declarethat the minutest thing of an affection and the minutest thing of athought, nay, the minutest thing of an idea of thought, consists ofdegrees of both kinds, and that a minute thing not consisting of thesedegrees would be nothing; for it would have no form, thus no quality, nor any state which could be changed and varied, and by this means haveexistence. Angels confirm this by the truth, that infinite things in Godthe Creator, who is the Lord from eternity, are one distinctly; and thatthere are infinite things in His infinites; and that in things infinitelyinfinite there are degrees of both kinds, which also in Him are onedistinctly; and because these things are in Him, and all things werecreated by Him, and things created repeat in an image the things whichare in Him, it follows that there cannot be the least finite in whichthere are not such degrees. These degrees are equally in things leastand greatest, because the Divine is the same in things greatest and inthings least. That in God-Man infinite things are one distinctly, seeabove (n. 17-22); and that the Divine is the same in things greatestand in things least (n. 77-82); which positions are further illustrated(n. 155, 169, 171). 

224. There cannot be the least thing of love and wisdom, or the leastthing of affection and thought, or even the least thing of an idea ofthought, in which there are not degrees of both kinds, for the reasonthat love and wisdom are substance and form (as shown above, n. 50-53), and the same is true of affection and thought; and because there can beno form in which these degrees are not (as was said above), it followsthat in these there are like degrees; for to separate love and wisdom, or affection and thought, from substance in form, is to annihilate them, since they are not possible outside of their subjects; for they are statesof their subjects perceived by man varyingly, which states present themto view. 

225. The greatest things in which there are degrees of both kinds, arethe universe in its whole complex, the natural world in its complex, and the spiritual world in its complex; every empire and every kingdomin its complex; also, all civil, moral and spiritual concerns of thesein their complex; the whole animal kingdom, the whole vegetable kingdom, and the whole mineral kingdom, each in its complex; all atmospheres ofboth worlds taken together, also their heats and lights. Likewise thingsless general, as man in his complex; every animal in its complex, everytree and every shrub in its complex; as also every stone and every metalin its complex. The forms of these are alike in this, that they consistof degrees of both kinds; the reason is that the Divine, by which theywere created, is the same in things greatest and least (as was shownabove, n. 77-82). The particulars and the veriest particulars of allthese are like generals and the largest generals in this, that they areforms of both kinds of degrees. 

226. On account of things greatest and least being forms of both kindsof degrees, there is connection between them from first to last; forlikeness conjoins them. Still, there can be no least thing which is thesame as any other; consequently all particulars are distinct from eachother, likewise all veriest particulars. In any form or in differentforms there can be no least thing the same as any other, for the reasonthat in greatest forms there are like degrees, and the greatest are madeup of leasts. From there being such degrees in things greatest, andperpetual differences in accordance with these degrees, from top tobottom and from center to circumference, it follows that their lesseror least constituents, in which there are like degrees, can no one ofthem be the same as any other. 

227. It is likewise a matter of angelic wisdom that from this similitudebetween generals and particulars, that is, between things greatest andleast in respect to these degrees, comes the perfection of the createduniverse; for thereby one thing regards another as its like, with whichit can be conjoined for every use, and can present every end in effect. 

228. But these things may seem paradoxical, because they are not explainedby application to visible things; yet things abstract, being universals, are often better comprehended than things applied, for these are ofperpetual variety, and variety obscures. 

229. Some contend that there can be a substance so simple as not to bea form from lesser forms, and out of that substance, through a processof massing, substantiated or composite things arise, and finallysubstances called material. But there can be no such absolutely simplesubstances. For what is substance without form? It is that of whichnothing can be predicated; and out of mere being of which nothing canbe predicated, no process of massing can make anything. That there arethings innumerable in the first created substance of all things, whichare things most minute and simple, will be seen in what follows, whereforms are treated of. 

230. IN THE LORD THE THREE DEGREES OF HEIGHT ARE INFINITE AND UNCREATE, BUT IN MAN THE THREE DEGREES ARE FINITE AND CREATED. 

In the Lord the three degrees of height are infinite and uncreate, because the Lord is Love itself and Wisdom itself (as has been alreadyshown); and because the Lord is Love itself and Wisdom itself, He isalso Use itself. For love has use for its end, and brings forth use bymeans of wisdom; for without use love and wisdom have no boundary orend, that is, no home of their own, consequently they cannot be saidto have being and have form unless there be use in which they may be. These three constitute the three degrees of height in subjects of life. These three are like first end, middle end which is called cause, andlast end which is called effect. That end, cause and effect constitutethe three degrees of height has been shown above and abundantly proved. 

231. That in man there are these three degrees can be seen from theelevation of his mind even to the degrees of love and wisdom in whichangels of the second and third heavens are; for all angels were born men;and man, as regards the interiors pertaining to his mind, is a heaven inleast form; therefore there are in man, by creation, as many degrees ofheight as there are heavens. Moreover, man is an image and likeness ofGod; consequently these three degrees have been inscribed on man, becausethey are in God-Man, that is, in the Lord. That in the Lord these degreesare infinite and uncreate, and in man finite and created, can be seen fromwhat was shown in Part First; namely, from this, that the Lord is Love andWisdom in Himself; and that man is a recipient of love and wisdom from theLord; also, that of the Lord nothing but what is infinite can bepredicated, and of man nothing but what is finite. 

232. These three degrees with the angels are called Celestial, Spiritual, and Natural; and for them the celestial degree is the degree of love, thespiritual the degree of wisdom, and the natural the degree of uses. Thesedegrees are so called because the heavens are divided into two kingdoms, one called the celestial, the other the spiritual, to which is added athird kingdom wherein are men in the world, and this is the naturalkingdom. Moreover, the angels of whom the celestial kingdom consistsare in love; the angels, of whom the spiritual kingdom consists are inwisdom; while men in the world are in uses; therefore these kingdomsare conjoined. How it is to be understood that men are in uses will beshown in the next Part. 

233. It has been told me from heaven, that in the Lord from eternity, who is Jehovah, before His assumption of a Human in the world, the twoprior degrees existed actually, and the third degree potentially, asthey do also with angels; but that after the assumption of a Human inthe world, He put on over these the third degree, called the natural, thereby becoming Man, like a man in the world; but with the difference, that in the Lord this degree, like the prior degrees, is infinite anduncreate, while in angel and in man they are all finite and created. Forthe Divine which, apart from space, had filled all spaces (n. 69-72), penetrated even to the outmosts of nature; yet before the assumption ofthe Human, the Divine influx into the natural degree was mediate throughthe angelic heavens, but after the assumption it was immediate fromHimself. This is the reason why all churches in the world before HisAdvent were representative of spiritual and celestial things, but afterHis Advent became spiritual-natural and celestial-natural, andrepresentative worship was abolished. This also was the reason why thesun of the angelic heaven, which, as was said above, is the firstproceeding of His Divine Love and Divine Wisdom, after the assumptionof the Human shone out with greater effulgence and splendor than beforethe assumption. And this is what is meant by these words in Isaiah:

 In that day the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days (30:26). 

This is said of the state of heaven and of the church after the Lord'scoming into the world. Again, in the Apocalypse:

 The countenance of the Son of man was as the sun shineth in his strength (1:16);

and elsewhere (as in Isaiah 60:20; 2 Sam. 23:3, 4; Matt. 17:1, 2). Themediate enlightenment of men through the angelic heaven, which existedbefore the coming of the Lord, may be compared to the light of the moon, which is the mediate light of the sun; and because after His comingthis was made immediate, it is said in Isaiah, That the light of the moon shall be as the light of the sun (30:26);

and in David:

 In His days shall the righteous flourish, and abundance of peace until there is no longer any moon (72:7). 

This also is said of the Lord. 

234. The reason why the Lord from eternity, that is, Jehovah, put onthis third degree by the assumption of a Human in the world, was thatHe could enter into this degree only by means of a nature like humannature, thus only by means of conception from His Divine and by birthfrom a virgin; for in this way He could put off a nature which, althougha receptacle of the Divine, is in itself dead, and could put on theDivine. This is meant by the Lord's two states in the world, which arecalled the state of exinanition and the state of glorification, whichare treated of in The Doctrine of the New Jerusalem Concerning the Lord. 

235. Of the threefold ascent of the degrees of height this much has beensaid in general; but these degrees cannot here be discussed in detail, because (as was said in the preceding chapter) there must be these threedegrees in things greatest and things least; this only need be said, thatthere are such degrees in each and all things of love, and therefrom ineach and all things of wisdom, and from both of these in each and allthings of use. In the Lord all these degrees are infinite; in angel andman they are finite. But how there are these three degrees in love, inwisdom, and in uses cannot be described and unfolded except in series. 

236. THESE THREE DEGREES OF HEIGHT ARE IN EVERY MAN FROM BIRTH, AND CANBE OPENED SUCCESSIVELY; AND, AS THEY ARE OPENED, MAN IS IN THE LORD ANDTHE LORD IN MAN. 

That there are three degrees of height in every man, has not until nowbecome known for the reason that these degrees have not been recognized, and so long as they remained unnoticed, none but continuous degrees couldbe known; and when none but continuous degrees are known, it may besupposed that love and wisdom increase in man only by continuity. Butit should be known, that in every man from his birth there are threedegrees of height, or discrete degrees, one above or within another;and that each degree of height, or discrete degree, has also degrees ofbreadth, or continuous degrees, according to which it increases bycontinuity. For there are degrees of both kinds in things greatest andleast of all things (as was shown above, n. 222-229); for no degree ofone kind is possible without degrees of the other kind. 

237. These three degrees of height are called natural, spiritual, andcelestial (as was said above, n. 232). When man is born he comes firstinto the natural degree, and this grows in him, by continuity, accordingto his knowledges and the understanding acquired by means of knowledgeseven to the highest point of understanding, which is called the rational. Yet not by this means is the second degree opened, which is called thespiritual. That degree is opened by means of a love of uses in accordancewith the things of the understanding, although by a spiritual love ofuses, which is love towards the neighbor. This degree may grow in likemanner by continuous degrees to its height, and it grows by means ofknowledges of truth and good, that is, by spiritual truths. Yet even bysuch truths the third degree which is called the celestial is not opened;for this degree is opened by means of the celestial love of use, whichis love to the Lord; and love to the Lord is nothing else than committingto life the precepts of the Word, the sum of which is to flee from evilsbecause they are hellish and devilish, and to do good because it isheavenly and Divine. In this manner these three degrees are successivelyopened in man. 

238. So long as man lives in the world he knows nothing of the openingof these degrees within him, because he is then in the natural degree, which is the outmost, and from this he then thinks, wills, speaks, andacts; and the spiritual degree, which is interior, communicates with thenatural degree, not by continuity but by correspondences, andcommunication by correspondences is not sensibly felt. But when man putsoff the natural degree, which he does at death, he comes into that degreewhich has been opened within him in the world; he in whom the spiritualdegree has been opened coming into that degree, and he within whom thecelestial degree has been opened coming into that degree. He who comesinto the spiritual degree after death no longer thinks, wills, speaks, and acts naturally, but spiritually; and he who comes into the celestialdegree thinks, wills, speaks, and acts according to that degree. And asthere can be communication between the three degrees only bycorrespondences, the differences of love, wisdom, and use, as regardsthese degrees are such as to have no common ground by means of anythingcontinuous. From all this it is plain that man has three degrees ofheight that may be successively opened in him. 

239. Since there are in man three degrees of love and wisdom, andtherefore of use, it follows that there must be in him three degrees, of will, of understanding, and of result therefrom, thus of determinationto use; for will is the receptacle of love, understanding the receptacleof wisdom, and result is use from these. From this it is evident thatthere are in every man a natural, a spiritual, and a celestial will andunderstanding, potentially by birth and actually when they are opened. In a word the mind of man, which consists of will and understanding, isfrom creation and therefore from birth, of three degrees, so that manhas a natural mind, a spiritual mind, and a celestial mind, and canthereby be elevated into and possess angelic wisdom while he lives inthe world; but it is only after death, and then only if he becomes anangel, that he enters into that wisdom, and his speech then becomesineffable and incomprehensible to the natural man. I knew a man ofmoderate learning in the world, whom I saw after death and spoke with inheaven, and I clearly perceived that he spoke like an angel, and thatthe things he said would be inconceivable to the natural man; and forthe reason that in the world he had applied the precepts of the Word tolife and had worshiped the Lord, and was therefore raised up by the Lordinto the third degree of love and wisdom. It is important that thiselevation of the human mind should be known about, for upon it dependsthe understanding of what follows. 

240. There are in man from the Lord two capacities whereby he isdistinguished from beasts. One of these is the ability to understandwhat is true and what is good; this is called rationality, and is acapacity of his understanding. The other is an ability to do what is trueand good; this is called freedom, and is a capacity of his will. For manby virtue of his rationality is able to think whatever he pleases, eitherwith or against God, either with or against the neighbor; he is also ableto will and to do what he thinks; but when he sees evil and fearspunishment, he is able, by virtue of his freedom, to abstain from doingit. By virtue of these two capacities man is man, and is distinguishedfrom beasts. Man has these two capacities from the Lord, and they arefrom Him every moment; nor are they taken away, for if they were, man'shuman would perish. In these two capacities the Lord is with every man, good and evil alike; they are the Lord's abode in the human race; fromthis it is that all men live for ever, both the good and evil. But theLord's abode in man is nearer as by the agency of these capacities manopens the higher degrees, for by the opening of these man comes intohigher degree of love and wisdom, thus nearer to the Lord. From this itcan be seen that as these degrees are opened, man is in the Lord and theLord in him. 

241. It is said above, that the three degrees of height are like end, cause, and effect, and that love, wisdom, and use follow in successionaccording to these degrees; therefore a few things shall be said hereabout love as being end, wisdom as being cause, and use as being effect. Whoever consults his reason, if it is enlightened, can see that the endof all things of man is his love; for what he loves that he thinks, decides upon, and does, consequently that he has for his end. Man canalso see from his reason that wisdom is cause; since he, that is, hislove, which is his end, searches in his understanding for its meansthrough which to attain its end, thus consulting its wisdom, and thesemeans constitute the instrumental cause. That use is effect is evidentwithout explanation. But one man's love is not the same as another's, neither is one man's wisdom the same as another's; so it is with use. And since these three are homogeneous (as was shown above, n. 189-194), it follows that such as is the love in man, such is the wisdom and suchis the use. Wisdom is here spoken of, but by it what pertains to man'sunderstanding is meant. 

242. SPIRITUAL LIGHT FLOWS IN WITH MAN THROUGH DEGREES, BUT NOT SPIRITUALHEAT, EXCEPT SO FAR AS MAN FLEES FROM EVILS AS SINS AND LOOKS TO THE LORD. 

It is evident from what has been shown above that from the sun of heaven, which is the first proceeding of Divine Love and Divine Wisdom (treatedof in Part Second), light and heat proceed - light from its wisdom, andheat from its love; also that light is the receptacle of wisdom, and heatof love; also that so far as man comes into wisdom he comes into thatDivine light, and so far as he comes into love he comes into that Divineheat. From what has been shown above it is also evident that there arethree degrees of light and three degrees of heat, that is, three degreesof wisdom and three degrees of love, and that these degrees have beenformed in man in order that he may be a receptacle of the Divine Loveand the Divine Wisdom, thus of the Lord. It is now to be shown thatspiritual light flows in through these three degrees in man, but notspiritual heat, except so far as man shuns evils as sins and looks tothe Lord - or, what is the same, that man is able to receive wisdom evento the third degree, but not love, unless he flees from evils as sinsand looks to the Lord; or what is still the same, that man's understandingcan be raised into wisdom, but not his will, except so far as he fleesfrom evils as sins. 

243. That the understanding can be raised into the light of heaven, thatis, into angelic wisdom, while the will cannot be raised into the heatof heaven, that is, into angelic love, unless man flees from evils assins and looks to the Lord, has been made plainly evident to me fromexperience in the spiritual world. I have frequently seen and perceivedthat simple spirits, who knew merely that God is and that the Lord wasborn a man, and who knew scarcely anything else, clearly apprehended thearcana of angelic wisdom almost as the angels do; and not these simpleones alone, but many also of the infernal crew. These, while theylistened, understood, but not when they thought within themselves;for while they listened, light entered from above, and when they thoughtwithin themselves, no light could enter except that which correspondedto their heat or love; consequently when they had listened to andperceived these arcana, as soon as they turned their ears away theyremembered nothing, those belonging to the infernal crew even rejectingthese things with disgust and utterly denying them, because the fire oftheir love and its light, being delusive, induced darkness, by which theheavenly light entering from above was extinguished. 

244. The same thing happens in the world. A man not altogether stupid, and who has not confirmed himself in falsities from the pride ofself-intelligence, hearing others speak on some exalted matter, orreading something of the kind, if he is in any affection of knowing, understands these things and also retains them, and may afterwardsconfirm them. A bad man as well as a good man may do this. Even a badman, though in heart he denies the Divine things pertaining to thechurch, can still understand them, and also speak of and preach them, and in writing learnedly prove them; but when left to his own thought, from his own infernal love he thinks against them and denies them. Fromwhich it is obvious that the understanding can be in spiritual light evenwhen the will is not in spiritual heat; and from this it also followsthat the understanding does not lead the will, or that wisdom does notbeget love, but only teaches and shows the way, - teaching how a manought to live, and showing the way in which he ought to go. It furtherfollows that the will leads the understanding, and causes it to act asone with itself; also that whatever in the understanding agrees with thelove which is in the will, the love calls wisdom. In what follows it willbe seen that the will does nothing by itself apart from the understanding, but does all that it does in conjunction with the understanding; moreover, that it is the will that by influx takes the understanding intopartnership with itself, and not the reverse. 

245. The nature of the influx of light into the three degrees of life inman which belong to his mind, shall now be shown. The forms which arereceptacles of heat and light, that is, of love and wisdom in man, andwhich (as was said) are in threefold order or of three degrees, aretransparent from birth, transmitting spiritual light as crystal glasstransmits natural light; consequently in respect to wisdom man can beraised even into the third degree. Nevertheless these forms are notopened except when spiritual heat conjoins itself to spiritual light, that is, love to wisdom; by such conjunction these transparent forms areopened according to degrees. It is the same with light and heat from thesun of the world in their action on plants on the earth. The light ofwinter, which is as bright as that of summer, opens nothing in seed orin tree, but when vernal heat conjoins itself to that light then the heatopens them. There is this similarity because spiritual light correspondsto natural light, and spiritual heat to natural heat. 

246. This spiritual heat is obtained only by fleeing from evils as sins, and at the same time looking to the Lord; for so long as man is in evilshe is also in the love of them, for he lusts after them; and the love ofevil and the lust, abide in a love contrary to spiritual love andaffection; and such love or lust can be removed only by fleeing fromevils as sins; and because man cannot flee from evils from himself, butonly from the Lord. He must look to the Lord. So when he flees fromevils from the Lord, the love of evil and its heat are removed, and thelove of good and its heat are introduced in their stead, whereby a higherdegree is opened; for the Lord flowing in from above opens that degree, and then conjoins love, that is, spiritual heat, to wisdom or spirituallight, from which conjunction man begins to flourish spiritually, like atree in spring-time. 

247. By the influx of spiritual light into all three degrees of the mindman is distinguished from beasts; and, as contrasted with beasts, he canthink analytically, and see both natural and spiritual truth; and when hesees them he can acknowledge them, and thus be reformed and regenerated. This capacity to receive spiritual light is what is meant by rationality(referred to above), which every man has from the Lord, and which is nottaken away from him, for if it were taken away he could not be reformed. From this capacity, called rationality, man, unlike the beasts, is ablenot only to think but also to speak from thought; and afterwards from hisother capacity, called freedom (also referred to above), he is able to dothose things that he thinks from his understanding. As these twocapacities, rationality and freedom, which are proper to man, have beentreated of above (n. 240), no more will be said about them here. 

248. UNLESS THE HIGHER DEGREE WHICH IS THE SPIRITUAL IS OPENED IN MAN, HE BECOMES NATURAL AND SENSUAL. 

It was shown above that there are three degrees of the human mind, callednatural, spiritual, and celestial, and that these degrees may be openedsuccessively in man; also, that the natural degree is first opened;afterwards, if man flees from evil as sins and looks to the Lord, thespiritual degree is opened; and lastly, the celestial. Since thesedegrees are opened successively according to man's life, it follows thatthe two higher degrees may remain unopened, and man then continues inthe natural degree, which is the outmost. Moreover, it is known in theworld that there is a natural and a spiritual man, or an external and aninternal man; but it is not known that a natural man becomes spiritualby the opening of some higher degree in him, and that such opening iseffected by a spiritual life, which is a life conformed to the Divineprecepts; and that without a life conformed to these man remains natural. 

249. There are three kinds of natural men; the first consists of thosewho know nothing of the Divine precepts; the second, of those who knowthat there are such precepts, but give no thought to a life according tothem; and the third, of those who despise and deny these precepts. Inrespect to the first class, which consists of those who know nothing ofthe Divine precepts, since they cannot be taught by themselves they mustneeds remain natural. Every man is taught respecting the Divine precepts, not by immediate revelations, but by others who know them from religion, on which subject see The Doctrine of the New Jerusalem Concerning theSacred Scriptures (n. 114-118). Those of the second class, who know thatthere are Divine precepts but give no thought to a life according tothem, also remain natural, and care about no other concerns than thoseof the world and the body. These after death become mere menials andservants, according to the uses which they are able to perform for thosewho are spiritual; for the natural man is a menial and servant, and thespiritual man is a master and lord. Those of the third class, who despiseand deny the Divine precepts, not only remain natural, but also becomesensual in the measure of their contempt and denial. Sensual men are thelowest natural men, who are incapable of thinking above the appearancesand fallacies of the bodily senses. After death they are in hell. 

250. As it is unknown in the world what the spiritual man is, and whatthe natural, and as by many he who is merely natural is called spiritual, and conversely, these subjects shall be separately discussed, as follows:

(1) What the natural man is, and what the spiritual man. 

(2) The character of the natural man in whom the spiritual degree isopened. 

(3) The character of the natural man in whom the spiritual degree is notopened and yet not closed. 

(4) The character of the natural man in whom the spiritual degree isentirely closed. 

(5) Lastly, The nature of the difference between the life of a manmerely natural and the life of a beast. 

251. (1) What the natural man is, and what the spiritual man. Man is notman from face and body, but from understanding and will; therefore bythe natural man and the spiritual man is meant that man's understandingand will are either natural or spiritual. The natural man in respect tohis understanding and will is like the natural world, and may be calleda world or microcosm; and the spiritual man in respect to hisunderstanding and will is like the spiritual world, and may be calleda spiritual world or heaven. From which it is evident that as the naturalman is in a kind of image a natural world, so he loves those things whichare of the natural world; and that as the spiritual man is in a kind ofimage a spiritual world, so he loves those things which are of that world, or of heaven. The spiritual man indeed loves the natural world also butnot otherwise than as a master loves his servant through whom he performsuses. Moreover, according to uses the natural man becomes like thespiritual, which is the case when the natural man feels from the spiritualthe delight of use; such a natural man may be called spiritual-natural. The spiritual man loves spiritual truths; he not only loves to know andunderstand them, but also wills them; while the natural man loves tospeak of those truths and also do them. Doing truths is performing uses. This subordination is from the conjunction of the spiritual world and thenatural world; for whatever appears and is done in the natural worldderives its cause from the spiritual world. From all this it can be seenthat the spiritual man is altogether distinct from the natural, and thatthere is no other communication between them than such as there is betweencause and effect. 

252. (2) The character of the natural man in whom the spiritual degreeis opened. This is obvious from what has been said above; to which itmay be added, that a natural man is a complete man when the spiritualdegree is opened in him, for he is then consociated with angels inheaven and at the same time with men in the world, and in regard toboth, lives under the Lord's guidance. For the spiritual man imbibescommands from the Lord through the Word, and executes them through thenatural man. The natural man who has the spiritual degree opened doesnot know that he thinks and acts from his spiritual man, for it seemsas if he did this from himself, when yet he does not do it from himselfbut from the Lord. Nor does the natural man whose spiritual degree hasbeen opened know that by means of his spiritual man he is in heaven, when yet his spiritual man is in the midst of angels of heaven, andsometimes is even visible to them; but because he draws himself back tohis natural man, after a brief stay there he disappears. Nor does thenatural man in whom the spiritual degree has been opened know that hisspiritual mind is being filled by the Lord with thousands of arcana ofwisdom, and with thousands of delights of love, and that he is to comeinto these after death, when he becomes an angel. The natural man doesnot know these things because communication between the natural man andthe spiritual man is effected by correspondences; and communication bycorrespondences is perceived in the understanding only by the fact thattruths are seen in light, and is perceived in the will only by the factthat uses are performed from affection. 

253. (3) The character of the natural man in whom the spiritual degreeis not opened, and yet not closed. The spiritual degree is not opened, and yet not closed, in the case of those who have led somewhat of a lifeof charity and yet have known little of genuine truth. The reason is, that this degree is opened by conjunction of love and wisdom, or of heatwith light; love alone or spiritual heat alone not opening it, nor wisdomalone or spiritual light alone, but both in conjunction. Consequently, when genuine truths, out of which wisdom or light arises, are unknown, love is inadequate to open that degree; it only keeps it in thepossibility of being opened; this is what is meant by its not beingclosed. Something like this is seen in the vegetable kingdom, in thatheat alone does not cause seeds and trees to vegetate, but heat inconjunction with light effects this. It is to be known that all truthsare of spiritual light and all goods are of spiritual heat, and thatgood opens the spiritual degree by means of truths; for good, by meansof truths, effects use, and uses are goods of love, which derive theiressence from a conjunction of good and truth. The lot, after death, ofthose in whom the spiritual degree is not opened and yet not closed, is that since they are still natural and not spiritual, they are in thelowest parts of heaven, where they sometimes suffer hard times; or theyare in the outskirts in some higher heaven, where they are as it were inthe light of evening; for (as was said above) in heaven and in everysociety there the light decreases from the middle to the outskirts, andthose who above others are in Divine truths are in the middle, whilethose who are in few truths are in the outskirts. Those are in fewtruths who from religion know only that there is a God, and that theLord suffered for them, and that charity and faith are essentials ofthe church, not troubling themselves to know what faith is or whatcharity is; when yet faith in its essence is truth, and truth ismanifold, and charity is all the work of his calling which man doesfrom the Lord; he does this from the Lord when he flees from evils assins. It is just as was said above, that the end is the all of the cause, and the effect the all of the end by means of the cause; the end ischarity or good, the cause is faith or truth, and effects are good worksor uses; from which it is plain that from charity no more can be carriedinto works than the measure in which charity is conjoined with the truthswhich are called truths of faith. By means of these truths charity entersinto works and qualifies them. 

254. (4) The character of the natural man in whom the spiritual degreeis entirely closed. The spiritual degree is closed in those who are inevils as to life, and still more in those who from evils are in falsities. It is the same as with the fibril of a nerve, which contracts at theslightest touch of any thing heterogeneous; so every motive fiber of amuscle, yea, the muscle itself, and even the whole body shrinks from thetouch of whatever is hard or cold. So also the substances or forms of thespiritual degree in man shrink from evils and their falsities, becausethese are heterogeneous. For the spiritual degree, being in the form ofheaven, admits nothing but goods, and truths that are from good; theseare homogeneous to it; but evils, and falsities that are from evil, areheterogeneous to it. This degree is contracted, and by contraction closed, especially in those who in the world are in love of ruling from love ofself, because this love is opposed to love to the Lord. It is also closed, but not so much, in those who from love of the world are in the insanegreed of possessing the goods of others. These loves shut the spiritualdegree, because they are the origins of evils. The contraction or closingof this degree is like the twisting back of a spiral in the oppositedirection; for which reason, that degree after it is closed, turns backthe light of heaven; consequently there is thick darkness there insteadof heavenly light, and truth which is in the light of heaven, becomesnauseous. In such persons, not only does the spiritual degree itselfbecome closed, but also the higher region of the natural degree whichis called the rational, until at last the lowest region of the naturaldegree, which is called the sensual, alone stands open; this beingnearest to the world and to the outward senses of the body, from whichsuch a man afterwards thinks, speaks, and reasons. The natural man whohas become sensual through evils and their falsities, in the spiritualworld in the light of heaven does not appear as a man but as a monster, even with nose drawn back (the nose is drawn in because the nosecorresponds to the perception of truth); moreover, he cannot bear a rayof heavenly light. Such have in their caverns no other light than whatresembles the light from live coals or from burning charcoal. From allthis it is evident who and of what character are those in whom thespiritual degree is closed. 

255. (5) The nature of the difference between the life of a natural manand the life of a beast. This difference will be particularly discussedin what follows, where Life will be treated of. Here it may be said onlythat the difference is that man has three degrees of mind, that is, threedegrees of understanding and will, which degrees can be openedsuccessively; and as these are transparent, man can be raised as to hisunderstanding into the light of heaven and see truths, not only civiland moral, but also spiritual, and from many truths seen can formconclusions about truths in their order, and thus perfect theunderstanding to eternity. But beasts do not have the two higherdegrees, but only the natural degrees, and these apart from the higherdegrees have no capacity to think on any subject, civil, moral, orspiritual. And since the natural degrees of beasts are incapable ofbeing opened, and thereby raised into higher light, they are unable tothink in successive order, but only in simultaneous order, which is notthinking, but acting from a knowledge corresponding to their love. Andbecause they are unable to think analytically, and to view a lowerthought from any higher thought, they are unable to speak, but are ableonly to utter sounds in accordance with the knowledge pertaining to theirlove. Yet the sensual man, who is in the lowest sense natural, differsfrom the beast only in this, that he can fill his memory with knowledges, and think and speak therefrom; this power he gets from a capacity properto every man, of being able to understand truth if he chooses; it is thiscapacity that makes the difference. Nevertheless many, by abuse of thiscapacity, have made themselves lower than beasts. 

256. THE NATURAL DEGREE OF THE HUMAN MIND REGARDED IN ITSELF IS CONTINUOUS, BUT BY CORRESPONDENCE WITH THE TWO HIGHER DEGREES IT APPEARS WHEN IT ISELEVATED AS IF IT WERE DISCRETE. 

Although this is hardly comprehensible, by those who have as yet noknowledge of degrees of height, it must nevertheless be revealed, becauseit is a part of angelic wisdom; and while the natural man is unable tothink about this wisdom in the same way as angels do, nevertheless it canbe comprehended by his understanding, when it has been raised into thedegree of light in which angels are; for his understanding can be elevatedeven to that extent, and enlightened according to its elevation. But thisenlightenment of the natural mind does not ascend by discrete degrees; butincreases in a continuous degree, and as it increases, that mind isenlightened from within by the light of the two higher degrees. How thisoccurs can be comprehended from a perception of degrees of height, asbeing one above another, while the natural degree, which is the lowest, is a kind of general covering to the two higher degrees. Then, as thenatural degree is raised up towards a degree of the higher kind, thehigher acts from within upon the outer natural and illuminates it. Thisillumination is effected, indeed, from within, by the light of the higherdegrees, but the natural degree which envelops and surrounds the higherreceives it by continuity, thus more lucidly and purely in proportion toits ascent; that is, from within, by the light of the higher degrees, thenatural degree is enlightened discretely, but in itself is enlightenedcontinuously. From this it is evident that so long as man lives in theworld, and is thereby in the natural degree, he cannot be elevated intovery wisdom, such as the angels have, but only into higher light, even upto angels, and can receive enlightenment from their light that flows infrom within and illuminates. But these things cannot as yet be moreclearly described; they can be better comprehended from effects; foreffects present causes in themselves in clear light, and thus illustratethem, when there is some previous knowledge of causes. 

257. The effects are these: (1) The natural mind may be raised up to thelight of heaven in which angels are, and may perceive naturally, thus notso fully, what the angels perceive spiritually; nevertheless, man'snatural mind cannot be raised into angelic light itself. (2) By means ofhis natural mind, raised to the light of heaven, man can think, yea, speak with angels; but the thought and speech of the angels then flowinto the natural thought and speech of the man, and not conversely; sothat angels speak with man in a natural language, which is the man'smother tongue. (3) This is effected by a spiritual influx into what isnatural, and not by any natural influx into what is spiritual. (4) Humanwisdom, which so long as man lives in the natural world is natural, canby no means be raised into angelic wisdom, but only into some image ofit. The reason is, that elevation of the natural mind is effected bycontinuity, as from shade to light, or from grosser to purer. Still theman in whom the spiritual degree has been opened comes into that wisdomwhen he dies; and he may also come into it by a suspension of bodilysensations, and then by an influx from above into the spiritual partsof his mind. (5) Man's natural mind consists of spiritual substancestogether with natural substances; thought comes from its spiritualsubstances, not from its natural substances; these recede when the mandies, while its spiritual substances do not. Consequently, after death, when man becomes a spirit or angel, the same mind remains in a form likethat which it had in the world. (6) The natural substances of that mind, which recede (as was said) by death, constitute the cutaneous coveringof the spiritual body which spirits and angels have. By means of suchcovering, which is taken from the natural world, their spiritual bodiesmaintain existence; for the natural is the outmost containant:consequently there is no spirit or angel who was not born a man. Thesearcana of angelic wisdom are here adduced that the quality of the naturalmind in man may be known, which subject is further treated of in whatfollows. 

258. Every man is born into a capacity to understand truths even to theinmost degree in which the angels of the third heaven are; for the humanunderstanding, rising up by continuity around the two higher degrees, receives the light of their wisdom, in the manner stated above (n. 256). Therefore man has the ability to become rational according to hiselevation; if raised to the third degree he becomes rational from thatdegree, if raised to the second degree he becomes rational from thatdegree, if not raised he is rational in the first degree. It is saidthat he becomes rational from those degrees, because the natural degreeis the general receptacle of their light. The reason why man does notbecome rational to the height that he might is, that love, which is ofthe will, cannot be raised in the same manner as wisdom, which is of theunderstanding. Love, which is of the will, is raised only by fleeing fromevils as sins, and then by goods of charity, which are uses, which theman thereafter performs from the Lord. Consequently, when love, which isof the will, is not at the same time raised, wisdom, which is of theunderstanding, however it may have ascended, falls back again down to itsown love. Therefore, if man's love is not at the same time raised intothe spiritual degree, he is rational only in the lowest degree. From allthis it can be seen that man's rational is in appearance as if it were ofthree degrees, a rational from the celestial, a rational from thespiritual, and a rational from the natural; also that rationality, whichis the capacity whereby man is elevated, is still in man whether he beelevated or not. 

259. It has been said that every man is born into that capacity, namely, rationality, but by this is meant every man whose externals have not beeninjured by some accident, either in the womb, or by some disease afterbirth, or by a wound inflicted on the head, or in consequence of someinsane love bursting forth, and breaking down restraints. In such therational cannot be elevated; for life, which is of the will andunderstanding, has in such no bounds in which it can terminate, sodisposed that it can produce outmost acts according to order; for lifeacts in accordance with outmost determinations, though not from them. That there can be no rationality with infants and children, may be seenbelow (n. 266, at the end). 

260. THE NATURAL MIND, SINCE IT IS THE COVERING AND CONTAINANT OF THEHIGHER DEGREES OF THE HUMAN MIND, IS REACTIVE; AND IF THE HIGHER DEGREESARE NOT OPENED IT ACTS AGAINST THEM, BUT IF THEY ARE OPENED IT ACTS WITHTHEM. 

It has been shown in the preceding chapter that as the natural mind isin the outmost degree, it envelops and encloses the spiritual mind andthe celestial mind, which, in respect to degrees, are above it. It isnow to be shown that the natural mind reacts against the higher orinterior minds. It reacts because it covers, includes, and contains them, and this cannot be done without reaction; for unless it reacted, theinterior or enclosed parts would become loosened and press outward andthus fall apart, just as the viscera, which are the interiors of thebody, would push forth and fall asunder if the coverings which are aboutthe body did not react against them; so, too, unless the membraneinvesting the motor fibers of a muscle reacted against the force ofthese fibers in their activities, not only would action cease, but allthe inner tissues would be let loose. It is the same with every outmostdegree of the degrees of height; consequently with the natural mind withrespect to higher degrees; for, as was said above, there are threedegrees of the human mind, the natural, the spiritual, and the celestial, and the natural mind is in the outmost degree. Another reason why thenatural mind reacts against the spiritual mind is, that the natural mindconsists not only of substances of the spiritual world but also ofsubstances of the natural world (as was said above, n. 257), andsubstances of the natural world of their very nature react against thesubstances of the spiritual world; for substances of the natural worldare in themselves dead, and are acted upon from without by substances ofthe spiritual world; and substances which are dead, and which are actedupon from without, by their nature resist, and thus by their naturereact. From all this it can be seen that the natural man reacts againstthe spiritual man, and that there is combat. It is the same thing whetherthe terms "natural and spiritual man" or "natural and spiritual mind"are used. 

261. From this it is obvious that when the spiritual mind is closed thenatural mind continually acts against the things of the spiritual mind, fearing lest anything should flow in therefrom to disturb its own states. Everything that flows in through the spiritual mind is from heaven, forthe spiritual mind in its form is a heaven; while everything that flowsinto the natural mind is from the world, for the natural mind in its formis a world. From which it follows that when the spiritual mind is closed, the natural mind reacts against all things of heaven, giving them noadmission except so far as they are serviceable to it as means foracquiring and possessing the things of the world. And when the thingsof heaven are made to serve the natural mind as means to its own ends, then those means, though they seem to be heavenly, are made natural; forthe end qualifies them, and they become like the knowledges of thenatural man, in which interiorly there is nothing of life. But as thingsheavenly cannot be so joined to things natural that the two act as one, they separate, and, with men merely natural, things heavenly arrangethemselves from without, in a circuit about the natural things which arewithin. From this it is that a merely natural man can speak and preachabout heavenly things, and even simulate them in his actions, thoughinwardly he thinks against them; the latter he does when alone, theformer when in company. But of these things more in what follows. 

262. By virtue of the reaction which is in him from birth the naturalmind, or man, when he loves himself and the world above all things, actsagainst the things that are of the spiritual mind or man. Then also hehas a sense of enjoyment in evils of every kind, as adultery, fraud, revenge, blasphemy, and other like things; he then also acknowledgesnature as the creator of the universe; and confirms all things by meansof his rational faculty; and after confirmation he either perverts orsuffocates or repels the goods and truths of heaven and the church, andat length either shuns them or turns his back upon them or hates them. This he does in his spirit, and in the body just so far as he dares tospeak with others from his spirit without fear of the loss of reputationas a means to honor and gain. When man is such, he gradually shuts upthe spiritual mind closer and closer. Confirmations of evil by means offalsities especially close it up; therefore evil and falsity whenconfirmed cannot be uprooted after death; they are only uprooted by meansof repentance in the world. 

263. But when the spiritual mind is open the state of the natural mindis wholly different. Then the natural mind is arranged in compliancewith the spiritual mind, and is subordinated to it. For the spiritualmind acts upon the natural mind from above or within, and removes thethings therein that react, and adapts to itself those that act in harmonywith itself, whereby the excessive reaction is gradually taken away. Itis to be noted, that in things greatest and least of the universe, bothliving and dead, there is action and reaction, from which comes anequilibrium of all things; this is destroyed when action overcomesreaction, or the reverse. It is the same with the natural and with thespiritual mind. When the natural mind acts from the enjoyments of itslove and the pleasures of its thought, which are in themselves evils andfalsities, the reaction of the natural mind removes those things whichare of the spiritual mind and blocks the doors lest they enter, and itmakes action to come from such things as agree with its reaction. Theresult is an action and reaction of the natural mind opposite to theaction and reaction of the spiritual mind, whereby there is a closingof the spiritual mind like the twisting back of a spiral. But when thespiritual mind is opened, the action and reaction of the natural mindare inverted; for the spiritual mind acts from above or within, and atthe same time it acts from below or from without, through those thingsin the natural mind which are arranged in compliance with it; and ittwists back the spiral in which the action and reaction of the naturalmind lie. For the natural mind is by birth in opposition to the thingsbelonging to the spiritual mind; an opposition derived, as is well known, from parents by heredity. Such is the change of state which is calledreformation and regeneration. The state of the natural mind beforereformation may be compared to a spiral twisting or bending itselfdownward; but after reformation it may be compared to a spiral twistingor bending itself upwards; therefore man before reformation looksdownwards to hell, but after reformation looks upwards to heaven. 

264. THE ORIGIN OF EVIL IS FROM THE ABUSE OF THE CAPACITIES PROPER TOMAN, THAT ARE CALLED RATIONALITY AND FREEDOM. 

By rationality is meant the capacity to understand what is true andthereby what is false, also to understand what is good and thereby whatis evil; and by freedom is meant the capacity to think, will and do thesethings freely. From what precedes it is evident, and it will become moreevident from what follows, that every man from creation, consequentlyfrom birth, has these two capacities, and that they are from the Lord;that they are not taken away from man; that from them is the appearancethat man thinks, speaks, wills, and acts as from himself; that the Lorddwells in these capacities in every man, that man by virtue of thatconjunction lives to eternity; that man by means of these capacitiescan be reformed and regenerated, but not without them; finally, that bythem man is distinguished from beasts. 

265. That the origin of evil is from the abuse of these capacities willbe explained in the following order:

(1) A bad man equally with a good man enjoys these two capacities. 

(2) A bad man abuses these capacities to confirm evils and falsities, but a good man uses them to confirm goods and truths. 

(3) Evils and falsities confirmed in man are permanent, and come to beof his love, consequently of his life. 

(4) Such things as have come to be of the love and life are engenderedin offspring. 

(5) All evils, both engendered and acquired, have their seat in thenatural mind. 

266. (1) A bad man, equally with a good man enjoys these two capacities. It was shown in the preceding chapter that the natural mind, as regardsthe understanding, can be elevated even to the light in which angels ofthe third heaven are, and can see truths, acknowledge them, and then giveexpression to them. From this it is plain that since the natural mind canbe elevated, a bad man equally with a good man enjoys the capacity calledrationality; and because the natural mind can be elevated to such anextent, it follows that a bad man can also think and speak about heavenlytruths. Moreover, that he is able to will and to do them, even though hedoes not will and do them, both reason and experience affirm. Reasonaffirms it: for who cannot will and do what he thinks? His not willingand doing it is because he does not love to will and do it. This abilityto will and to do is the freedom which every man has from the Lord; buthis not willing and doing good when he can, is from a love of evil, whichopposes; but this love he is able to resist, and many do resist it. Experience in the spiritual world has often corroborated this. I havelistened to evil spirits who inwardly were devils, and who in the worldhad rejected the truths of heaven and the church. When the affection forknowing, in which every man is from childhood, was excited in them bythe glory that, like the brightness of fire, surrounds each love, theyperceived the arcana of angelic wisdom just as clearly as good spiritsdo who inwardly were angels. Those diabolical spirits even declared thatthey were able to will and act according to those arcana, but did notwish to. When told that they might will them, if only they would fleefrom evils as sins, they said that they could even do that, but did notwish to. From this it was evident that the wicked equally with the goodhave the capacity called freedom. Let any one look within himself, andhe will observe that it is so. Man has the power to will, because theLord, from whom that capacity comes, continually gives the power; for, as was said above, the Lord dwells in every man in both of thesecapacities, and therefore in the capacity, that is, in the power, ofbeing able to will. As to the capacity to understand, called rationality, this man does not have until his natural mind reaches maturity; untilthen it is like seed in unripe fruit, which cannot be opened in the soiland grow up into a shrub. Neither does this capacity exist in thosementioned above (n. 259). 

267. (2) A bad man abuses these capacities to confirm evils and falsities, but a good man uses them to confirm goods and truths. From the intellectualcapacity called rationality, and from the voluntary capacity calledfreedom, man derives the ability to confirm whatever he wishes; forthe natural man is able to raise his understanding into higher lightto any extent he desires; but one who is in evils and in falsitiestherefrom, raises it no higher than into the upper regions of his naturalmind, and rarely as far as the border of the spiritual mind; for the reasonthat he is in the delights of the love of his natural mind, and when heraises the understanding above that mind, the delight of his love perishes;and if it is raised still higher, and sees truths which are opposed to thedelights of his life or to the principles of his self-intelligence, heeither falsifies those truths or passes them by and contemptuously leavesthem behind, or retains them in the memory as means to serve his life'slove, or the pride of his self-intelligence. That the natural man is ableto confirm whatever he wishes is plainly evident from the multitude ofheresies in the Christian world, each of which is confirmed by itsadherents. Who does not know that evils and falsities of every kind canbe confirmed? It is possible to confirm, and by the wicked it isconfirmed within themselves, that there is no God, and that nature iseverything and created herself; that religion is only a means for keepingsimple minds in bondage; that human prudence does everything, and Divineprovidence nothing except sustaining the universe in the order in whichit was created; also that murders, adulteries, thefts, frauds, and revengeare allowable, as held by Machiavelli and his followers. These and manylike things the natural man is able to confirm, and even to fill volumeswith the confirmations; and when such falsities are confirmed they appearin their delusive light, but truths in such obscurity as to be seen onlyas phantoms of the night. In a word, take what is most false and presentit as a proposition, and ask an ingenious person to prove it, and he willdo so to the complete extinction of the light of truth; but set aside hisconfirmations, return and view the proposition itself from your ownrationality, and you will see its falsity in all its deformity. From allthis it can be seen that man is able to abuse these two capacities, whichhe has from the Lord, to confirm evils and falsities of every kind. Thisno beast can do, because no beast enjoys these capacities. Consequently, a beast is born into all the order of its life, and into all the knowledgeof its natural love, but man is not. 

268. (3) Evils and falsities confirmed in man are permanent, and come tobe of his love and life. Confirming evil and falsity is nothing elsethan putting away good and truth, and if persisted in, it is theirrejection; for evil removes and rejects good, and falsity truth. Forthis reason confirming evil and falsity is a closing up of heaven, - forevery good and truth flows in from the Lord through heaven, - and whenheaven is closed, man is in hell, and in a society therein which a likeevil prevails and a like falsity; from which hell he cannot afterwardsbe delivered. It has been granted me to speak with some who ages agoconfirmed themselves in the falsities of their religion, and I saw thatthey remained in the same falsities, in the same way as they were inthem in the world. The reason is, that all things in which a man confirmshimself come to be of his love and life. They come to be of his lovebecause they come to be of his will and understanding; and will andunderstanding constitute the life of every one; and when they come to beof man's life, they come to be not only of his whole mind but also of hiswhole body. From this it is evident that a man who has confirmed himselfin evils and falsities is such from head to foot, and when he is whollysuch, by no turning or twisting back can he be reduced to an oppositestate, and thus withdrawn from hell. From all this, and from what precedesin this chapter, it can be seen what the origin of evil is. 

269. (4) Such things as have come to be of the love, and consequently ofthe life, are engendered in offspring. It is known that man is born intoevil, and that he derives it by inheritance from parents; though by someit is believed that he inherits it not from his parents, but throughparents from Adam; this, however, is an error. He derives it from thefather, from whom he has a soul that is clothed with a body in the mother. For the seed, which is from the father, is the first receptacle of life, but such a receptacle as it was with the father; for the seed is in theform of his love, and each one's love is, in things greatest and least, similar to itself; and there is in the seed a conatus to the human form, and by successive steps it goes forth into that form. From this it followsthat evils called hereditary are from fathers, thus from grandfathers andgreat-grandfathers, successively transmitted to offspring. This may belearned also from observation, for as regards affections, there is aresemblance of races to their first progenitor, and a stronger resemblancein families, and a still stronger resemblance in households; and thisresemblance is such that generations are distinguishable not only by thedisposition, but even by the face. But of this ingeneration of the loveof evil by parents in offspring more will be said in what follows, wherethe correspondence of the mind, that is, of the will and understanding, with the body and its members and organs will be fully treated of. Herethese few things only are brought forward, that it may be known that evilsare derived from parents successively, and that they increase through theaccumulations of one parent after another, until man by birth is nothingbut evil; also that the malignity of evil increases according to thedegree in which the spiritual mind is closed up, for in this manner thenatural mind also is closed above; finally, that there is no recoveryfrom this in posterity except through their fleeing from evils as sinsby the help of the Lord. In this and in no other way is the spiritualmind opened, and by means of such opening the natural mind is brought backinto correspondent form. 

270. (5) All evils and their falsities, both engendered and acquired, have their seat in the natural mind. Evils and their falsities have theirseat in the natural mind, because that mind is, in form or image, a world;while the spiritual mind in its form or image is a heaven, and in heavenevil cannot be entertained. The spiritual mind, therefore, is not openedfrom birth, but is only in the capability of being opened. Moreover, thenatural mind derives its form in part from substances of the naturalworld; but the spiritual mind from substances of the spiritual worldonly; and this mind is preserved in its integrity by the Lord, in orderthat man may be capable of becoming a man; for man is born an animal, buthe becomes a man. The natural mind, with all its belongings, is coiledinto gyres from right to left, but the spiritual mind into gyres from leftto right; the two thus curving in directions contrary to each other - aproof that evil has its seat in the natural mind, and that of itself itacts against the spiritual mind. Moreover, the gyration from right to leftis turned downward, thus towards hell, but the gyration from left to righttends upward, thus toward heaven. This was made evident to me by the factthat an evil spirit can gyrate his body only from right to left, not fromleft to right; while a good spirit can gyrate his body from right to leftonly with difficulty, but with ease from left to right. Gyration followsthe flow of the interiors, which belong to the mind. 

271. EVILS AND FALSITIES ARE IN COMPLETE OPPOSITION TO GOODS AND TRUTHS, BECAUSE EVILS AND FALSITIES ARE DIABOLICAL AND INFERNAL, WHILE GOODS ANDTRUTHS ARE DIVINE AND HEAVENLY. 

That evil and good are opposites, also the falsity of evil and the truthof good, every one acknowledges when he hears it. Still those who are inevil do not feel, and therefore do not perceive, otherwise than that evilis good; for evil gives enjoyment to their senses, especially sight andhearing, and from that gives enjoyment also to their thoughts, and thustheir perceptions. While, therefore, the evil acknowledge that evil andgood are opposites, still, when they are in evil, they declare from theirenjoyment of it that evil is good, and good evil. For example:-One whoabuses his freedom to think and to do what is evil calls that freedom, while its opposite, namely, to think the good which in itself is good, he calls bondage; when, in fact, the latter is to be truly free, and theformer to be in bondage. He who loves adulteries calls it freedom tocommit adultery, but not to be allowed to commit adultery he callsbondage; for in lasciviousness he has a sense of enjoyment, but of thecontrary in chastity. He who is in the love of ruling from love of selffeels in that love an enjoyment of life surpassing other enjoyments ofevery kind; consequently, everything belonging to that love he callsgood, and everything contrary to it he declares to be evil; when yetthe reverse is true. It is the same with every other evil. While everyone, therefore, acknowledges that evil and good are opposites, those whoare in evils cherish a reverse conception of such opposition, and onlythose who are in good have a right conception of it. No one so long as heis in evil can see good, but he who is in good can see evil. Evil is belowas in a cave, good is above as on a mountain. 

272. Now as many do not know what the nature of evil is, and that it isentirely opposite to good, and as this knowledge is important, the subjectshall be considered in the following order:

(1) The natural mind that is in evils and in falsities therefrom is aform and image of hell. 

(2) The natural mind that is a form and image of hell descends throughthree degrees. 

(3) The three degrees of the natural mind that is a form and image ofhell, are opposite to the three degrees of the spiritual mind which isa form and image of heaven. 

(4) The natural mind that is a hell is in every respect opposed to thespiritual mind that is a heaven. 

273. (1) The natural mind that is in evils and in falsities therefrom isa form and image of hell. The nature of the natural mind in man in itssubstantial form cannot here be described, that is, its nature in its ownform woven out of the substances of both worlds, in the brains where thatmind in its first principles, has its seat. The universal idea of thatform will be given in what follows, where the correspondence of the mindand body is to be treated of. Here somewhat only shall be said of its formas regards the states and their changes, whereby perceptions, thoughts, intentions, volitions, and their belongings are manifested; for, asregards these states and changes, the natural mind that is in evils andtheir falsities is a form and image of hell. Such a form supposes asubstantial form as a subject; for without a substantial form as asubject, changes of state are impossible, just as sight is impossiblewithout an eye, or hearing without an ear. In regard, then, to the formor image wherein the natural mind images hell, that form or image is suchthat the reigning love with its lusts, which is the universal state ofthat mind, is like what the devil is in hell; and the thoughts of thefalse arising out of that reigning love are, as it were, the devil'screw. By "the devil" and by "his crew" nothing else is meant in the Word. Moreover, the case is similar, since in hell there is a love of rulingfrom love of self, a reigning love, called there the "devil;" and theaffections of the false, with the thoughts arising out of that love, arecalled "his crew. " It is the same in every society of hell, withdifferences resembling the differences of species in a genus. And thenatural mind that is in evils and in falsities therefrom is in a similarform; consequently, a natural man who is of this character comes, afterdeath, into a society of hell similar to himself, and then, in each andevery particular, he acts in unison with it; for he thus enters into hisown form, that is, into the states of his own mind. There is also anotherlove, called "satan, " subordinate to the former love that is called thedevil; it is the love of possessing the goods of others by every evildevice. Cunning villainies and subtleties are its crew. Those who are inthis hell are generally called satans; those in the former, devils; andsuch of them as do not act in a clandestine way there do not disown theirname. From this it is that the hells, as a whole, are called the Deviland Satan. The two hells are generically divided in accordance with thesetwo loves, because all the heavens are divided into two kingdoms, thecelestial and the spiritual, in accordance with two loves; and the devil- hell corresponds, by opposites, to the celestial kingdom, and the satan -hell corresponds, by opposites, to the spiritual kingdom. That the heavensare divided into two kingdoms, the celestial and the spiritual, may beseen in the work Heaven and Hell (n. 20-28). The reason why a naturalmind of such a character is in form a hell, is that every spiritual formis like itself both in what is greatest and in what is least; thereforeevery angel is, in lesser form, a heaven, as is also shown in the work onHeaven and Hell (n. 51-58); from which it follows that every man or spiritwho is a devil or a satan is, in lesser form, a hell. 

274. (2) The natural mind that is a form or image of hell descendsthrough three degrees It may be seen above (n. 222-229) that both inthe greatest and in the least of all things there are degrees of twokinds, namely, degrees of height and degrees of breadth. This is alsotrue of the natural mind in its greatest and its least parts. Degreesof height are what are now referred to. The natural mind, by its twocapacities called rationality and freedom, is in such a state as to becapable of ascending through three degrees, or of descending throughthree degrees; it ascends by goods and truths, and descends by evils andfalsities. When it ascends, the lower degrees which tend to hell areshut, and when it descends, the higher degrees which tend to heaven areshut; for the reason that they are in reaction. These three degrees, higher and lower, are neither open nor shut in man in earliest infancy, for he is then ignorant both of good and truth and of evil and falsity;but as he lets himself into one or the other, the degrees are openedand shut on the one side or the other. When they are opened towards hell, the reigning love, which is of the will, obtains the highest or inmostplace; the thought of the false, which is of the understanding from thatlove, obtains the second or middle place; and the result of the lovethrough the thought, or of the will through the understanding, obtainsthe lowest place. The same is true here as of degrees of height treatedof above; they stand in order as end, cause, and effect, or as first end, middle end, and last end. The descent of these degrees is towards thebody, consequently in the descent they wax grosser, and become materialand corporeal. If truths from the Word are received in the second degreeto form it, these truths are falsified by the first degree, which is thelove of evil, and become servants and slaves. From this it can be seenwhat the truths of the church from the Word become with those who are inthe love of evil, or whose natural mind is in form a hell, namely, thatthey are profaned because they serve the devil as means; for the love ofevil reigning in the natural mind that is a hell, is the devil, as wassaid above. 

275. (3) The three degrees of the natural mind that is a form and imageof hell, are opposite to the three degrees of the spiritual mind whichis a form and image of heaven. It has been shown above that there arethree degrees of the mind, called natural, spiritual, and celestial, andthat the human mind, made up of these degrees, looks towards heaven, andturns itself about in that direction. From this it can be seen that thenatural mind, looking downwards and turning itself about towards hell, is made up in like manner of three degrees, and that each degree of it isopposite to a degree of that mind which is a heaven. That this is so hasbeen made very clear to me by things seen in the spiritual world; namely, that there are three heavens, and these distinct according to threedegrees of height; that there are three hells, and these also distinctaccording to three degrees of height or depth; that the hells are opposedto the heavens in each and every particular; also that the lowest hell isopposite to the highest heaven, and the middle hell to the middle heaven, and the uppermost hell to the lowest heaven. It is the same with thenatural mind that is in the form of hell; for spiritual forms are likethemselves in things greatest and least. The heavens and hells are thusopposite, because their loves are opposed. In the heavens, love to theLord, and consequent love to the neighbor, constitute the inmost degree;in the hells, love of self and love of the world constitute the inmostdegree. In the heavens, wisdom and intelligence, springing from theirloves, constitute the middle degree; in the hells folly and insanity, springing from their loves and appearing like wisdom and intelligence, constitute the middle degree. In the heavens, the results from the twoother degrees, either laid up in the memory as knowledges, or determinedinto actions in the body, constitute the lowest degree; in the hells, theresults from the two other degrees, which have become either knowledgesor acts, constitute the outermost degree. How the goods and truths ofheaven are turned, in the hells, into evils and falsities, thus into whatis opposite, may be seen from this experience: I heard that a certainDivine truth flowed down out of heaven into hell, and that in its descentby degrees it was converted on the way into what is false, until at thelowest hell, it became the exact opposite of that truth; from which itwas manifest that the hells according to degrees are in opposition to theheavens in regard to all goods and truths, these becoming evils andfalsities by influx into forms turned the reverse way; for all inflowing, it is well known, is perceived and felt according to recipient forms andtheir states. This conversion into the opposite was made further evidentto me from this experience: it was granted me to see the hells as theyare placed relatively to the heavens; and those who were there appearedinverted, the head downward and the feet upward; but it was said thatthey nevertheless appear to themselves to be upright on their feet;comparatively like the antipodes. By these evidences from experience, it can be seen that the three degrees of the natural mind, which is ahell in form and image, are opposite to the three degrees of the spiritualmind which is a heaven in form and image. 

276. (4) The natural mind that is a hell is in complete opposition tothe spiritual mind which is a heaven. When the loves are opposite allthings of perception become opposites; for out of love, which makes thevery life of man, everything else flows like streams from their source;the things not from that source separating in the natural mind from thosewhich are. Whatever springs from man's reigning love is in the middle, and other things are at the sides. If these latter are truths of thechurch from the Word, they are transferred from the middle further awayto the sides, and are finally exterminated; and then the man, that is, the natural mind, perceives evil as good, and sees falsity as truth; andconversely. This is why he believes perfidy to be wisdom, insanity to beintelligence, cunning to be prudence, and evil devices to be ingenuity;moreover, he makes nothing of Divine and heavenly things pertaining tothe church and worship, while he regards bodily and worldly things as ofthe greatest worth. He thus inverts the state of his life, making whatis of the head to be of the sole of the foot, and trampling upon it; andmaking what is of the sole of the foot to be of the head. Thus from beingalive he becomes dead. One is said to be alive whose mind is a heaven, and one is said to be dead whose mind is a hell. 

277. ALL THINGS OF THE THREE DEGREES OF THE NATURAL MIND ARE INCLUDEDIN THE DEEDS THAT ARE DONE BY THE ACTS OF THE BODY. 

By the knowledge of degrees, which is set forth in this Part, thefollowing arcanum is disclosed: all things of the mind, that is, of thewill and understanding of man, are in his acts or deeds, includedtherein very much as things visible and invisible are in a seed orfruit or egg. Acts or deeds by themselves appear outwardly as these do, but in their internals there are things innumerable, such as theconcurring forces of the motor fibers of the whole body and all thingsof the mind that excite and determine these forces, all of which, asshown above, are of three degrees. And since all things of the mind arein these, so also are things of the will, that is, all the affectionsof man's love, which make the first degree; all things of theunderstanding, that is, all thoughts from his perception, which makesthe second degree; and all things of the memory, that is, all ideas ofthe thought nearest to speech, taken from the memory, which compose thethird degree. Out of these things determined into act, deeds come forth, in which, seen in external form, prior things are not visible althoughthey are actually therein. That the outmost is the complex, containant, and base of things prior may be seen above (n. 209-216); and that degreesof height are in fullness in their outmost (n. 217-221). 

278. The acts of the body when viewed by the eye, appear thus simple anduniform, as seeds, fruits, and eggs do, in external form, or as nuts andalmonds in their shells, yet they contain in themselves all the priorthings from which they exist, because every outmost is sheathed about andis thereby rendered distinct from things prior. So is each degreeenveloped by a covering, and thereby separated from other degrees;consequently things of the first degree are not perceived by the second, nor those of the second by the third. For example: The love of the will, which is the first degree of the mind, is not perceived in the wisdom ofthe understanding, which is the second degree of the mind, except by acertain enjoyment in thinking of the matter. Again, the first degree, which is, as just said, the love of the will, is not perceived in theknowledge of the memory, which is the third degree, except by a certainpleasure in knowing and speaking. From all this it follows that everydeed, or bodily act, includes all these things, although externally itappears simple, and as if it were a single thing. 

279. This is corroborated by the following: The angels who are with manperceive separately the things that are from the mind in the act, thespiritual angels perceiving those things therein that are from theunderstanding, and the celestial angels those things therein that arefrom the will. This appears incredible, but it is true. It should beknown, however, that the things of the mind pertaining to any subjectthat is under consideration, or before the mind, are in the middle, andthe rest are round about these according to their affinities therewith. The angels declare that a man's character is perceived from a singledeed, but in a likeness of his love, which varies according to itsdeterminations into affections, and into thoughts therefrom. In a word, before the angels every act or deed of a spiritual man is like apalatable fruit, useful and beautiful, which when opened and eatenyields flavor, use, and delight. That the angels have such a perceptionof the acts and deeds of men may also be seen above (n. 220). 

280. It is the same with man's speech. The angels recognize a man's lovefrom his tone in speaking, his wisdom from his articulation, and hisknowledge from the meaning of the words. They declare, moreover, thatthese three are in every word, because the word is a kind of resultant, involving tone, articulation, and meaning. It was told me by angels ofthe third heaven that from each successive word that a man speaks indiscourse they perceive the general state of his disposition, and alsosome particular states. That in each single word of the Word there issomething spiritual from the Divine wisdom, and something celestial fromthe Divine love; and that these are perceived by angels when the Word isdevoutly read by man, has been abundantly shown in The Doctrine of theNew Jerusalem Concerning the Sacred Scripture. 

281. The conclusion is, that in the deeds of a man whose natural minddescends through three degrees into hell there are all his evils and hisfalsities of evil; and that in the deeds of a man whose natural mindascends into heaven there are all his goods and truths; and that both areperceived by the angels from the mere speech and act of man. From thisit is said in the Word that a man "shall be judged according to hisdeeds, " and that he shall render an account of his words. 

282. PART FOURTH. 

THE LORD FROM ETERNITY, WHO IS JEHOVAH, CREATED THE UNIVERSE AND ALLTHINGS THEREOF FROM HIMSELF, AND NOT FROM NOTHING. 

It is known throughout the world, and acknowledged by every wise man frominterior perception, that God, who is the Creator of the universe, is One;and it is known from the Word that God the Creator of the universe iscalled "Jehovah, " which is from the verb to be, because He alone is. Thatthe Lord from eternity is that Jehovah is shown by many statements fromthe Word in The Doctrine of the New Jerusalem Concerning the Lord. Jehovahis called the Lord from eternity, since Jehovah assumed a Human that Hemight save men from hell; He then commanded His disciples to call HimLord. Therefore in the New Testament Jehovah is called "the Lord;" as canbe seen from this:

 Thou shalt love Jehovah thy God with all thy heart and with all thy soul (Deut. 5:5);

but in the New Testament:

 Thou shalt love the Lord thy God with all thy heart and with all thy soul (Matt. 22:35). 

It is the same in other passages in the Gospels, taken from the OldTestament. 

283. Every one who thinks from clear reason sees that the universe wasnot created out of nothing, for he sees that not anything can be made outof nothing; since nothing is nothing, and to make anything out of nothingis a contradiction, and a contradiction is contrary to the light of truth, which is from Divine Wisdom; and whatever is not from Divine Wisdom is notfrom Divine Omnipotence. Every one who thinks from clear reason sees alsothat all things have been created out of a Substance that is Substance initself for that is Esse itself, out of which every thing that is can takeform; and since God alone is Substance in itself, and therefore Esseitself, it is evident that from this source alone is the formation ofthings. Many have seen this, because reason causes them to see it; andyet they have not dared to confirm it, fearing lest they might thereby beled to think that the created universe is God, because from God, or thatnature is from itself, and consequently that the inmost of nature is whatis called God. For this reason, although many have seen that the formationof all things is from God alone and out of his Esse, yet they have notdared to go beyond their first thought on the subject, lest theirunderstanding should become entangled in a so-called Gordian knot, beyondthe possibility of release. Such release would be impossible, because theirthought of God, and of the creation of the universe by God, has been inaccordance with time and space, which are properties of nature; and fromnature no one can have any perception of God and of the creation of theuniverse; but every one whose understanding is in any interior light canhave a perception of nature and of its creation out of God, because Godis not in time and space. That the Divine is not in space may be seenabove (n. 7-10); that the Divine apart from space fills all the spacesof the universe (n. 69-72); and that the Divine apart from time is inall time (n. 73-76). In what follows it will be seen that although Godhas created the universe and all things thereof out of Himself, yet thereis nothing whatever in the created universe that is God; and other thingsbesides, which will place this matter in its proper light. 

284. Part First of this Work treated of God, that He is Divine Love andDivine Wisdom; that He is life, and that He is substance and form, whichis the very and only Esse. Part Second treated of the spiritual sun andits world, and of the natural sun and its world, and of the creation ofthe universe with all things thereof from God by means of these two suns. Part Third treated of degrees in which are each and all things that havebeen created. Part Fourth will now treat of the creation of the universefrom God. All these subjects are now explained, because the angels havelamented before the Lord, that when they look upon the world they seenothing but darkness, and among men no knowledge of God, of heaven, or ofthe creation of nature, for their wisdom to rest upon. 

285. THE LORD FROM ETERNITY, THAT IS, JEHOVAH, COULD NOT HAVE CREATEDTHE UNIVERSE AND ALL THINGS THEREOF UNLESS HE WERE A MAN. 

Those who have a corporeal natural idea of God as a Man, are wholly unableto comprehend how God as a Man could have created the universe and allthings thereof; for they think within themselves, How can God as a Manwander all over the universe from space to space, and create? Or how canHe, from His place, speak the word, and as soon as it is spoken, creationfollow? When it is said that God is a Man, such ideas present themselvesto those whose conception of the God-Man is like their conception of a manin the world, and who think of God from nature and its properties, whichare time and space. But those whose conception of God-Man is not drawn fromtheir conception of a man in the world, nor from nature and its space andtime, clearly perceive that unless God were a man the universe could nothave been created. Bring your thought into the angelic idea of God asbeing a Man, putting away, as much as you can, the idea of space, and youwill come near in thought to the truth. In fact, some of the learnedhave a perception of spirits and angels as not in space, because they havea perception of the spiritual as apart from space. For the spiritual islike thought, which although it is in man, man is nevertheless able bymeans of it to be present as it were elsewhere, in any place howeverremote. Such is the state of spirits and angels, who are men even asregards their bodies. In whatever place their thought is, there theyappear, because in the spiritual world spaces and distances areappearances, and make one with the thought that is from their affection. From all this it can be seen that God, who appears as a sun far abovethe spiritual world, and to whom there can belong no appearance of space, is not to be thought of from space. And it can then be comprehended thatHe created the universe out of Himself, and not out of nothing; also thatHis Human Body cannot be thought great or small, that is, of any onestature, because this also pertains to space; consequently that in thingsfirst and last, and in things greatest and least, He is the same; andstill further, that the Human is the inmost in every created thing, though apart from space. That the Divine is the same in things greatestand least may be seen above (n. 77-82); and that the Divine apart fromspace fills all spaces (n. 69-72). And because the Divine is not in space, it is not continuous [nec est continuum], as the inmost of nature is. 

286. That God unless He were a Man could not have created the universeand all things thereof, may be clearly apprehended by any intelligentperson from this, that he cannot deny that in God there is Love andWisdom, mercy and clemency, and also goodness itself and truth itself, inasmuch as these are from God. And because he cannot deny this, neithercan he deny that God is a Man; for abstractly from man not one of theseis possible; for man is their subject, and to separate them from theirsubject is to say that they are not. Think of wisdom, and place it outsideof man - is it anything? Can you conceive of it as something ethereal, oras something flaming? You cannot; unless perchance you conceive of it asbeing within these; and if within these, it must be wisdom in a form suchas man has; it must be wholly in the form of man, not one thing can belacking if wisdom is to be in that form. In a word, the form of wisdom isman; and because man is the form of wisdom, he is also the form of love, mercy, clemency, good and truth, because these make one with wisdom. Thatlove and wisdom are not possible except in a form, see above (n. 50-53). 

287. That love and wisdom are man is further evident from the fact thatthe angels of heaven are men in beauty in the measure in which they arein love and its wisdom from the Lord. The same is evident from what issaid of Adam in the Word, that he was created into the likeness and intothe image of God (Gen. 1:26), because into the form of love and wisdom. Every man on earth is born into the human form as regards his body, forthe reason that his spirit, which is also called his soul, is a man; andthis is a man because it is receptive of love and wisdom from the Lord;and so far as these are received by the spirit or soul of man, so far itbecomes a man after the death of the material body which it had drawnabout it; and so far as these are not received it becomes a monster, whichderives something of manhood from the ability to receive. 

288. Because God is a Man, the whole angelic heaven in the aggregateresembles a single man, and is divided into regions and provincesaccording to the members, viscera, and organs of man. Thus there aresocieties of heaven which constitute the province of all things of thebrain, of all things of the facial organs, and of all things of theviscera of the body; and these provinces are distinct from each other, just as those organs are in man; moreover, the angels know in whatprovince of Man they are. The whole heaven is in this image, becauseGod is a Man. God is also heaven, because the angels, who constituteheaven, are recipients of love and wisdom from the Lord, and recipientsare images. That heaven is in the form of all things of man is shown inthe Arcana Coelestia, at the end of various chapters. 

289. All this makes evident how empty are the ideas of those who thinkof God as something else than a Man, and of the Divine attributes as notbeing in God as a Man, since these separated from man are mere figmentsof reason. That God is very Man, from whom every man is a man accordingto his reception of love and wisdom, may be seen above (n. 11-13). Thistruth is here corroborated on account of what follows, that the creationof the universe by God, because He is a Man, may be perceived. 

290. THE LORD FROM ETERNITY, THAT IS, JEHOVAH, BROUGHT FORTH FROM HIMSELFTHE SUN OF THE SPIRITUAL WORLD, AND FROM THAT CREATED THE UNIVERSE ANDALL THINGS THEREOF. 

The sun of the spiritual world was treated of in Part Second of thiswork, and the following propositions were there established:-DivineLove and Divine Wisdom appear in the spiritual world as a sun (n. 83-88). Spiritual heat and spiritual light go forth from that sun (n. 89-92). That sun is not God, but is a Proceeding from the Divine Love and DivineWisdom of God-Man; so also are the heat and light from that sun (n. 93-98). The sun of the spiritual world is at a middle altitude, and appears faroff from the angels like the sun of the natural world from men(n. 103-107). In the spiritual world the east is where the Lord appearsas a sun, and from that the other quarters are determined (n. 119-123, 125-128). Angels turn their faces constantly to the Lord as a sum(n. 129-134, 135-139). The Lord created the universe and all thingsthereof by means of the sun, which is the first proceeding of DivineLove and Divine Wisdom (n. 151-156). The sun of the natural world is merefire, and nature, which derives its origin from that sun, is consequentlydead; and the sun of the natural world was created in order that the workof creation might completed and finished (n. 157-162). Without a doublesun, one living and the other dead, no creation is possible (n. 163-166). 

291. This also, among other things, is shown in Part Second:-that thespiritual sun is not the Lord, but is a Proceeding from His Divine Loveand His Divine Wisdom. It is called a proceeding, because the sun wasbrought forth out of Divine Love and Divine Wisdom which are in themselvessubstance and form, and it is by means of this that the Divine proceeds. But as human reason is such as to be unwilling to yield assent unless itsees a thing from its cause, and therefore has some perception of how itis, - thus in the present case, how the sun of the spiritual world, whichis not the Lord, but a proceeding from Him, was brought forth - somethingshall be said on this subject. In regard to this matter I have conversedmuch with the angels. They said that they have a clear perception of itin their own spiritual light, but that they cannot easily present it toman, in his natural light, owing to the difference between the two kindsof light and the consequent difference of thought. The matter, however, may be likened, they said, to the sphere of affections and of thoughtstherefrom which encompasses each angel, whereby his presence is madeevident to others near and far. But that encompassing sphere, they said, is not the angel himself; it is from each and everything of his body, wherefrom substances are constantly flowing out like a stream, and whatflows out surrounds him; also that these substances, contiguous to hisbody, as they are constantly moved by his life's two fountains of motion, the heart and the lungs, arouse the same activities in the atmospheres, and thereby produce a perception as of his presence with others;therefore that it is not a separate sphere of affections and of thoughtstherefrom that goes forth and is continuous from him, although it is socalled, since the affections are mere states of the mind's forms in theangel. They said, moreover, that there is such a sphere about everyangel, because there is one about the Lord, and that the sphere aboutthe Lord is in like manner from Him, and that that sphere is their sun, that is, the sun of the spiritual world. 

292. A perception has often been granted me of such a sphere around eachangel and spirit, and also a general sphere around many in a society. Ihave also been permitted to see it under various appearances, in heavensometimes appearing like a thin flame, in hell like gross fire, alsosometimes in heaven like a thin and shining white cloud, and in hell likea thick and black cloud. It has also been granted me to perceive thesespheres as various kinds of odors and stenches. By these experiences Iwas convinced that a sphere, consisting of substances set free andseparated from- their bodies, encompasses every one in heaven and everyone in hell. 

293. It was also perceived that a sphere flows forth, not only fromangels and spirits but also from each and all things that appear in thespiritual world, - from trees and from their fruits, from shrubs and fromtheir flowers, from herbs, and from grasses, even from the soils and fromtheir very particles. From which it was patent that both in the case ofthings living and things dead this is a universal law, That each thing isencompassed by something like that which is within it, and that this iscontinually exhaled from it. It is known, from the observation of manylearned men, that it is the same in the natural world - that is, thatthere is a wave of effluvia constantly flowing forth out of man, also outof every animal, likewise out of tree, fruit, shrub, flower, and even outof metal and stone. This the natural world derives from the spiritual, and the spiritual world from the Divine. 

294. Because those things that constitute the sun of the spiritual worldare from the Lord, but are not the Lord, they are not life in itself, butare devoid of life in itself; just as those things that flow forth fromangel or man, and constitute spheres around him are not the angel or theman, but are from him, and devoid of his life. These spheres make onewith the angel or man no otherwise than that they are concordant; andthis they are because taken from the forms of their bodies, which in themwere forms of their life. This is an arcanum which angels, with theirspiritual ideas, are able to see in thought and also express in speech, but men with their natural ideas are not; because a thousand spiritualideas make one natural idea, and one natural idea cannot be resolved byman into any spiritual idea, much less into so many. The reason is thatthese ideas differ according to degrees of height, which were treated ofin Part Third. 

295. That there is such a difference between the thoughts of angels andthe thoughts of men was made known to me by this experience: The angelswere asked to think spiritually on some subject, and afterwards to tellme what they had thought. This they did; but when they wished to tell methey could not, and said that these things could not be expressed inwords. It was the same with their spiritual language and their spiritualwriting; there was not a word of spiritual language that was like anyword of natural language; nor was there anything of spiritual writinglike natural writing, except the letters, each of which contained anentire meaning. But what is wonderful, they said that they seemed tothemselves to think, speak, and write in the spiritual state in the samemanner that man does in the natural state, when yet there is no similarity. From this it was plain that the natural and the spiritual differ accordingto degrees of height, and that they communicate with each other only bycorrespondences. 

296. THERE ARE IN THE LORD THREE THINGS THAT ARE THE LORD, THE DIVINE OFLOVE, THE DIVINE OF WISDOM, AND THE DIVINE OF USE; AND THESE THREE AREPRESENTED IN APPEARANCE OUTSIDE OF THE SUN OF THE SPIRITUAL WORLD, THEDIVINE OF LOVE BY HEAT, THE DIVINE OF WISDOM BY LIGHT AND THE DIVINE OFUSE BY THE ATMOSPHERE WHICH IS THEIR CONTAINANT. 

That heat and light go forth out of the sun of the spiritual world, heatout of the Lord's Divine Love, and light out of His Divine Wisdom, maybe seen above (n. 89-92, 99-102, 156-150). Now it will be shown that thethird which goes forth out of that sun is the atmosphere, which is thecontainant of heat and light, and that this goes forth out of the Lord'sDivine which is called Use. 

297. Any one who thinks with any enlightenment can see that love has usefor an end and intends it, and brings it forth by means of wisdom; forlove can bring forth no use of itself, but only by wisdom as a medium. What, in fact, is love unless there be something loved? That somethingis use; and because use is that which is loved, and is brought forth bymeans of wisdom, it follows that use is the containant of wisdom and love. That these three, love, wisdom and use follow in order according todegrees of height, and that the outmost degree is the complex, containant, and base of the prior degrees has been shown (n. 209-216, and elsewhere). From all this it can be seen that these three, the Divine of Love, theDivine of Wisdom, and the Divine of Use, are in the Lord, and are theLord in essence. 

298. That man, as regards both his exteriors and his interiors, is a formof all uses, and that all the uses in the created universe correspond tothose uses in him, will be fully shown in what follows; it need only bementioned here, that it may be known that God as a Man is the form itselfof all uses, from which form all uses in the created universe derivetheir origin, thus that the created universe, viewed as to uses, is animage of Him. Those things are called uses which from God-Man, that is, from the Lord, are by creation in order; but those things which are fromwhat is man's own are not called uses; since what is man's own is hell, and whatever is therefrom is contrary to order. 

299. Now since these three, love, wisdom, and use, are in the Lord, andare the Lord; and since the Lord is everywhere, for He is omnipresent;and since the Lord cannot make Himself present, such as He is in Himselfand such as He is in His own sun, to any angel or man, He thereforepresents Himself by means of such things as can be received, presentingHimself, as to love by heat, as to wisdom by light, and as to use by anatmosphere. The Lord presents Himself as to use by an atmosphere, becausean atmosphere is a containant of heat and light, as use is the containantof love and wisdom. For light and heat going forth from the Divine Suncannot go forth in nothing, that is, in vacuum, but must go forth in acontainant which is a subject. This containant we call an atmosphere; andthis encompasses the sun, receiving the sun in its bosom, and bearing itto heaven where angels are, and then to the world where men are, thusmaking the Lord's presence everywhere manifest. 

300. That there are atmospheres in the angelic world, as well as in thenatural world, has been shown above (n. 173-178, 179-183). It was theredeclared that the atmospheres of the spiritual world are spiritual, andthe atmospheres of the natural world are natural. It can now be seen, from the origin of the spiritual atmosphere most closely encompassing thespiritual sun, that everything belonging to it is in its essence such asthe sun is in its essence. The angels, by means of their spiritual ideas, which are apart from space, elucidate this truth as follows: There isonly one substance from which all things are, and the sun of the spiritualworld is that substance; and since the Divine is not in space, and is thesame in things greatest and least, this is also true of that sun which isthe first going forth of God-Man; furthermore, this one only substance, which is the sun, going forth by means of atmospheres according tocontinuous degrees or degrees of breadth, and at the same time accordingto discrete degrees or degrees of height presents the varieties of allthings in the created universe. The angels declared that these things aretotally incomprehensible, unless spaces be removed from the ideas; andif not removed, appearances must needs induce fallacies. But so long asthe thought is held that God is the very Esse from which all things are, fallacies cannot enter. 

301. It is evident, moreover, from angelic ideas, which are apart fromspace, that in the created universe nothing lives except God-Man, that is, the Lord, neither is anything moved except by life from Him, nor has beingexcept through the sun from Him; so that it is a truth, that in God welive, and move, and have our being. 

302. THE ATMOSPHERES, OF WHICH THERE ARE THREE BOTH IN THE SPIRITUAL ANDIN THE NATURAL WORLD, IN THEIR OUTMOSTS CLOSE INTO SUBSTANCES AND MATTERSSUCH AS ARE IN LANDS. 

It has been shown in Part Third (n. 173-176), that there are threeatmospheres both in the spiritual and in the natural world, which aredistinct from each other according to degrees of height, and which, intheir progress toward lower things, decrease [in activity] according todegrees of breadth. And since atmospheres in their progress toward lowerthings decrease [in activity], it follows that they constantly becomemore compressed and inert, and finally, in outmosts, become so compressedand inert as to be no longer atmospheres, but substances at rest, and inthe natural world, fixed like those in the lands that are called matters. As such is the origin of substances and matters, it follows, first, thatthese substances and matters also are of three degrees; secondly, thatthey are held together in mutual connection by encompassing atmospheres;thirdly, that they are fitted for the production of all uses in theirforms. 

303. That such substances or matters as are in earths, were brought forthby the sun through its atmospheres any one will readily acknowledge whoreflects that there are continual mediations from the First to outmosts, and that nothing can take form except from what is prior to itself, andso finally from the First. The First is the sun of the spiritual world, and the First of that sun is God-Man, or the Lord. Now as atmospheres arethose prior things, whereby the spiritual sun manifests itself in outmosts, and as these prior things continually decrease in activity and expansiondown to the outmosts, it follows that when their activity and expansioncome to an end in outmosts they become substances, and matters such as arein lands, which retain within them, from the atmospheres out of which theyoriginated, an effort and conatus to bring forth uses. Those who do notevolve the creation of the universe and all things thereof by continuousmediations from the First [Being], can but hold hypotheses, disjoined anddivorced from their causes, which, when surveyed by a mind with an interiorperception of things, do not appear like a house, but like heaps ofrubbish. 

304. From this universal origin of all things in the created universe, every particular thereof has a similar order; in that these also go forthfrom their first to outmosts which are relatively in a state of rest, thatthey may terminate and become permanent. Thus in the human body fibersproceed from their first forms until at last they become tendons; alsofibers with vessels proceed from their first forms until they becomecartilages and bones; upon these they may rest and become permanent. Because of such a progression of fibers and vessels in man from firststo outmosts, there is a similar progression of their states, which aresensations, thoughts, and affections. These, also, from their firsts, where they are in light, proceed through to outmosts, where they are inshade; or from their firsts, where they are in heat, to outmosts wherethey are not in heat. With such a progression of these there is also alike progression of love and of all things thereof, and of wisdom and allthings thereof. In a word, such is the progression of all things in thecreated universe. This is the same as was shown above (n. 222-229), thatthere are degrees of both kinds in the greatest and least of all createdthings. There are degrees of both kinds even in the least things of all, because the spiritual sun is the sole substance from which all things are(according to the spiritual ideas of the angels, n. 300). 

305. IN THE SUBSTANCES AND MATTERS OF WHICH LANDS ARE FORMED THERE ISNOTHING OF THE DIVINE IN ITSELF, BUT STILL THEY ARE FROM THE DIVINE INITSELF. 

From the origin of lands (treated of in the preceding chapter), it can beseen, that in their substances and matters there is nothing of the Divinein itself, but that they are devoid of all-that is Divine in itself. Forthey are, as was said, the endings and closings of the atmospheres, whoseheat has died away into cold, whose light into darkness, and whose activityinto inertness. Nevertheless, by continuation from the substance of thespiritual sun, they have brought with them what there was in that substancefrom the Divine, which (as said above, n. 291-298), was the sphereencompassing God-Man, or the Lord. From that sphere, by continuation fromthe sun through the atmospheres as mediums have arisen the substances andmatters of which the lands are formed. 

306. The origin of lands from the spiritual sun through the atmospheres, as mediums, can no otherwise be described by expressions flowing out ofnatural ideas, but may by expressions flowing out of spiritual ideas, because these are apart from space, and for this reason, they do not fallinto any expressions of natural language. That spiritual thoughts, speech, and writings differ so entirely from natural thoughts, speech, andwritings, that they have nothing in common, and have communication onlyby correspondences, may be seen above (n. 295). It may suffice, therefore, if the origin of lands be perceived in some measure naturally. 

307. ALL USES, WHICH ARE ENDS OF CREATION ARE IN FORMS, WHICH FORMS THEYTAKE FROM SUBSTANCES AND MATTERS SUCH AS ARE IN LANDS. 

All things treated of hitherto, as the sun, atmospheres, and lands, areonly means to ends. The ends of creation are those things that areproduced by the Lord as a sun, through the atmospheres, out of lands;and these ends are called uses. In their whole extent these are all thingsof the vegetable kingdom, all things of the animal kingdom, and finallythe human race, and the angelic heaven which is from it. These are calleduses, because they are recipients of Divine Love and Divine Wisdom alsobecause they have regard to God the Creator from whom they are, andthereby conjoin Him to His great work; by which conjunction it comesthat, as they spring forth from Him, so do they have unceasing existencefrom Him. They are said to have regard to God the Creator from whom theyare, and to conjoin Him to His great work, but this is to speak accordingto appearance. It is meant that God the Creator causes them to have regardand to conjoin themselves to Him as it were of themselves; but how theyhave regard and thereby conjoin will be declared in what follows. Something has been said before on these subjects in their place, as thatDivine Love and Divine Wisdom must necessarily have being and form inother things created by themselves (n. 37-51); that all things in thecreated universe are recipients of Divine Love and Divine Wisdom(n. 55-60); that the uses of all created things ascend by degrees to man, and through man to God the Creator from whom they are (n. 65-68). 

308. Who does not see clearly that uses are the ends of creation, whenhe considers that from God the Creator nothing can have form, andtherefore nothing can be created, except use; and that to be use, itmust be for the sake of others; and that use for the sake of self isalso for the sake of others, since a use for the sake of self looks toone's being in a state to be of use to others? Whoso considers this isalso able to see, that use which is use cannot spring from man, but mustbe in man from that Being from whom everything that comes forth is use, that is, from the Lord. 

309. But as the forms of uses are here treated of, the subject shall beset forth in the following order:

(1) In lands there is a conatus to produce uses in forms, that is, formsof uses. 

(2) In all forms of uses there is a kind of image of the creation of theuniverse. 

(3) In all forms of uses there is a kind of image of man. 

(4) In all forms of uses there is a kind of image of the Infinite andthe Eternal. 

310. (1) In lands there is a conatus to produce uses in forms, that is, forms of uses. That there is this conatus in lands, is evident from theirsource, since the substances and matters of which lands consist areendings and closings of atmospheres which proceed as uses from thespiritual sun (as may be seen above, n. 305, 306). And because thesubstances and matters of which lands consist are from that source, andtheir aggregations are held in connection by the pressure of thesurrounding atmospheres, it follows that they have from that a perpetualconatus to bring forth forms of uses. The very quality that makes themcapable of bringing forth they derive from their source, as being theoutmosts of atmospheres, with which they are constantly in accord. Sucha conatus and quality are said to be in lands, but it is meant that theyare present in the substances and matters of which lands consist, whetherthese are in the lands or in the atmospheres as exhalations from thelands. That atmospheres are full of such things is well known. That thereis such a conatus and such quality in the substances and matters of landsis plain from the fact that seeds of all kinds, opened by means of heateven to their inmost core, are impregnated by the most subtle substances(which can have no other than a spiritual origin), and through this theyhave power to conjoin themselves to use, from which comes their prolificprinciple. Then through conjunction with matters from a natural originthey are able to produce forms of uses, and thereafter to deliver themas from a womb, that they may come forth into light, and thus sprout upand grow. This conatus is afterwards continuous from the lands throughthe root even to outmosts, and from outmosts to firsts, wherein use itselfis in its origin. Thus uses pass into forms; and forms, in theirprogression from firsts to outmosts and from outmosts to firsts, derivefrom use (which is like a soul) that each and every thing of the form isof some use. Use is said to be like a soul, since its form is like a body. It also follows that there is a conatus more interior, that is, the conatusto produce uses for the animal kingdom through vegetable growths, since bythese animals of every kind are nourished. It further follows that in allthese there is an inmost conatus, the conatus to perform use to the humanrace. From all this these things follow: (1) that there are outmosts, andin outmosts are all prior things simultaneously in their order, accordingto what has been frequently explained above; (2) that as there are degreesof both kinds in the greatest and least of all things (as was shown above, n. 222-229), so there are likewise in this conatus; (3) that as all usesare brought forth by the Lord out of outmosts, so in outmosts there mustbe a conatus to uses. 

311. Still none of these are living conatus, for they are the conatus oflife's outmost forces; within which forces there exists, from the lifeout of which they spring, a striving to return at last to their originthrough the means afforded. In outmosts, atmospheres become such forces;and by these forces, substances and matters, such as are in the lands, are molded into forms and held together in forms both within and without. But the subject is too large to allow a more extended explanation here. 

312. The first production from these earthy matters, while they werestill new and in their simple state, was production of seed; the firstconatus therein could not be any other. 

313. (2) In all forms of uses there is a kind of image of creation. Formsof uses are of a threefold kind; forms of uses of the mineral kingdom, forms of uses of the vegetable kingdom, and forms of uses of the animalkingdom. The forms of uses of the mineral kingdom cannot be described, because they are not visible to the eye. The first forms are the substancesand matters of which the lands consist, in their minutest divisions; thesecond forms are aggregates of these, and are of infinite variety; thethird forms come from plants that have fallen to dust, and from animalremains, and from the continual evaporations and exhalations from these, which are added to lands and make their soil. These forms of the mineralkingdom in three degrees represent creation in an image in this, that, made active by the sun through the atmospheres and their heat and light, they bring forth uses in forms, which uses were creative ends. This imageof creation lies deeply hidden within their conatus (of which see above, n. 310). 

314. In the forms of uses of the vegetable kingdom an image of creationappears in this, that from their firsts they proceed to their outmosts, and from outmosts to firsts. Their firsts are seeds, their outmosts arestalks clothed with bark; and by means of the bark which is the outmostof the stalk, they tend to seeds which, as was said, are their firsts. The stalks clothed with layers of bark represent the globe clothed withlands, out of which come the creation and formation of all uses. Thatvegetation is effected through the outer and inner barks and coatings, bya climbing up, by means of the coverings of the roots (which are continuedaround the stalks and branches), into the beginnings of the fruit, and inlike manner through the fruits into the seeds, is known to many. An imageof creation is displayed in forms of uses in the progress of the formationof uses from firsts to outmosts, and from outmosts to firsts; also inthis, that in the whole progression there lies the end of producing fruitand seeds, which are uses. From what has been said above it is plain, thatthe progression of the creation of the universe was from its First (whichis the Lord encircled by the sun) to outmosts which are lands, and fromthese through uses to its First, that is, the Lord; also that the ends ofthe whole creation were uses. 

315. It should be known that to this image of creation the heat, light, and atmospheres of the natural world contribute nothing whatever. It isonly the heat, light, and atmospheres of the sun of the spiritual worldthat do this, bringing that image with them, and clothing it with theforms of uses of the vegetable kingdom. The heat, light, and atmospheresof the natural world simply open the seeds, keep their products in astate of expansion, and clothe them with the matters that give themfixedness. And this is done not by any forces from their own sun (whichviewed in themselves are null), but by forces from the spiritual sun, bywhich the natural forces are unceasingly impelled to these services. Natural forces contribute nothing whatever towards forming this image ofcreation, for the image of creation is spiritual. But that this image maybe manifest and perform use in the natural world, and may stand fixed andbe permanent, it must be materialized, that is, filled in with the mattersof that world. 

316. In the forms of uses of the animal kingdom there is a similar imageof creation, in that the animal body, which is the outmost thereof, isformed by a seed deposited in a womb or an ovum, and this body, whenmature, brings forth new seed. This progression is similar to theprogression of the forms of uses of the vegetable kingdom: seeds arethe beginnings; the womb or the ovum is like the ground; the state beforebirth is like the state of the seed in the ground while it takes root;the state after birth until the animal becomes prolific is like the growthof a tree until it reaches its state of fruit-bearing. From thisparallelism it is plain that there is a likeness of creation in the formsof animals as well as in the forms of plants, in that there is aprogression from firsts to outmosts, and from outmosts to firsts. A likeimage of creation exists in every single thing there is in man; for thereis a like progression of love through wisdom into uses, consequently alike progression of the will through the understanding into acts, and ofcharity through faith into deeds. Will and understanding, also charityand faith, are the firsts as their source; acts and deeds are theoutmosts; from these, by means of the enjoyments of uses, a return ismade to their firsts, which, as was said, are the will and understanding, or charity and faith. That the return is effected by means of theenjoyments of uses is very evident from the enjoyments felt in thoseacts and deeds which are from any love, in that they flow back to thefirst of the love from which they spring and that thereby conjunctionis effected. The enjoyments of acts and deeds are what are called theenjoyments of uses. A like progression from firsts to outmosts, and fromoutmosts to firsts, is exhibited in the forms most purely organic ofaffections and thoughts in man. In his brains there are those star-likeforms called the cineritious substances; out of these go forth fibersthrough the medullary substance by the neck into the body; passing throughto the outmosts of the body, and from outmosts returning to their firsts. This return of fibers to their firsts is made through the blood vessels. There is a like progression of all affections and thoughts, which arechanges and variations of state of those forms or substances, for thefibers issuing out of those forms or substances are comparatively likethe atmospheres from the spiritual sun, which are containants of heatand light; while bodily acts are like the things produced from the landsby means of atmospheres, the enjoyments of their uses returning to thesource from which they sprang. But that the progression of these is such, and that within this progression there is an image of creation, can hardlybe comprehended fully by the understanding, both because thousands andmyriads of forces operating in act appear as one, and because theenjoyments of uses do not appear as ideas in the thought, but only affectwithout distinct perception. On this subject see what has been declaredand explained above, as follows: The uses of all created things ascendby degrees of height to man, and through man to God the Creator from whomthey are (n. 65-68). The end of creation takes form in outmosts, whichend is that all things may return to the Creator and that there may beconjunction (n. 167-172). But these things will appear in still clearerlight in the following Part, where the correspondence of the will andunderstanding with the heart and lungs will be treated of. 

317. (3) In all forms of uses there is a kind of image of man. This hasbeen shown above (n. 61-64). That all uses, from firsts to outmosts andfrom outmosts to firsts, have relation to all parts of man and havecorrespondence with them, consequently that man is, in a kind of image, a universe, and conversely that the universe viewed as to uses is inimage a man, will be seen in the following chapter. 

318. (4) In all forms of uses there is a kind of image of the Infiniteand the Eternal. The image of the Infinite in these forms is plain fromtheir conatus and power to fill the spaces of the whole world, and evenof many worlds, to infinity. For a single seed produces a tree, shrub, or plant, which fills its own space; and each tree, shrub, or plantproduces seeds, in some cases thousands of them, which, when sown andgrown up, fill their own spaces; and if from each seed of these thereshould proceed as many more, reproduced again and again, in the courseof years the whole world would be filled; and if the production werestill continued many worlds would be filled; and this to infinity. Estimate a thousand seeds from one, and multiply the thousand by athousand ten times, twenty times, even to a hundred times, and youwill see. There is a like image of the Eternal in these forms; seedsare propagated from year to year, and the propagations never cease; theyhave not ceased from the creation of the world till now, and will notcease to eternity. These two are standing proofs and attesting signs thatall things of the universe have been created by an Infinite and EternalGod. Beside these images of the Infinite and Eternal, there is anotherimage of the Infinite and Eternal in varieties, in that there can neverbe a substance, state, or thing in the created universe the same as oridentical with any other, neither in atmospheres, nor in lands, nor inthe forms arising out of these. Thus not in any of the things which fillthe universe can any thing the same be produced to eternity. This isplainly to be seen in the variety of the faces of human beings; no oneface can be found throughout the world which is the same as another, norcan there be to all eternity, consequently not one mind, for the face isthe type of the mind. 

319. ALL THINGS OF THE CREATED UNIVERSE, VIEWED IN REFERENCE TO USESREPRESENT MAN IN AN IMAGE, AND THIS TESTIFIES THAT GOD IS A MAN

By the ancients man was called a microcosm, from his representing themacrocosm, that is, the universe in its whole complex; but it is notknown at the present day why man was so called by the ancients, for nomore of the universe or macrocosm is manifest in him than that he derivesnourishment and bodily life from its animal and vegetable kingdoms, andthat he is kept in a living condition by its heat, sees by its light, and hears and breathes by its atmospheres. Yet these things do not makeman a microcosm, as the universe with all things thereof is a macrocosm. The ancients called man a microcosm, or little universe, from truth whichthey derived from the knowledge of correspondences, in which the mostancient people were, and from their communication with angels of heaven;for angels of heaven know from the things which they see about them thatall things of the universe, viewed as to uses, represent man as an image. 

320. But the truth that man is a microcosm, or little universe, becausethe created universe, viewed as to uses is, in image, a man, cannot comeinto the thought and from that into the knowledge of any one on earth fromthe idea of the universe as it is viewed in the spiritual world; andtherefore it can be corroborated only by an angel, who is in the spiritualworld, or by some one to whom it has been granted to be in that world, and to see things which are there. As this has been granted to me, I amable, from what I have seen there, to disclose this arcanum. 

321. It should be known that the spiritual world is in external appearance, wholly like the natural world. Lands, mountains, hills, valleys, plains, fields, lakes, rivers, springs of water are to be seen there, as in thenatural world; thus all things belonging to the mineral kingdom. Paradises, gardens, groves, woods, and in them trees and shrubs of all kinds bearingfruit and seeds; also plants, flowers, herbs, and grasses are to be seenthere; thus all things pertaining to the vegetable kingdom. There are alsoto be seen there, beasts, birds, and fishes of every kind; thus all thingspertaining to the animal kingdom. Man there is an angel or spirit. This ispremised that it may be known that the universe of the spiritual world iswholly like the universe of the natural world, with this difference only, that things in the spiritual world are not fixed and settled like those inthe natural world, because in the spiritual world nothing is natural butevery thing is spiritual. 

322. That the universe of that world represents man in an image can beclearly seen from this, that all things just mentioned (n. 321) appearto the life, and take form about the angel, and about the angelicsocieties, as if they were produced or created by them; they are aboutthem permanently, and do not pass away. That they are as if they wereproduced or created by them is seen by their no longer appearing whenthe angel goes away, or when the society passes to another place; alsowhen other angels come in place of these the appearance of all thingsabout them is changed - in the paradises the trees and fruits are changed, in the flower gardens the flowers and seeds, in the fields the herbs andgrasses, also the kinds of animals and birds are changed. Such thingstake form and are changed in this manner, because all these things takeform according to the affections and consequent thoughts of the angels, for they are correspondences. And because things that correspond make onewith that to which they correspond they are an image representative ofit. The image itself is not seen when these things are viewed in theirforms, it is seen only when they are viewed in respect to uses. It hasbeen granted me to perceive that angels, when their eyes were opened bythe Lord, and they saw these things from the correspondence of uses, recognized and saw themselves therein. 

323. Inasmuch as these things which have existence about the angels, corresponding to their affections and thoughts, represent a universe, in that there are lands, plants, and animals, and these constitute animage representative of the angel, it is evident why the ancients calledman a microcosm. 

324. That this is so has been abundantly confirmed in the ArcanaCoelestia, also in the work Heaven and Hell, and occasionally in thepreceding pages where correspondence is treated of. It has been thereshown also that nothing is to be found in the created universe which hasnot a correspondence with something in man, not only with his affectionsand their thoughts, but also with his bodily organs and viscera; not withthese however as substances, but as uses. From this it is that in theWord, where the church and the man of the church are treated of, suchfrequent mention is made of trees, such as "olives, " "vines, " and"cedars;" of "gardens, " "groves" and "woods;" and of the "beasts ofthe earth, " "birds of the air, " and "fish of the sea. " They are therementioned because they correspond, and by correspondence make one, aswas said above; consequently, when such things are read in the Word byman, these objects are not perceived by angels, but the church or themen of the church in respect to their states are perceived instead. 

325. Since all things of the universe have relation in an image to man, the wisdom and intelligence of Adam are described by the "garden of Eden, "wherein were all kinds of trees, also rivers, precious stones, and gold, and animals to which he gave names; by all of which are meant such thingsas were in Adam, and constitute that which is called man. Nearly the samethings are said of Ashur, by whom the church in respect to intelligence issignified (Ezek. 31:3-9); and of Tyre, by which the church in respect toknowledges of good and truth is signified (Ezek. 28:12, 13). 

326. From all this it can be seen that all things in the universe, viewedfrom uses, have relation in an image to man, and that this testifies thatGod is a man. For such things as have been mentioned above take form aboutthe angelic man, not from the angels, but from the Lord through the angels. For they take their form from the influx of the Lord's Divine Love andDivine Wisdom into the angel, who is a recipient, and before whose eyesall this is brought forth like the creation of a universe. From this theyknow there that God is a Man, and that the created universe, viewed in itsuses, is an image of God. 

327. ALL THINGS CREATED BY THE LORD ARE USE; THEY ARE USES IN THE ORDER, DEGREE, AND RESPECT IN WHICH THEY HAVE RELATION TO MAN, AND THROUGH MANTO THE LORD, FROM WHOM [THEY ARE]. 

In respect to this it has been shown above: That from God the Creatornothing can take form except uses (n. 308); that the uses of all createdthings ascend by degrees from outmost things to man, and through man toGod the Creator, from whom they are (n. 65-68); that the end of creationtakes form in outmosts, which end is, that all things may return to Godthe Creator, and that there may be conjunction (n. 167-172); that thingsare uses so far as they have regard to the Creator (n. 307); that theDivine must necessarily have being and form in other things created byitself (n. 47-51); that all things of the universe are recipientsaccording to uses, and this according to degrees (n. 58); that theuniverse, viewed from uses, is an image of God (n. 59); and many otherthings. From all which this- truth is plain, that all things created bythe Lord are uses, and that they are uses in that order, degree, andrespect in which they have relation to man, and through man to the Lordfrom whom [they are]. It remains now that some things should be said indetail respecting uses. 

328. By man, to whom uses have relation, is meant not alone an individualbut an assembly of men, also a society smaller or larger, as acommonwealth, kingdom, or empire, or that largest society, the wholeworld, for each of these is a man. Likewise in the heavens, the wholeangelic heaven is as one man before the Lord, and equally every societyof heaven; from this it is that every angel is a man. That this is somay be seen in the work Heaven and Hell (n. 68-103). This makes clearwhat is meant by man in what follows. 

329. The end of the creation of the universe clearly shows what use is. The end of the creation of the universe is the existence of an angelicheaven; and as the angelic heaven is the end, man also or the human raceis the end, since heaven is from that. From which it follows that allcreated things are mediate ends, and that these are uses in that order, degree, and respect in which they have relation to man, and through manto the Lord. 

330. Inasmuch as the end of creation is an angelic heaven out of thehuman race, and thus the human race itself, all other created things aremediate ends, and these, as having relation to man, with a view to hisconjunction with the Lord, refer themselves to these three things in him, his body, his rational, and his spiritual. For man cannot be conjoined tothe Lord unless he be spiritual, nor can he be spiritual unless he berational, nor can he be rational unless his body is in a sound state. These three are like a house; the body like the foundation, the rationallike the superstructure, the spiritual like those things which are in thehouse, and conjunction with the Lord like dwelling in it. From this canbe seen in what order, degree, and respect uses (which are the mediateends of creation) have relation to man, namely, (1) for sustaining hisbody, (2) for perfecting his rational, (3) for receiving what is spiritualfrom the Lord. 

331. Uses for sustaining the body relate to its nourishment, its clothing, its habitation, its recreation and enjoyment, its protection and thepreservation of its state. The uses created for the nourishment of thebody are all things of the vegetable kingdom suitable for food and drink, as fruits, grapes, grain, pulse, and herbs; in the animal kingdom allthings which are eaten, as oxen, cows, calves, deer, sheep, kids, goats, lambs, and the milk they yield; also fowls and fish of many kinds. Theuses created for the clothing of the body are many other products of thesetwo kingdoms; in like manner, the uses for habitation, also for recreation, enjoyment, protection, and preservation of state. These are not mentionedbecause they are well known, and their mere enumeration would fill pages. There are many things, to be sure, which are not used by man; but what issuperfluous does not do away with the use, but ensures its continuance. Misuse of uses is also possible, but misuse does not do away with use, even as falsification of truth does not do away with truth except withthose who falsify it. 

332. Uses for perfecting the rational are all things that give instructionabout the subjects above mentioned, and are called sciences and branchesof study, pertaining to natural, economical, civil and moral affairs, which are learned either from parents and teachers, or from books, orfrom interaction with others, or by reflection on these subjects byoneself. These things perfect the rational so far as they are uses in ahigher degree, and they are permanent as far as they are applied to life. Space forbids the enumeration of these uses, by reason both of theirmultitude and of their varied relation to the common good. 

333. Uses for receiving the spiritual from the Lord, are all things thatbelong to religion and to worship therefrom; thus all things that teachthe acknowledgment and knowledge of God and the knowledge andacknowledgment of good and truth and thus eternal life, which areacquired in the same way as other learning, from parents, teachers, discourses, and books, and especially by applying to life what is solearned; and in the Christian world, by doctrines and discourses fromthe Word, and through the Word from the Lord. These uses in their fullextent may be described under the same heads as the uses of the body, asnourishment, clothing, habitation, recreation and enjoyment, andpreservation of state, if only they are applied to the soul; as nutritionto goods of love, clothing to truths of wisdom, habitation to heaven, recreation and enjoyment to felicity of life and heavenly joy, protectionto safety from infesting evils, and preservation of state to eternal life. All these things are given by the Lord according to the acknowledgmentthat all bodily things are also from the Lord, and that a man is only asa servant and house-steward appointed over the goods of his Lord. 

334. That such things have been given to man to use and enjoy, and thatthey are free gifts, is clearly evident from the state of angels in theheavens, who have, like men on earth, a body, a rational, and a spiritual. They are nourished freely, for food is given them daily; they are clothedfreely, for garments are given them; their dwellings are free, for housesare given them; nor have they any care about all these things; and so faras they are rational-spiritual do they have enjoyment, protection, andpreservation of state. The difference is that angels see that thesethings, - because created according to the state of their love andwisdom, - are from the Lord (as was shown in the preceding chapter, n. 322); but men do not see this, because their harvest returns yearly, and is not in accord with the state of their love and wisdom, but inaccord with the care bestowed by them. 

335. These things are called uses, because through man they have relationto the Lord; nevertheless, they must not be said to be uses from man forthe Lord's sake, but from the Lord for man's sake, inasmuch as in theLord all uses are infinitely one, but in man there are no uses exceptfrom the Lord; for man cannot do good from himself, but only from theLord, and good is what is called use. The essence of spiritual love isdoing good to others, not for the sake of self but for the sake of others;infinitely more is this the essence of Divine Love. It is like the loveof parents for their children, in that parents do good to their childrenfrom love, not for their own sake but for their children's sake. This isespecially manifest in a mothers love for her offspring. Because the Lordis to be adored, worshiped and glorified, He is supposed to love adoration, worship, and glory for His own sake; but He loves these for man's sake, because by means of them man comes into a state in which the Divine canflow in and be perceived; since by means of them man puts away that whichis his own, which hinders influx and reception, for what is man's own, which is self-love, hardens the heart and shuts it up. This is removed byman's acknowledging that from himself comes nothing but evil and from theLord nothing but good; from this acknowledgment there is a softening ofthe heart and humiliation, out of which flow forth adoration and worship. From all this it follows, that the use which the Lord performs for Himselfthrough man is that Man may be able to do good from love, and since thisis the Lord's love, its reception is the enjoyment of His love. Therefore, let no one believe that the Lord is with those who merely worship Him, Heis with those who do His commandments, thus who perform uses; with suchHe has His abode, but not with the former. (See what was said above onthis subject, n. 47-49. )

336. EVIL USES WERE NOT CREATED BY THE LORD, BUT ORIGINATED TOGETHERWITH HELL. 

All good things that take form in act are called uses; and all evil thingsthat take form in act are also called uses, but evil uses, while theformer are called good uses. Now, since all good things are from the Lordand all evil things from hell, it follows that none but good uses werecreated by the Lord, and that evil uses arose out of hell. By the usesspecially treated of in this chapter are meant all those things which areto be seen upon the earth, as animals of every kind and plants of everykind. Such things of both kingdoms as are useful to man are from the Lord, but those which are harmful to man are from hell. By uses from the Lordare likewise meant all things that perfect the rational of man, and causehim to receive the spiritual from the Lord; but by evil uses are meant allthings that destroy the rational, and make man unable to become spiritual. Those things that are harmful to man are called uses because they are ofuse to the evil in doing evil, and also are serviceable in absorbingmalignities and thus also as remedies. "Use" is employed in both senses, as love is when we speak of good love and evil love; moreover, everythingthat love does it calls use. 

337. That good uses are from the Lord, and evil uses from hell, will beshown in the following order. 

(1) What is meant by evil uses on the earth. 

(2) All things that are evil uses are in hell, and all things that aregood uses are in heaven. 

(3) There is unceasing influx from the spiritual world into the naturalworld. 

(4) Those things that are evil uses are effected by the operation ofinflux from hell, wherever there are such things as correspond thereto. 

(5) This is done by the lowest spiritual separated from what is above it. 

(6) There are two forms into which the operation by influx takes place, the vegetable and the animal. 

(7) Both these forms receive the ability to propagate their kind and themeans of propagation. 

338. (1) What is meant by evil uses on the earth. By evil uses on earthare meant all noxious things in both the animal and vegetable kingdom, also in the mineral kingdom. It is needless to enumerate all the noxiousthings in these kingdoms, for to do so would merely heap up names, anddoing this without indicating the noxious effect that each kind produceswould not contribute to the object which this work has in view. For thesake of information a few examples will suffice:-In the animal kingdomthere are poisonous serpents, scorpions, crocodiles, great snakes, hornedowls, screech owls, mice, locusts, frogs, spiders; also flies, drones, moths, lice, mites; in a word, creatures that destroy grasses, leaves, fruits, seed, food, and drink, and are harmful to beast and man. In thevegetable kingdom there are all hurtful, virulent, and poisonous herbs, with leguminous plants and shrubs of like character; and in the mineralkingdom all poisonous earths. From these few examples it can be seen whatis meant by evil uses on earth; for evil uses are all things that areopposite to good uses (of which, in the preceding paragraph, n. 336). 

339. (2) All things that are evil uses are in hell, and all things thatare good uses are in heaven. Before it can be seen that all evil usesthat take form on earth are not from the Lord but from hell, somethingmust be premised concerning heaven and hell, without a knowledge of whichevil uses as well as good may be attributed to the Lord, and it may bebelieved that they are together from creation; or they may be attributedto nature, and their origin to the sun of nature. From these two errorsman cannot be delivered, unless he knows that nothing whatever takes formin the natural world that does not derive its cause and therefore itsorigin from the spiritual world, and that good is from the Lord, and evilfrom the devil, that is, from hell. By the spiritual world is meant bothheaven and hell. In heaven are to be seen all those things that are gooduses (of which in a preceding article, n. 336). In hell are to be seen allthose that are evil uses (see just above, n. 338, where they areenumerated). These are wild creatures of every kind, as serpents, scorpions, great snakes, crocodiles, tigers, wolves, foxes, swine, owlsof different kinds, bats, rats, and mice, frogs, locusts, spiders, andnoxious insects of many kinds; also hemlocks and aconites, and all kindsof poisons, both of herbs and of earths; in a word, everything hurtfuland deadly to man. Such things appear in the hells to the life preciselylike those on and in the earth. They are said to appear there; yet theyare not there as on earth, for they are mere correspondences of luststhat swarm out of their evil loves, and present themselves in such formsbefore others. Because there are such things in the hells, these aboundin foul smells, cadaverous, stercoraceous, urinous, and putrid, whereinthe diabolical spirits there take delight, as animals do in rank stenches. From this it can be seen that like things in the natural world did notderive their origin from the Lord, and were not created from thebeginning, neither did they spring from nature through her sun, but arefrom hell. That they are not from nature through her sun is plain, forthe spiritual inflows into the natural, and not the reverse. And thatthey are not from the Lord is plain, because hell is not from Him, therefore nothing in hell corresponding to the evils of its inhabitantsis from Him. 

340. (3) There is unceasing influx out of the spiritual world into thenatural world. He who does not know that there is a spiritual world, orthat it is distinct from the natural world, as what is prior is distinctfrom what is subsequent, or as cause from the thing caused, can have noknowledge of this influx. This is the reason why those who have writtenon the origin of plants and animals could not do otherwise than ascribethat origin to nature; or if to God, then in the sense that God hadimplanted in nature from the beginning a power to produce such things, - not knowing that no power has been implanted in nature, since nature, in herself, is dead, and contributes no more to the production of thesethings than a tool does, for instance, to the work of a mechanic, thetool acting only as it is continually moved. It is the spiritual, derivingits origin from the sun where the Lord is, and proceeding to the outmostsof nature, that produces the forms of plants and animals, exhibiting themarvels that exist in both, and filling the forms with matters from theearth, that they may become fixed and enduring. But because it is nowknown that there is a spiritual world, and that the spiritual is fromthe spiritual sun, in which the Lord is and which is from the Lord, andthat the spiritual is what impels nature to act, as what is living impelswhat is dead, also that like things exist in the spiritual world as in thenatural world, it can now be seen that plants and animals have had theirexistence only from the Lord though that world, and through that worldthey have perpetual existence. Thus there is unceasing influx from thespiritual world into the natural. That this is so will be abundantlycorroborated in the next chapter. Noxious things are produced on earththrough influx from hell, by the same law of permission whereby evilsthemselves from hell flow into men. This law will be set forth in theAngelic Wisdom Concerning the Divine Providence. 

341. (4) Those things that are evil uses are effected by the operation ofinflux from hell, wherever there are such things as correspond thereto. The things that correspond to evil uses, that is, to hurtful plants andnoxious animals, are cadaverous, putrid, excrementitious, stercoraceous, rancid, and urinous matters; consequently, in places where these are, suchherbs and such animalcules spring forth as are mentioned above; and in thetorrid zone, like things of larger size, as serpents, basilisks, crocodiles, scorpions, rats, and so forth. Every one knows that swamps, stagnant ponds, dung, fetid bogs, are full of such things; also thatnoxious insects fill the atmosphere in clouds, and noxious vermin walkthe earth in armies, and consume its herbs to the very roots. I onceobserved in my garden, that in the space of a half yard, nearly all thedust was turned into minute insects, for when it was stirred with a stick, they rose in clouds. That cadaverous and putrid matters are in accord withthese noxious and useless little things, and that the two are homogeneous, is evident from mere observation; and it is still more clearly seen fromthe cause, which is, that like stenches and fumes exist in the hells, where such little things are likewise to be seen. Those hells are thereforenamed accordingly; some are called cadaverous, some stercoraceous, someurinous, and so on. But all these hells are covered over, that those vaporsmay not escape from them. For when they are opened a very little, whichhappens when novitiate devils enter, they excite vomiting and causeheadache, and such as are also poisonous induce fainting. The very dustthere is also of the same nature, wherefore it is there called damneddust. From this it is evident that there are such noxious insects whereverthere are such stenches, because the two correspond. 

342. It now becomes a matter of inquiry whether such things spring fromeggs conveyed to the spot by means of air, or rain, or water oozingthrough the soil, or whether they spring from the damp and stenchesthemselves. That these noxious animalcules and insects mentioned aboveare hatched from eggs which have been carried to the spot, or which havelain hidden everywhere in the ground since creation, is opposed to allobservation. For worms spring forth in minute seeds, in the kernels ofnuts, in wood, in stones, and even from leaves, and upon plants and inplants there are lice and grubs which are accordant with them. Of flyinginsects, too, there are such as appear in houses, fields, and woods, whicharise in like manner in summer, with no oviform matters sufficient toaccount for them; also such as devour meadows and lawns, and in some hotlocalities fill and infest the air; besides those that swim and fly unseenin filthy waters, wines becoming sour, and pestilential air. These factsof observation support those who say that the odors, effluvia, andexhalations emitted from plants, earths, and ponds, are what give theinitiative to such things. That when they have come forth, they areafterwards propagated either by eggs or offshoots, does not disprove theirimmediate generation; since every living creature, along with its minuteviscera, receives organs of generation and means of propagation (see below, n. 347). In agreement with these phenomena is the fact heretofore unknownthat there are like things also in the hells. 

343. That the hells mentioned above have not only communication butconjunction with such things in the earths may be concluded from this, that the hells are not distant from men, but are about them, yea, arewithin those who are evil; thus they are contiguous to the earth; for man, in regard to his affections and lusts, and consequent thoughts, and inregard to his actions springing from these, which are good or evil uses, is in the midst either of angels of heaven or of spirits of hell; and assuch things as are on the earth are also in the heavens and hells, itfollows that influx therefrom directly produces such things when theconditions are favorable. All things, in fact, that appear in thespiritual world, whether in heaven or in hell, are correspondences ofaffections or lusts, for they take form there in accordance with these;consequently when affections or lusts, which in themselves are spiritual, meet with homogeneous or corresponding things in the earths, there arepresent both the spiritual that furnishes a soul, and the material thatfurnishes a body. Moreover, within everything spiritual there is a conatusto clothe itself with a body. The hells are about men, and thereforecontiguous to the earth, because the spiritual world is not in space, butis where there is a corresponding affection. 

344. I heard two presidents of the English Royal Society, Sir Hans Sloaneand Martin Folkes, conversing together in the spiritual world about theexistence of seeds and eggs, and about productions from them in theearths. The former ascribed them to nature, and contended that naturewas endowed from creation with a power and force to produce such effectsby means of the sun's heat. The other maintained that this force is innature unceasingly from God the Creator. To settle the discussion, abeautiful bird appeared to Sir Hans Sloane, and he was asked to examineit to see whether it differed in the smallest particle from a similarbird on earth. He held it in his hand, examined it, and declared thatthere was no difference. He knew indeed that it was nothing but anaffection of some angel represented outside of the angel as a bird, andthat it would vanish or cease with its affection. And this came to pass. By this experience Sir Hans Sloane was convinced that nature contributesnothing whatever to the production of plants and animals, that they areproduced solely by what flows into the natural world out of the spiritualworld. If that bird, he said, were to be infilled, in its minutest parts, with corresponding matters from the earth, and thus fixed, it would be alasting bird, like the birds on the earth; and that it is the same withsuch things as are from hell. To this he added that had he known what henow knew of the spiritual world, he would have ascribed to nature no morethan this, that it serves the spiritual, which is from God, in fixing thethings which flow in unceasingly into nature. 

345. (5) This is effected by the lowest spiritual separated from what isabove it. It was shown in Part Third that the spiritual flows down fromits sun even to the outmosts of nature through three degrees, which arecalled the celestial, the spiritual, and the natural; that these threedegrees are in man from creation, consequently from birth; that they areopened according to man's life; that if the celestial degree which is thehighest and inmost is opened, man becomes celestial; if the spiritualdegree which is the middle is opened, he becomes spiritual; but if onlythe natural degree which is the lowest and outermost is opened, he becomesnatural; that if man becomes natural only, he loves only corporeal andworldly things; and that so far as he loves these, so far he does not lovecelestial and spiritual things, and does not look to God, and so far hebecomes evil. From all this it is evident that the lowest spiritual, whichis called the spiritual-natural, can be separated from its higher degrees, and is separated in such men as hell consists of. This lowest spiritualcan separate itself from its higher parts, and look to hell, in men only;it cannot be so separated in beasts, or in soils. From which it followsthat these evil uses mentioned above are effected on the earth by thislowest spiritual separated from what is above it, such as it is in thosewho are in hell. That the noxious things on the earth have their originin man, thus from hell, may be shown by the state of the land of Canaan, as described in the Word; in that when the children of Israel livedaccording to the commandments, the earth yielded its increase, likewisethe flocks and herds; but when they lived contrary to the commandments theground was barren, and as it is said, accursed; instead of harvests ityielded thorns and briars, the flocks and herds miscarried, and wildbeasts broke in. The same may be inferred from the locusts, frogs, andlice in Egypt. 

346. (6) There are two forms into which the operation by influx takesplace, the vegetable and the animal form. That there are only twouniversal forms produced out of the earth is known from the two kingdomsof nature, called the animal and the vegetable kingdoms, also that allthe subjects of either kingdom possess many things in common. Thus thesubjects of the animal kingdom have organs of sense and organs of motionand members and viscera that are actuated by brains, hearts, and lungs. So the subjects of the vegetable kingdom send down a root into the ground, and bring forth stem, branches, leaves, flowers, fruits, and seeds. Boththe animal and the vegetable kingdoms, as regards the production of theirforms, derive their origin from spiritual influx and operation out of thesun of heaven where the Lord is, and not from the influx and operation ofnature out of her sun; from this they derive nothing except their fixation, as was said above. All animals, great and small, derive their origin fromthe spiritual in the outmost degree, which is called the natural; manalone from all three degrees, called the celestial, spiritual, and natural. As each degree of height or discrete degree decreases from its perfectionto its imperfection, as light to shade, by continuity, so do animals;there are therefore perfect, less perfect, and imperfect animals. Theperfect animals are elephants, camels, horses, mules, oxen, sheep, goats, and others which are of the herd or the flock; the less perfect are birds;and the imperfect are fish and shell-fish; these, as being the lowest ofthat degree, are as it were in shade, while the former are in light. Yetanimals, since they live only from the lowest spiritual degree, which iscalled the natural, can look nowhere else than towards the earth and tofood there, and to their own kind for the sake of propagation; the soulof all these is natural affection and appetite. The subjects of thevegetable kingdom comprise, in like manner, the perfect, less perfect, and imperfect; the perfect are fruit trees, the less perfect are vinesand shrubs, and the imperfect are grasses. But plants derive from thespiritual out of which they spring that they are uses, while animalsderive from the spiritual out of which they spring that they areaffections and appetites, as was shown above. 

347. (7) Each of these forms receives with its existence the means ofpropagation. In all products of the earth, which pertain, as was saidabove, either to the vegetable or to the animal kingdom, there is a kindof image of creation, and a kind of image of man, and also a kind of imageof the infinite and the eternal; this was shown above (n. 313-318); alsothat the image of the infinite and the eternal is clearly manifest in thecapacity of all these for infinite and eternal propagation. They all, therefore, receive means of propagation; the subjects of the animalkingdom through seed, in the egg or in the womb or by spawning; and thesubjects of the vegetable kingdom through seeds in the ground. From whichit can be seen that although the more imperfect and the noxious animalsand plants originate through immediate influx out of hell, yet afterwardsthey are propagated mediately by seeds, eggs, or grafts; consequently, the one position does not annul the other. 

348. That all uses, both good and evil, are from a spiritual origin, thus from the sun where the Lord is, may be illustrated by thisexperience. I have heard that goods and truths have been sent downthrough the heavens by the Lord to the hells, and that these same, received by degrees to the lowest deep, were there turned into evils andfalsities, which are the opposite of the goods and truths sent down. Thistook place because recipient subjects turn all things that inflow intosuch things as are in agreement with their own forms, just as the whitelight of the sun is turned into ugly colors or into black in those objectswhose substances are interiorly of such a form as to suffocate andextinguish the light, and as stagnant ponds, dung-hills, and dead bodiesturn the heat of the sun into stenches. From all this it can be seen thateven evil uses are from the spiritual sun, but that good uses are changedin hell into evil uses. It is evident, therefore, that the Lord has notcreated and does not create any except good uses, but that hell producesevil uses. 

349. THE VISIBLE THINGS IN THE CREATED UNIVERSE BEAR WITNESS THAT NATUREHAS PRODUCED AND DOES PRODUCE NOTHING, BUT THAT THE DIVINE OUT OF ITSELF, AND THROUGH THE SPIRITUAL WORLD, HAS PRODUCED AND DOES PRODUCE ALL THINGS. 

Speaking from appearances, most men say that the sun by heat and lightproduces whatever is to be seen in plains, fields, gardens, and forests;also that the sun by its heat hatches worms from eggs, and makes prolificthe beasts of the earth and the fowls of the air; and that it even giveslife to man. Those who speak from appearances only may speak in this waywithout ascribing these things to nature, because they are not thinkingabout the matter; as there are those who speak of the sun as rising andsetting, and causing days and years, and being now at this or thataltitude; such persons speak from appearances, and in doing so, do notascribe such effects to the sun, because they are not thinking of thesun's fixity or the earth's revolution. But those who confirm themselvesin the idea that the sun produces the things that appear upon the earthby means of its heat and light, end by ascribing all things to nature, even the creation of the universe, and become naturalists and, at last, atheists. These may continue to say that God created nature and endowedher with the power of producing such things, but this they say from fearof losing their good name; and by God the Creator they still mean nature, and some mean the innermost of nature, and then the Divine things taughtby the church they regard as of no account. 

350. There are some who are excusable for ascribing certain visible thingsto nature, for two reasons. First, because they have had no knowledge ofthe sun of heaven, where the Lord is, or of influx therefrom, or of thespiritual world and its state, or even of its presence with man, andtherefore had no other idea than that the spiritual is a purer natural;consequently, that angels are in the ether or in the stars; and that thedevil is either man's evil or if an actual existence, that he is in theair or the abyss; also that the souls of men, after death, are either inthe interior of the earth, or in an undetermined somewhere till the dayof judgment; and other like things deduced by fancy out of ignorance ofthe spiritual world and its sun. 

Secondly, they are excusable, because they are unable to see how theDivine could produce everything that appears on the earth, where thereare not only good things but also evil things; and they are afraid toconfirm themselves in such an idea, lest they ascribe the evil thingsalso to God, and form a material conception of God, and make God andnature one, and thus confound the two. 

For these two reasons those are excusable who have believed that natureproduces the visible world by a power implanted in her by creation. Butthose who have made themselves atheists by confirmations in favor ofnature are not excusable, because they might have confirmed themselvesin favor of the Divine. Ignorance indeed excuses, but does not remove, falsity - which has been confirmed, for such falsity coheres with evil, thus with hell. Consequently, those same persons who have confirmedthemselves in favor of nature to such an extent as to separate the Divinefrom nature, regard nothing as sin, because all sin is against the Divine, and this they have separated, and thus have rejected it; and those who inspirit regard nothing as sin, after death when they become spirits, sincethey are in bonds to hell, rush into wickednesses which are in accordwith the lusts to which they have given rein. 

351. Those who believe in a Divine operation in all the details of nature, are able by very many things they see in nature to confirm themselves infavor of the Divine, as fully as others confirm themselves in favor ofnature, yea, more fully. For those who confirm themselves in favor ofthe Divine give attention to the wonders which are displayed in theproduction both of plants and animals. In the production of plants, howout of a little seed cast into the ground there goes forth a root, andby means of the root a stem, and branches, leaves, flowers, and fruitsin succession, even to new seeds; just as if the seed knew the order ofsuccession, or the process by which it is to renew itself. Can anyreasonable person think that the sun, which is mere fire, has thisknowledge, or that it is able to empower its heat and light to effectthese results, or is able to fashion these wonderful things in plants, and to contemplate use? Any man of elevated reason who sees and weighsthese things, cannot think otherwise than that they come from Him who hasinfinite reason, that is, from God. Those who acknowledge the Divine alsosee and think this, but those who do not acknowledge the Divine do not seeor think this because they do not wish to; thus they sink their rationalinto the sensual, which draws all its ideas from the lumen which is properto the bodily senses and which confirms their illusions, saying, Do younot see the sun effecting these things by its heat and light? What is athing that you do not see? Is it anything?

Those who confirm themselves in favor of the Divine give attention to thewonders which are displayed in the production of animals; to mention hereonly, in reference to eggs, how the chick in its seed or beginning lieshidden therein, with everything requisite till it is hatched, also witheverything pertaining to its subsequent development, until it becomes abird or winged thing of the same form as its parent. And if one observesthe living form, it is such as to fill any one with astonishment whothinks deeply, seeing that in the minutest as in the largest livingcreatures, even in the invisible, as in the visible, there are the organsof sense, namely, sight, hearing, smell, taste, and touch; and organs ofmotion which are muscles, for they fly and walk; also viscera surroundingthe heart and lungs, which are set in action by brains. That even thecommonest insects enjoy such organisms is shown in their anatomy asdescribed by some writers, and especially by Swammerdam, in his BibliaNaturae. Those who ascribe everything to nature, see all these things, but they merely perceive that they exist, and say that nature producesthem. They say this because they have turned their minds away fromthinking about the Divine; and those who have done this are unable, whenthey see the wonderful things in nature, to think rationally, still lessspiritually; but they think sensually and materially; and then they thinkin nature from nature, and not above nature, just as those do who are inhell. They differ from beasts only in having the power to thinkrationally, that is, in being able to understand, and therefore to thinkotherwise, if they choose. 

352. Those who have averted themselves from thinking about the Divinewhen observing the wonderful things in nature, and who thereby becomesensual, do not reflect that the sight of the eye is so gross as to seemany little insects as an obscure speck, when yet each one of these isorganized to feel and to move, and is accordingly furnished with fibersand vessels, also with a minute heart, pulmonary tubes, viscera, andbrains; also that these organs are woven out of the purest substancesin nature, their tissues corresponding to that somewhat of life by whichtheir minutest parts are separately moved. When the sight of the eye isso gross that many such creatures, with innumerable particulars in each, appear to it as an obscure speck, and yet those who are sensual think andjudge by that sight, it is clear how dulled their minds are, and thereforewhat thick darkness they are in concerning spiritual things. 

353. Any one who chooses may confirm himself in favor of the Divine fromthings seen in nature, and whoever thinks about God in reference to lifedoes so confirm himself; as when he observes the birds of the air, howeach species knows its food and where to find it, recognizes its kind bysound and sight, and which among other kinds are its friends and whichits enemies; how also they mate, have knowledge of the sexual relation, skillfully build nests, lay eggs therein, sit upon these, know the periodof incubation, and this having elapsed, bring forth their young, lovethem most tenderly, cherish them under their wings, bring them food andfeed them, until they can do for themselves, perform the same offices, and bring forth a family to perpetuate their kind. Any one who is willingto reflect on the Divine influx through the spiritual world into thenatural can see such influx in these things, and if he will, can say fromhis heart, Such knowledges cannot flow into these creatures out of the sunthrough its rays of light, for the sun, from which nature derives itsorigin and essence, is mere fire, consequently its rays of light arewholly dead; and thus he may conclude that such things are from theinflux of Divine Wisdom into the outmosts of nature. 

354. Any one may confirm himself in favor of the Divine from thingsvisible in nature, when he sees larvae, from the delight of some impulse, desiring and longing to change their terrestrial state to a certainlikeness of the heavenly state, and for this purpose creeping intocorners, and putting themselves as it were into a womb in order to beborn again, and there becoming chrysalises, aurelias, caterpillars, nymphs, and at length butterflies; and having undergone thismetamorphosis, and each after its kind been decked with beautiful wings, they ascend into the air as into their heaven, and there disportthemselves joyfully, form marriage unions, lay eggs, and provide forthemselves a posterity, nourished meanwhile with pleasant and sweet foodfrom flowers. Who that confirms himself in favor of the Divine from thevisible things in nature can help seeing a kind of image of man's earthlystate in these as larvae, and in them as butterflies an image of theheavenly state? Those who confirm themselves in favor of nature see thesame things, but because in heart they have rejected the heavenly stateof man they call them merely natural instincts. 

355. Any one may confirm himself in favor of the Divine from things seenin nature by giving attention to what is known about bees: that they knowhow to collect wax and suck honey from herbs and flowers, and to buildcells like little houses, and set them in the form of a city, withstreets through which to come in and go out; that they scent at longdistances the flowers and herbs from which they collect wax for theirhouses and honey for food, and laden with these fly back in a direct lineto their hive; thus providing themselves with food and habitation for thecoming winter, as if they had foresight and knowledge of it. They alsoset over them a mistress as queen, out of whom a posterity may bepropagated; and for her they build a sort of a palace over themselveswith guards around it; and when her time of bringing forth is at hand, she goes attended by her guards from cell to cell, and lays her eggs, which the crowd of followers smear over to protect them from the air, from which a new progeny springs forth for them. When this progeny becomesmature enough to do the same, it is driven from the hive. The expelledswarm first collects, and then in a close body, to preserve its integrity, flies away in quest of a home for itself. Moreover, in the autumn theuseless drones are led out and are deprived of their wings to preventtheir returning and consuming the food for which they have not labored;not to mention other particulars. From all this it can be seen that bees, because of their use to the human race, have from influx from thespiritual world, a form of government similar to that among men on earth, and even like that of angels in heaven. Can any man of unimpaired reasonfail to see that these doings of the bees are not from the natural world?What has that sun, from which nature springs, in common with a governmentthat vies with and resembles the government of heaven? From these thingsand others very similar to them in the brute creation, the confessor andworshiper of nature confirms himself in favor of nature, while theconfessor and worshiper of God confirms himself from the same things infavor of the Divine; for the spiritual man sees in them spiritual thingsand the natural man natural things, thus each according to his character. As for myself, such things have been proofs to me of an influx of thespiritual into the natural, that is, of the spiritual world into thenatural world, thus of an influx from the Lord's Divine Wisdom. Consider, moreover, whether you can think analytically concerning any form ofgovernment, or any civil law, or moral virtue, or spiritual truth, unlessthe Divine out of His wisdom flows in through the spiritual world ? Formyself, I could not and cannot. For having now observed that influxperceptibly and sensibly for about nineteen years continually, I speakas an eye-witness. 

356. Can anything natural regard use as an end and dispose uses intoseries and forms? No one can do this unless he be wise; and no one butGod, whose wisdom is infinite, can so give order and form to the universe. Who else or what else is able to foresee and provide all things needfulfor the food and clothing of man, - food from the fruits of earth andfrom animals, and clothing from the same? How marvelous that soinsignificant a creature as the silk-worm should clothe in silk andsplendidly adorn both women and men, from queens and kings tomaidservants and menservants, and that insignificant insects like thebees should supply wax for the candles by which temples and palaces aremade brilliant. These and many other things are manifest proofs that theLord from Himself by means of the spiritual world, brings abouteverything that comes into existence in nature. 

357. To this must be added that those who have confirmed themselves infavor of nature, from the visible things of the world, until they havebecome atheists, have been seen by me in the spiritual world; and in thespiritual light their understanding appeared open below, but closed above, because in thought they had looked downward toward the earth, and notupward toward heaven. Above their sensual, which is the bottom of theunderstanding, appeared something like a veil; which in some flashed withhellish fire, in some was black like soot, and in some livid like a corpse. Therefore let every one beware of confirmations in favor of nature; lethim confirm himself in favor of the Divine; there is no lack of material. 

358. PART FIFTH. 

TWO RECEPTACLES AND ABODES FOR HIMSELF, CALLED WILL AND UNDERSTANDING, HAVE BEEN CREATED AND FORMED BY THE LORD IN MAN; THE WILL FOR HIS DIVINELOVE, AND THE UNDERSTANDING FOR HIS DIVINE WISDOM. 

The Divine Love and Divine Wisdom of God the Creator, who is the Lordfrom eternity, and also the creation of the universe, have been treatedof; something shall now be said of the creation of man. We read(in Gen. 1:26) that man was created "in the image of God, after Hislikeness. " By "image of God" is there meant the Divine Wisdom, and by"likeness" of God the Divine Love; since wisdom is nothing but an imageof love, for in wisdom love presents itself to be seen and recognized, and because it is seen and recognized in wisdom, wisdom is an image ofit. Moreover love is the esse of life, and wisdom is the existere of lifetherefrom. In angels the likeness and image of God clearly appear, sincelove from within shines forth in their faces, and wisdom in their beauty, and their beauty is a form of their love. I have seen and know. 

359. Man cannot be an image of God, after His likeness, unless God is inhim and is his life from the inmost. That God is in man and, from theinmost, is his life, follows from what has been shown above (n. 4-6), that God alone is life, and that men and angels are recipients of lifefrom Him. Moreover, that God is in man and that He makes His abode withhim, is known from the Word; for which reason it is customary forpreachers to declare that men ought to prepare themselves to receive God, that He may enter into them, and be in their hearts, that they may be Hisdwelling-place. The devout man says the same in his prayers, and somespeak more openly respecting the Holy Spirit, which they believe to be inthem when they are in holy zeal, and from that zeal they think, speak, andpreach. That the Holy Spirit is the Lord, and not a God who is a person byHimself, has been shown in The Doctrine of the New Jerusalem Concerningthe Lord (n. 51-53). For the Lord declares:

 In that day ye shall know that ye are in Me, and I in you (John 14:20; so also in chap. 15:4, 5; and chap. 17:23). 

360. Now because the Lord is Divine Love and Divine Wisdom, and thesetwo essentially are Himself, it is necessary, in order that He may abidein man and give life to man, that He should create and form in manreceptacles and abodes for Himself; the one for love and the other forwisdom. These receptacles and abodes in man are called will andunderstanding; the receptacle and abode of love is called the will, andthe receptacle and abode of wisdom is called the understanding. Thatthese two are the Lord's in man, and that from these two man has all hislife, will be seen in what follows. 

361. That every man has these two, will and understanding, and that theyare distinct from each other, as love and wisdom are distinct, is knownand is not known in the world. It is known from common perception, but itis not known from thought and still less from thought when written out;for who does not know from common perception that the will and theunderstanding are two distinct things in man? For every one perceivesthis when he hears it stated, and may himself say to another, This manmeans well, but does not understand clearly; while that one's understandingis good, but his will is not; I like the man whose understanding and willare both good; but I do not like him whose understanding is good and hiswill bad. Yet when he thinks about the will and the understanding he doesnot make them two and distinguish them, but confounds them, since histhought then acts in common with the bodily sight. When writing heapprehends still less that will and understanding are two distinct things, because his thought then acts in common with the sensual, that is, withwhat is the man's own. From this it is that some can think and speak well, but cannot write well. This is common with women. It is the same with manyother things. Is it not known by everyone from common perception that aman whose life is good is saved, but that a man whose life is bad iscondemned? Also that one whose life is good will enter the society ofangels, and will there see, hear, and speak like a man? Also that one whofrom justice does what is just and from what is right does right, has aconscience? But if one lapses from common perception, and submits thesethings to thought, he does not know what conscience is; or that the soulcan see, hear, and speak like a man; or that the good of life is anythingexcept giving to the poor. And if from thought you write about thesethings, you confirm them by appearances and fallacies, and by words ofsound but of no substance. For this reason many of the learned who havethought much, and especially who have written much, have weakened andobscured, yea, have destroyed their common perception; while the simplesee more clearly what is good and true than those who think themselvestheir superiors in wisdom. This common perception comes by influx fromheaven, and descends into thought even to sight; but thought separatedfrom common perception falls into imagination from the sight and fromwhat is man's own. You may observe that this is so. Tell some truth toany one that is in common perception, and he will see it; tell him thatfrom God and in God we are and live and are moved, and he will see it;tell him that God dwells with man in love and in wisdom, and he will seeit; tell him further that the will is the receptacle of love, and theunderstanding of wisdom, and explain it a little, and he will see it;tell him that God is Love itself and Wisdom itself, and he will see it;ask him what conscience is, and he will tell you. But say the same thingsto one of the learned, who has not thought from common perception, butfrom principles or from ideas obtained from the world through sight, andhe will not see. Then consider which is the wiser. 

362. WILL AND UNDERSTANDING, WHICH ARE THE RECEPTACLES OF LOVE AND WISDOM, ARE IN THE BRAINS, IN THE WHOLE AND IN EVERY PART OF THEM, AND THEREFROMIN THE BODY, IN THE WHOLE AND IN EVERY PART OF IT. 

This shall be shown in the following order:

(1) Love and wisdom, and will and understanding therefrom, make the verylife of man. 

(2) The life of man in its first principles is in the brains, and in itsderivatives in the body. 

(3) Such as life is in its first principles, such it is in the whole andin every part. 

(4) By means of first principles life is in the whole from every part, and in every part from the whole. 

(5) Such as the love is, such is the wisdom, consequently such is the man. 

363. (1) Love and wisdom, and will and understanding therefrom, make thevery life of man. Scarcely any one knows what life is. When one thinksabout life, it seems as if it were a fleeting something, of which nodistinct idea is possible. It so seems because it is not known that Godalone is life, and that His life is Divine Love and Divine Wisdom. Fromthis it is evident that in man life is nothing else than love and wisdom, and that there is life in man in the degree in which he receives these. It is known that heat and light go forth from the sun, and that all thingsin the universe are recipients and grow warm and bright in the degree inwhich they receive. So do heat and light go forth from the sun where theLord is; the heat going forth therefrom is love, and the light wisdom (asshown in Part Second). Life, therefore, is from these two which go forthfrom the Lord as a sun. That love and wisdom from the Lord is life can beseen also from this, that man grows torpid as love recedes from him, andstupid as wisdom recedes from him, and that were they to recede altogetherhe would become extinct. There are many things pertaining to love whichhave received other names because they are derivatives, such as affections, desires, appetites, and their pleasures and enjoyments; and there are manythings pertaining to wisdom, such as perception, reflection, recollection, thought, intention to an end; and there are many pertaining to both loveand wisdom, such as consent, conclusion, and determination to action;besides others. All of these, in fact, pertain to both, but they aredesignated from the more prominent and nearer of the two. From these twoare derived ultimately sensations, those of sight, hearing, smell, taste, and touch, with their enjoyments and pleasures. It is according toappearance that the eye sees; but it is the understanding that seesthrough the eye; consequently seeing is predicated also of theunderstanding. The appearance is that the ear hears; but it is theunderstanding that hears through the ear; consequently hearing ispredicated also of attention and giving heed, which pertain to theunderstanding. The appearance is that the nose smells, and the tonguetastes but it is the understanding that smells and also tastes by virtueof its perception; therefore smelling and tasting are predicated also ofperception. So in other cases. The sources of all these are love andwisdom; from which it can be seen that these two make the life of man. 

364. Everyone sees that the understanding is the receptacle of wisdom, but few see that the will is the receptacle of love. This is because thewill does not act at all by itself, but only through the understanding;also because the love of the will, in passing over into the wisdom of theunderstanding, is first changed into affection, and thus passes over; andaffection is not perceived except by something pleasant in thinking, speaking, and acting, which is not noticed. Still it is evident that loveis from the will, for the reason that everyone wills what he loves, anddoes not will what he does not love. 

365. (2) The life of man in its first principles is in the brains, and inits derivatives in the body. In first principles means in its firsts, andin derivatives means in what is brought forth and formed from its firsts. By life in first principles is meant will and understanding. These two arewhat are in their first principles in the brains, and in their derivativesin the body. It is evident that the first principles or firsts of life arein the brains:

(1) From the feeling itself; since man perceives, when he exerts his mindand thinks, that he thinks in the brain. He draws in as it were the sightof the eye, contracts the forehead, and perceives the mental process to bewithin, especially inside the forehead and somewhat above it. 

(2) From man's formation in the womb; in that the brain or head is firstdeveloped, and continues for some time larger than the body. 

(3) In that the head is above and the body below; and it is according toorder for the higher to act upon the lower, and not the reverse. 

(4) In that, when the brain is injured in the womb or by a wound or bydisease, or by excessive application, thought is weakened and sometimesthe mind becomes deranged. 

(5) In that all the external senses of the body sight, hearing, smell, andtaste, with touch (the universal sense) as also speech, are in the frontpart of the head, which is called the face, and communicate immediatelythrough fibers with the brains, and derive therefrom their sensitive andactive life. 

(6) It is from this that affections, which are of love, appear imagedforth in the face, and that thoughts, which are of wisdom, are revealedin a kind of sparkle of the eyes. 

(7) Anatomy teaches that all fibers descend from the brains through theneck into the body, and that none ascend from the body through the neckinto the brains. And where the fibers are in their first principles orfirsts, there life is in its first principles or firsts. Will any oneventure to deny that life has its origin where the fibers have theirorigin?

(8) Ask any one of common perception where his thought resides or wherehe thinks, and he will say, In the head. Then appeal to some one who hasassigned the seat of the soul to some gland or to the heart or somewhereelse, and ask him where affection and thought therefrom are in theirfirsts, whether they are not in the brain? and he will answer, No, orthat he does not know. The cause of this ignorance may be seen above(n. 361). 

366. (3) Such as life is in its first principles, such it is in the wholeand in every part. That this may be perceived, it shall now be told wherein the brains these first principles are, and how they become derivative. Anatomy shows where in the brains these first principles are; it teachesthat there are two brains; that these are continued from the head intothe spinal column; that they consist of two substances, called corticalsubstance and medullary substance; that cortical substance consists ofinnumerable gland-like forms, and medullary substance of innumerablefiber-like forms. Now as these little glands are heads of fibrils, theyare also their first principles. For from these, fibers begin andthereupon go forth, gradually bundling themselves into nerves. Thesebundles or nerves, when formed, descend to the organs of sense in theface, and to the organs of motion in the body, and form them. Consultany one skilled in the science of anatomy, and you will be convinced. This cortical or glandular substance constitutes the surface of thecerebrum, and also the surface of the corpora striata, from whichproceeds the medulla oblongata; it also constitutes the middle of thecerebellum, and the middle of the spinal marrow. But medullary orfibrillary substance everywhere begins in and proceeds from the cortical;out of it nerves arise, and from them all things of the body. That thisis true is proved by dissection. They who know these things, either fromthe study of anatomical science or from the testimony of those who areskilled in the science, can see that the first principles of life are inthe same place as the beginnings of the fibers, and that fibers cannotgo forth from themselves, but must go forth from first principles. Thesefirst principles, that is, beginnings, which appear as little glands, are almost countless; their multitude may be compared to the multitudeof stars in the universe; and the multitude of fibrils coming out of themmay be compared to the multitude of rays going forth from the stars andbearing their heat and light to the earth. The multitude of these littleglands may also be compared to the multitude of angelic societies in theheavens, which also are countless, and, I have been told, are in likeorder as the glands. Also the multitude of fibrils going out from theselittle glands may be compared to the spiritual truths and goods which inlike manner flow down from the angelic societies like rays. From this itis that man is like a universe, and like a heaven in least form (as hasbeen frequently said and shown above). From all which it can now be seenthat such as life is in first principles, such it is in derivatives; orsuch as it is in its firsts in the brains, such it is in the thingsarising therefrom in the body. 

367. (4) By means of first principles life is in the whole from everypart, and in every part from the whole. This is because the whole, whichis the brain and the body together, is originally made up of nothing butfibers proceeding from their first principles in the brains. It has noother origin, as is evident from what has been shown just above (n. 366);consequently, the whole is from every part; and by means of these firstprinciples life is in every part from the whole, because the wholedispenses to each part its task and needs, thereby making it to be a partin the whole. In a word, the whole has existence from the parts, and theparts have permanent existence from the whole. That there is suchreciprocal communion, and conjunction thereby, is clear from many thingsin the body. For the same order prevails there as in a state, commonwealth, or kingdom; the community has its existence from the individuals which areits parts, and the parts or individuals have permanent existence from thecommunity. It is the same with every thing that has form, most of all inman. 

368. (5) Such as the love is, such is the wisdom, consequently such isthe man. For such as the love and wisdom are, such are the will andunderstanding, since the will is the receptacle of love, and theunderstanding of wisdom, as has been shown above; and these two makethe man and his character. Love is manifold, so manifold that itsvarieties are limitless; as can be seen from the human race on theearths and in the heavens. There is no man or angel so like another thatthere is no difference. Love is what distinguishes; for every man is hisown love. It is supposed that wisdom distinguishes; but wisdom is fromlove; it is the form of love; love is the esse of life, and wisdom isthe existere of life from that esse. In the world it is believed thatthe understanding makes the man; but this is believed because theunderstanding can be elevated, as was shown above, into the light ofheaven, giving man the appearance of being wise; yet so much of theunderstanding as transcends, that is to say, so much as is not of thelove, although it appears to be man's and therefore to determine man'scharacter, is only an appearance. For so much of the understanding astranscends is, indeed, from the love of knowing and being wise, but notat the same time from the love of applying to life what man knows and iswise in. Consequently, in the world it either in time passes away orlingers outside of the things of memory in its mere borders as somethingready to drop off; and therefore after death it is separated, no more ofit remaining than is in accord with the spirit's own love. Inasmuch aslove makes the life of man, and thus the man himself, all societies ofheaven, and all angels in societies, are arranged according to affectionsbelonging to love, and no society nor any angel in a society according toanything of the understanding separate from love. So likewise in the hellsand their societies, but in accordance with loves opposite to the heavenlyloves. From all this it can be seen that such as the love is such is thewisdom, and consequently such is the man. 

369. It is acknowledged, indeed, that man is such as his reigning loveis, but only in respect to his mind and disposition, not in respect tohis body, thus not wholly. But it has been made known to me by muchexperience in the spiritual world, that man from head to foot, that is, from things primary in the head to the outmosts in the body, is such ashis love is. For all in the spiritual world are forms of their own love;the angels forms of heavenly love, the devils of hellish love; the devilsdeformed in face and body, but the angels beautiful in face and body. Moreover, when their love is assailed their faces are changed, and if muchassailed they wholly disappear. This is peculiar to that world, and sohappens because their bodies make one with their minds. The reason isevident from what has been said above, that all things of the body arederivatives, that is, are things woven together by means of fibers out offirst principles, which are receptacles of love and wisdom. Howsoeverthese first principles may be, their derivatives cannot be different;therefore wherever first principles go their derivatives follow, andcannot be separated. For this reason he who raises his mind to the Lordis wholly raised up to Him, and he who casts his mind down to hell iswholly cast down thither; consequently the whole man, in conformity to hislife's love, comes either into heaven or into hell. That man's mind is aman because God is a Man, and that the body is the mind's external, whichfeels and acts, and that they are thus one and not two, is a matter ofangelic wisdom. 

370. It is to be observed that the very forms of man's members, organs, and viscera, as regards the structure itself, are from fibers that ariseout of their first principles in the brains; but these become fixed bymeans of such substances and matters as are in earths, and from earthsin air and in ether. This is effected by means of the blood. Consequently, in order that all parts of the body may be maintained in their formationand rendered permanent in their functions, man requires to be nourishedby material food, and to be continually renewed. 

371. THERE IS A CORRESPONDENCE OF THE WILL WITH THE HEART, AND OF THEUNDERSTANDING WITH THE LUNGS. 

This shall be shown in the following series:

(1) All things of the mind have relation to the will and understanding, and all things of the body to the heart and lungs. 

(2) There is a correspondence of the will and understanding with theheart and lungs, consequently a correspondence of all things of themind with all things of the body. 

(3) The will corresponds to the heart. 

(4) The understanding corresponds to the lungs. 

(5) By means of this correspondence many arcana relating to the will andunderstanding, thus also to love and wisdom, may be disclosed. 

(6) Man's mind is his spirit, and the spirit is the man, while the bodyis the external by means of which the mind or spirit feels and acts inits world. 

(7) The conjunction of man's spirit with his body is by means of thecorrespondence of his will and understanding with his heart and lungs, and their separation is from non-correspondence. 

372. (1) All things of the mind have relation to the will andunderstanding, and all things of the body to the heart and lungs. By themind nothing else is meant than the will and understanding, which intheir complex are all things that affect man and all that he thinks, thusall things of man's affection and thought. The things that affect manare of his will, and the things that he thinks are of his understanding. That all things of man's thought are of his understanding is known, sincehe thinks from the understanding; but it is not so well known that allthings of man's affection are of his will, this is not so well knownbecause when man is thinking he pays no attention to the affection, butonly to what he is thinking; just as when he hears a person speaking, hepays no attention to the tone of the voice but only to the language. Yetaffection is related to thought as the tone of the voice is to thelanguage; consequently the affection of the one speaking is known by thetone, and his thought by the language. Affection is of the will, becauseall affection is of love, and the will is the receptacle of love, as wasshown above. He that is not aware that affection is of the will confoundsaffection with understanding, for he declares it to be one with thought, yet they are not one but act as one. That they are confounded is evidentfrom the common expression, I think I will do this, meaning, I will to doit. But that they are two is also evident from a common expression, I wishto think about this matter; and when one thinks about it, the affection ofthe will is present in the thought of the understanding, like the tone inspeech, as was said before. That all parts of the body have relation tothe heart and lungs is known, but that there is a correspondence of theheart and lungs with the will and understanding is not known. This subjectwill therefore be treated in what follows. 

373. Because the will and understanding are the receptacles of love andwisdom, these two are organic forms, or forms organized out of the purestsubstances; for such they must be to be receptacles. It is no objectionthat their organization is imperceptible to the eye; it lies beyond thereach of vision, even when this is increased by the microscope. Thesmallest insects are also too small to be seen, yet they have organs ofsense and motion, for they feel, walk, and fly. That they have brains, hearts, pulmonary pipes, and viscera, acute observers have discovered fromtheir anatomy by means of the microscope. Since minute insects themselvesare not visible, and still less so their component viscera, and since itis not denied that they are organized even to each single particle inthem, how can it be said that the two receptacles of love and wisdom, called will and understanding, are not organic forms? How can love andwisdom, which are life from the Lord, act upon what is not a subject, orupon what has no substantial existence? Without organic forms, how canthought inhere; and from thought inherent in nothing can one speak? Isnot the brain, where thought comes forth, complete and organized in everypart? The organic forms themselves are there visible even to the nakedeye; and the receptacles of the will and understanding, in their firstprinciples, are plainly to be seen in the cortical substance, where theyare perceptible as minute glands (On which see above, n. 366). Do not, I pray, think of these things from an idea of vacuum. Vacuum is nothing, and in nothing nothing takes place, and from nothing nothing comes forth. (On the idea of vacuum, see above, n. 82. )

374. (2) There is a correspondence of the will and understanding with theheart and lungs, consequently a correspondence of all things of the mindwith all things of the body. This is new: it has hitherto been unknownbecause it has not been known what the spiritual is, and how it differsfrom the natural; therefore it has not been known what correspondence is;for there is a correspondence between things spiritual and things natural, and by means of correspondence they are conjoined. It is said thatheretofore there has been no knowledge of what the spiritual is, or ofwhat its correspondence with the natural is and therefore whatcorrespondence is; yet these might have been known. Who does not knowthat affection and thought are spiritual, therefore that all things ofaffection and thought are spiritual? Who does not know that action andspeech are natural, therefore that all things of action and speech arenatural: who does not know that affection and thought, which arespiritual, cause man to act and to speak? From this who cannot see whatcorrespondence is between things spiritual and things natural? Does notthought make the tongue speak, and affection together with thought makethe body act? There are two distinct things: I can think without speaking, and I can will without acting; and the body, it is known, neither thinksnor wills, but thought falls into speech, and will descends into action. Does not affection also beam forth from the face, and there exhibit atype of itself? This everyone knows. Is not affection, regarded in itself, spiritual, and the change of countenance, called the expression, natural?From this who might not conclude that there is correspondence; andfurther, a correspondence of all things of the mind with all things ofthe body; and since all things of the mind have relation to affectionand thought, or what is the same, to the will and understanding, and allthings of the body to the heart and lungs, - that there is a correspondenceof the will with the heart and of the understanding with the lungs? Suchthings have remained unknown, though they might have been known, becauseman has become so external as to be unwilling to acknowledge anythingexcept the natural. This has become the joy of his love, and from thatthe joy of his understanding; consequently it has become distasteful tohim to raise his thought above the natural to anything spiritual separatefrom the natural; therefore, from his natural love and its delights, hecan think of the spiritual only as a purer natural, and of correspondenceonly as a something flowing in by continuity; yea, the merely natural mancannot think of anything separate from the natural; any such thing to himis nothing. Again, these things have not heretofore been seen and known, because everything of religion, that is, everything called spiritual, hasbeen banished from the sight of man by the dogma of the whole Christianworld, that matters theological, that is, spiritual, which councils andcertain leaders have decreed, are to be believed blindly because (as theysay) they transcend the understanding. Some, therefore, have imagined thespiritual to be like a bird flying above the air in an ether to which thesight of the eye does not reach; when yet it is like a bird of paradise, which flies near the eye, even touching the pupil with its beautifulwings and longing to be seen. By the sight of the eye intellectual visionis meant. 

375. The correspondence of the will and understanding with the heart andlungs cannot be abstractly proved, that is, by mere reasonings, but itmay be proved by effects. It is much the same as it is with the causes ofthings which can be seen rationally, yet not clearly except by means ofeffects; for causes are in effects, and by means of effects makethemselves visible; and until causes are thus made visible, the mind isnot assured respecting them. In what follows, the effects of thiscorrespondence will be described. But lest any one should fall into ideasof this correspondence imbibed from hypotheses about the soul, let himfirst read over carefully the propositions in the preceding chapter, asfollows: Love and wisdom, and the will and understanding therefrom, makethe very life of man (n. 363, 365). The life of man is in first principlesin the brains, and in derivatives in the body (n. 365). Such as life isin first principles, such it is in the whole and in every part (n. 366). By means of these first principles life is in the whole from every part, and in every part from the whole (n. 367). Such as the love is, such isthe wisdom, consequently such is the man (n. 368). 

376. It is permitted to introduce here, in the way of evidence, arepresentation of the correspondence of the will and understanding withthe heart and lungs which was seen in heaven among the angels. By awonderful flowing into spiral movements, such as no words can express, the angels formed the likeness of a heart and the likeness of lungs, withall the interior structures therein; and in this they were falling in withthe flow of heaven, for heaven from the inflowing of love and wisdom fromthe Lord strives to come into such forms. They thus represented theconjunction of the heart and lungs, and at the same time the correspondenceof these with the love of the will and with the wisdom of theunderstanding. This correspondence and union they called the heavenlymarriage; saying that in the whole body, and in its several members, organs, and viscera, it is the same as in the things belonging to theheart and lungs; also that where the heart and lungs do not act, each inits turn, there can be no motion of life from any voluntary principle, andno sensation of life from any intellectual principle. 

377. Inasmuch as the correspondence of the heart and lungs With the willand understanding is treated of in what now follows, and upon thiscorrespondence is based that of all parts of the body, namely, the members, the organs of the senses, and the viscera throughout the body, and inasmuchas the correspondence of natural things with spiritual has been heretoforeunknown, and yet is amply shown in two works, one of which treats of Heavenand Hell and the other, the Arcana Coelestia, of the spiritual sense of theWord in Genesis and Exodus, I will here point out what has been written andshown in those two works respecting correspondence. In the work on Heavenand Hell: The correspondence of all things of heaven with all things of man(n. 87-102). The correspondence of all things of heaven with all things onearth (n. 103-115). In the Arcana Coelestia, the work on the spiritualsense of the Word in Genesis and Exodus: The correspondence of the face andits expressions with the affections of the mind (n. 1568, 2988, 2989, 3631, 4796, 4797, 4800, 5165, 5168, 5695, 9306). The correspondence of the body, its gestures and actions, with things intellectual and things voluntary(n. 2988, 3632, 4215). The correspondence of the senses in general (n. 4318-4330). The correspondence of the eyes and of their sight (n. 4403-4420). The correspondence of the nostrils and of smell (n. 4624-4634). The correspondence of the ear, and of hearing (n. 4652-4660). Thecorrespondence of the tongue and of taste (n. 4791-4805). Thecorrespondence of the hands, arms, shoulders and feet (n. 4931-4953). The correspondence of the loins and organs of generation (n. 5050-5062). Thy correspondence of the internal viscera of the body, especially ofthe stomach, thymus gland, the receptacle and ducts of the chyle andlacteals, and of the mesentery (n. 5171-5180, 5181, 5189). Thecorrespondence of the spleen (n. 9698). The correspondence of theperitonaeum, kidneys and bladder (n. 5377-5385). The correspondence ofthe liver, and of the hepatic, cystic and pancreatic ducts (n. 5183-5185). The correspondence of the intestines (n. 5392-5395, 5379). Thecorrespondence of the bones (n. 5560-5564). The correspondence of theskin (n. 5552-5559). The correspondence of heaven with man (n. 911, 1900, 1982, 2996-2998, 3624-3649, 3741-3745, 3884, 4051, 4279, 4403, 4423, 4524, 4525, 6013, 6057, 9279, 9632). All things that exist in the natural worldand in its three kingdoms correspond to all things which appear in thespiritual world (n. 1632, 1831, 1881, 2758, 2990-3003, 3213-3227, 3483, 3624-3649, 4044, 4053, 4116, 4366, 4939, 5116, 5377, 5428, 5477, 8211, 9280). All things that appear in the heavens are correspondences (n. 1521, 1532, 1619-1625, 1807, 1808, 1971, 1974, 1977, 1980, 1981, 2299, 2601, 3213-3226, 3349, 3350, 3475-3585, 3748, 9481, 9570, 9576, 9577). Thecorrespondence of the sense of the letter of the Word and of itsspiritual sense is treated of in the Arcana Coelestia throughout; andon this subject see also the Doctrine of the New Jerusalem concerningthe Sacred Scripture (n. 5-26, 27-65). 

378. (3) The will corresponds to the heart. This can not be seen soclearly taken by itself as when the will is considered in its effects(as was said above). Taken by itself it can be seen by this, that allaffections, which are of love, induce changes in the heart's pulsations, as is evident from the pulse of the arteries, which act synchronouslywith the heart. The heart's changes and pulsations in accordance withthe love's affections are innumerable. Those felt by the finger are onlythat the beats are slow or quick, high or low, weak or strong, regular orirregular, and so on; thus that there is a difference in joy and insorrow, in tranquillity of mind and in wrath, in fearlessness and infear, in hot diseases and in cold, and so on. Because the two motions ofthe heart, systolic and diastolic, change and vary in this manneraccording to the affections of each one's love, many of the ancient andafter them some modern writers have assigned the affections to the heart, and have made the heart their dwelling-place. From this have come intocommon language such expressions as a stout heart, a timid heart, a joyfulheart, a sad heart, a soft heart, a hard heart, a great heart, a weakheart, a whole heart, a broken heart, a heart of flesh, a heart of stone;likewise being gross, or soft, or tender in heart; giving the heart to athing, giving a single heart, giving a new heart, laying up in the heart, receiving in the heart, not reaching the heart, hardening one's heart, afriend at heart; also the terms concord, discord, folly [vecordia], andother similar terms expressive of love and its affections. There are likeexpressions in the Word, because the Word was written by correspondences. Whether you say love or will it is the same, because the will is thereceptacle of love, as was explained above. 

379. It is known that there is vital heat in man and in every livingcreature; but its origin is not known. Every one speaks of it fromconjecture, consequently such as have known nothing of the correspondenceof natural things with spiritual have ascribed its origin, some to thesun's heat, some to the activity of the parts, some to life itself; butas they have not known what life is, they have been content with the merephrase. But any one who knows that there is a correspondence of love andits affections with the heart and its derivations may know that theorigin of vital heat is love. For love goes forth as heat from thespiritual sun where the Lord is, and moreover is felt as heat by theangels. This spiritual heat which in its essence is love, is what inflowsby correspondence into the heart and its blood, and imparts heat to it, and at the same time vivifies it. That a man grows hot, and, as it were, is fired, according to his love and the degree of it, and grows torpidand cold according to its decrease, is known, for it is felt and seen;it is felt by the heat throughout the body, and seen by the flushing ofthe face; and on the other hand, extinction of love is felt by coldnessin the body, and is seen by paleness in the face. Because love is thelife of man, the heart is the first and the last of his life; and becauselove is the life of man, and the soul maintains its life in the body bymeans of the blood, in the Word blood is called the soul (Gen. 9:4;Levit. 17:14). The various meanings of soul will be explained in whatfollows. 

380. The redness, also, of the blood is from the correspondence of theheart and the blood with love and its affection; for in the spiritualworld there are all kinds of colors, of which red and white are thefundamental, the rest deriving their varieties from these and from theiropposites, which are a dusky fire color and black. Red there correspondsto love, and white to wisdom. Red corresponds to love because itoriginates in the fire of the spiritual sun, and white corresponds towisdom because it originates in the light of that sun. And because thereis a correspondence of love with the heart, the blood must needs be red, and reveal its origin. For this reason in the heavens where love to theLord reigns the light is flame-colored, and the angels there are clothedin purple garments; and in the heavens where wisdom reigns the light iswhite, and the angels there are clothed in white linen garments. 

381. The heavens are divided into two kingdoms, one called celestial, theother spiritual; in the celestial kingdom love to the Lord reigns, and inthe spiritual kingdom wisdom from that love. The kingdom where love reignsis called heaven's cardiac kingdom, the one where wisdom reigns is calledits pulmonic kingdom. Be it known, that the whole angelic heaven in itsaggregate represents a single man, and before the Lord appears as a singleman; consequently its heart makes one kingdom and its lungs another. Forthere is a general cardiac and pulmonic movement throughout heaven, and aparticular movement therefrom in each angel. The general cardiac andpulmonic movement is from the Lord alone, because love and wisdom are fromHim alone. For these two movements are in the sun where the Lord is andwhich is from the Lord, and from that in the angelic heavens and in theuniverse. Banish spaces and think of omnipresence, and you will beconvinced that it is so. That the heavens are divided into two kingdoms, celestial and spiritual, see the work on Heaven and Hell (n. 20-28); andthat the whole angelic heaven in the aggregate represents a single man(n. 59-67). 

382. (4) The understanding corresponds to the lungs. This follows fromwhat has been said of the correspondence of the will with the heart; forthere are two things, will and understanding, which reign in the spiritualman, that is, in the mind, and there are two things, heart and lungs, whichreign in the natural man, that is, in the body; and there is correspondence(as was said above) of all things of the mind with all thinks of the body;from which it follows that as the will corresponds to the heart, so theunderstanding corresponds to the lungs. Moreover, that the understandingcorresponds to the lungs any one may observe in himself, both from histhought and from his speech. (1) From thought: No one is able to thinkexcept with the concurrence and concordance of the pulmonary respiration;consequently, when he thinks tacitly he breathes tacitly, if he thinksdeeply he breathes deeply; he draws in the breath and lets it out, contracts and expands the lungs, slowly or quickly, eagerly, gently, orintently, all in conformity to his thought, thus to the influx of affectionfrom love; yea, if he hold the breath entirely he is unable to think, except in his spirit by its respiration, which is not manifestly perceived. (2) From speech: Since not the least vocal sound flows forth from the mouthwithout the concurrent aid of the lungs, - for the sound, which isarticulated into words, all comes forth from the lungs through the tracheaand epiglottis, - therefore, according to the inflation of these bellowsand the opening of the passage the voice is raised even to a shout, andaccording to their contraction it is lowered; and if the passage isentirely closed speech ceases and thought with it. 

383. Since the understanding corresponds to the lungs and thoughttherefrom to the respiration of the lungs, in the Word, "soul" and "spirit"signify the understanding; for example:

 Thou shalt love the Lord thy God with all thy heart and with all thy soul (Matt. 22:37). 

 God will give a new heart and a new spirit (Ezek. 36:26; Psalm 51:10). 

That "heart" signifies the love of the will was shown above; therefore"soul" and "spirit" signify the wisdom of the understanding. That thespirit of God, also called the Holy Spirit, means Divine Wisdom, andtherefore Divine Truth which is the light of men, may be seen in TheDoctrine of the New Jerusalem concerning the Lord (n. 50, 51), therefore, The Lord breathed on His disciples, and said, Receive ye the Holy Spirit (John 20:22);

for the same reason it is said that:

 Jehovah God breathed into the nostrils of Adam the breath of lives, and he was made into a living soul (Gen. 2:7);

also He said to the prophet:

 Prophesy upon the breath, and say unto the wind, Come from the four winds, O breath, and breathe upon these slain, that they may live (Ezek. 37:9);

likewise in other places; therefore the Lord is called "the breath of thenostrils, " and "the breath of life. " Because respiration passes throughthe nostrils, perception is signified by them; and an intelligent man issaid to be keen-scented, and an unintelligent man to be dull-scented. Forthe same reason, spirit and wind in the Hebrew, and in some otherlanguages, are the same word; for the word spirit is derived from a wordthat means breathing; and therefore when a man dies he is said to giveup the ghost [anima]. It is for the same reason that men believe thespirit to be wind, or an airy something like breath breathed out from thelungs, and the soul to be of like nature. From all this it can be seenthat to "love God with all the heart and all the soul" means to love Himwith all the love and with all the understanding, and to "give a new heartand a new spirit" means to give a new will and a new understanding. Because "spirit" signifies understanding, it is said of Bezaleel:

 That he was filled with the spirit of wisdom, of intelligence, and of knowledge (Exod. 31:3);

and of Joshua:

 That he was filled with the spirit of wisdom (Deut. 34:9);

and Nebuchadnezzar says of Daniel:

 That an excellent spirit of knowledge, of intelligence, and of wisdom, was in him (Dan. 5:11, 12, 14);

and it is said in Isaiah:

 They that err in spirit shall learn intelligence (29:24);

likewise in many other places. 

384. Since all things of the mind have relation to the will andunderstanding, and all things of the body to the heart and lungs, thereare in the head two brains, distinct from each other as will andunderstanding are distinct. The cerebellum is especially the organ ofthe will, and the cerebrum of the understanding. Likewise the heart andlungs in the body are distinct from the remaining parts there. They areseparated by the diaphragm, and are enveloped by their own covering, called the pleura, and form that part of the body called the chest. Inthe other parts of the body, called members, organs, and viscera, thereis a joining together of the two, and thus there are pairs; for instance, the arms, hands, loins, feet, eyes, and nostrils; and within the bodythe kidneys, ureters, and testicles; and the viscera which are not inpairs are divided into right and left. Moreover, the brain itself isdivided into two hemispheres, the heart into two ventricles, and thelungs into two lobes; the right of all these having relation to the goodof truth, and the left to the truth of good, or, what is the same, theright having relation to the good of love from which is the truth ofwisdom, and the left having relation to the truth of wisdom which isfrom the good of love. And because the conjunction of good and truth isreciprocal, and by means of that conjunction the two become as it wereone, therefore the pairs in man act together and conjointly in functions, motions, and senses. 

385. (5) By means of this correspondence many arcana relating to the willand understanding, thus also to love and wisdom, may be disclosed. In theworld it is scarcely known what the will is or what love is, for thereason that man is not able, by himself, to love, and from love to will, although he is able as it were by himself to exercise intelligence andthought; just as he is not able of himself to cause the heart to beat, although he is able of himself to cause the lungs to respire. Now becauseit is scarcely known in the world what the will is or what love is, butit is known what the heart and the lungs are, - for these are objects ofsight and can be examined, and have been examined and described byanatomists, while the will and the understanding are not objects of sight, and cannot be so examined - therefore when it is known that thesecorrespond, and by correspondence act as one, many arcana relating tothe will and understanding may be disclosed that could not otherwise bedisclosed; those for instance relating to the conjunction of the willwith the understanding, and the reciprocal conjunction of theunderstanding with the will; those relating to the conjunction of lovewith wisdom, and the reciprocal conjunction of wisdom with love; alsothose relating to the derivation of love into affections, and to theconsociation of affections, to their influx into perceptions andthoughts, and finally their influx according to correspondence into thebodily acts and senses. These and many other arcana may be both disclosedand illustrated by the conjunction of the heart and lungs, and by theinflux of the blood from the heart into the lungs, and reciprocally fromthe lungs into the heart, and therefrom through the arteries into all themembers, organs and viscera of the body. 

386. (6) Man's mind is his spirit, and the spirit is the man, while thebody is an external by means of which the mind or spirit feels and actsin its world. That man's mind is his spirit, and that the spirit is theman, can hardly enter the faith of those who have supposed the spirit tobe wind, and the soul to be an airy something like breath breathed outfrom the lungs. For they say, How can the spirit, when it is spirit, bethe man, and how can the soul, when it is soul, be the man? They thinkin the same way of God because He is called a Spirit. This idea of thespirit and the soul has come from the fact that spirit and wind in somelanguages are the same word; also, that when a man dies, he is said togive up the ghost or spirit; also, that life returns, after suffocationor swooning, when the spirit or breath of the lungs comes back. Becausein these cases nothing but the breath or air is perceived, it is concludedfrom the eye and bodily sense that the spirit and soul of man after deathis not the man. From this corporeal conclusion about the spirit and soul, various hypotheses have arisen, and these have given birth to a beliefthat man after death does not become a man until the day of the lastjudgment, and that meanwhile his spirit remains somewhere or otherawaiting reunion with the body, according to what has been shown in theContinuation concerning the Last Judgment (n. 32-38). Because man's mindis his spirit, the angels, who also are spirits, are called minds. 

387. Man's mind is his spirit, and the spirit is the man, because by themind all things of man's will and understanding are meant, which thingsare in first principles in the brains and in derivatives in the body;therefore in respect to their forms they are all things of man. Thisbeing so, the mind (that is, the will and understanding) impels the bodyand all its belongings at will. Does not the body do whatever the mindthinks and wills? Does not the mind incite the ear to hear, and directthe eye to see, move the tongue and the lips to speak, impel the handsand fingers to do whatever it pleases, and the feet to walk whither itwill? Is the body, then, anything but obedience to its mind; and can thebody be such unless the mind is in its derivatives in the body? Is itconsistent with reason to think that the body acts from obedience simplybecause the mind so wills? in which case they should be two, the one aboveand the other below, one commanding, the other obeying. As this is in noway consistent with reason, it follows that man's life is in its firstprinciples in the brains, and in its derivatives in the body (accordingto what has been said above, n. 365); also that such as life is in firstprinciples, such it is in the whole and in every part (n. 366); and bymeans of these first principles life is in the whole from every part, andin every part from the whole (n. 367). That all things of the mind haverelation to the will and understanding, and that the will and understandingare the receptacles of love and wisdom from the Lord, and that these twomake the life of man, has been shown in the preceding pages. 

388. From what has now been said it can also be seen that man's mind isthe man himself. For the primary texture of the human form, that is, thehuman form itself with each and every thing thereof, is from firstprinciples continued from the brain through the nerves, in the mannerdescribed above. It is this form into which man comes after death, whois then called a spirit or an angel, and who is in all completeness a man, but a spiritual man. The material form that is added and superinduced inthe world, is not a human form by itself, but only by virtue of thespiritual form, to which it is added and superinduced that man may beenabled to perform uses in the natural world, and also to draw to himselfout of the purer substances of the world a fixed containant of spiritualthings, and thus continue and perpetuate life. It is a truth of angelicwisdom that man's mind, not alone in general, but in every particular, isin a perpetual conatus toward the human form, for the reason that God isa Man. 

389. That man may be man there must be no part lacking, either in head orin body, that has existence in the complete man; since there is nothingtherein that does not enter into the human form and constitute it; for itis the form of love and wisdom, and this, in itself considered, is Divine. In it are all terminations of love and wisdom, which in God-Man areinfinite, but in His image, that is, in man, angel, or spirit, are finite. If any part that has existence in man were lacking, there would be lackingsomething of termination from the love and wisdom corresponding to it, whereby the Lord might be from firsts in outmosts with man, and might fromHis Divine Love through His Divine Wisdom provide uses in the createdworld. 

390. (7) The conjunction of man's spirit with his body is by means of thecorrespondence of his will and understanding with his heart and lungs, andtheir separation is from non- correspondence. As it has heretofore beenunknown that man's mind, by which is meant the will and understanding, ishis spirit, and that the spirit is a man; and as it has been unknown thatman's spirit, as well as his body, has a pulse and respiration, it couldnot be known that the pulse and respiration of the spirit in man flow intothe pulse and respiration of his body and produce them. Since, then, man'sspirit, as well as his body, enjoys a pulse and respiration, it followsthat there is a like correspondence of the pulse and respiration of man'sspirit with the pulse and respiration of his body, - for, as was said, hismind is his spirit, - consequently, when the two pairs of motions cease tocorrespond, separation takes place, which is death. Separation or deathensues when from any kind of disease or accident the body comes into sucha state as to be unable to act in unison with its spirit, for thuscorrespondence perishes, and with it conjunction; not, however, whenrespiration alone ceases, but when the heart's pulsation ceases. For solong as the heart is moved, love with its vital heat remains and preserveslife, as is evident in cases of swoon and suffocation, and in the conditionof fetal life in the womb. In a word, man's bodily life depends on thecorrespondence of its pulse and respiration with the pulse and respirationof his spirit; and when that correspondence ceases, the bodily life ceases, and his spirit departs and continues its life in the spiritual world, which is so similar to his life in the natural world that he does not knowthat he has died. Men generally enter the spiritual world two days afterthe death of the body. For I have spoken with some after two days. 

391. That a spirit, as well as a man on earth in the body enjoys a pulseand a respiration, can only be proved by spirits and angels themselves, when privilege is granted to speak with them. This privilege has beengranted to me. When questioned about the matter they declared that theyare just as much men as those in the world are, and possess a body as wellas they, but a spiritual body, and feel the beat of the heart in thechest, and the beat of the arteries in the wrist, just as men do in thenatural world. I have questioned many about the matter, and they all gavelike answer. That man's spirit respires within his body has been grantedme to learn by personal experience. On one occasion angels were allowed tocontrol my respiration, and to diminish it at pleasure, and at length towithdraw it, until only the respiration of my spirit remained, which Ithen perceived by sense. A like experience was granted me when permittedto learn the state of the dying (as may be seen in the work on Heaven andHell, n. 449). I have sometimes been brought into the respiration of myspirit only, which I have then sensibly perceived to be in accord withthe common respiration of heaven. Also many times I have been in a statelike that of angels, and also raised up into heaven to them, and beingthen out of the body in spirit, I talked with angels with a respirationin like manner as in the world. From this and other personal evidence ithas been made clear to me that man's spirit respires, not only in the bodybut also after it has left the body; that the respiration of the spirit isso silent as not to be perceptible to man; and that it inflows into themanifest respiration of the body almost as cause flows into effect, orthought into the lungs and through the lungs into speech. From all thisit is also evident that conjunction of spirit and body in man is by meansof the correspondence of the cardiac and pulmonic movement in both. 

392. These two movements, the cardiac and the pulmonic, derive theirorigin and persistence from this, that the whole angelic heaven, ingeneral and in particular, is in these two movements of life; and thewhole angelic heaven is in these movements because the Lord pours themin from the sun, where He is, and which is from Him; for these twomovements are maintained by that sun from the Lord. It is evident thatsuch is their origin since all things of heaven and all things of theworld depend on the Lord through that sun in a connection, by virtue ofform, like a chain-work from the first to outmosts, also since the lifeof love and wisdom is from the Lord, and all the forces of the universeare from life. That the variation of these movements is according to thereception of love and wisdom, also follows. 

393. More will be said in what follows of the correspondence of thesemovements, as what the nature of that correspondence is in those whorespire with heaven, and what it is in those who respire with hell; alsowhat it is in those who speak with heaven, but think with hell, thus whatit is with hypocrites, flatterers, deceivers, and others. 

394. FROM THE CORRESPONDENCE OF THE HEART WITH THE WILL AND OF THE LUNGSWITH THE UNDERSTANDING, EVERYTHING MAY BE KNOWN THAT CAN BE KNOWN ABOUTTHE WILL AND UNDERSTANDING, OR ABOUT LOVE AND WISDOM, THEREFORE ABOUT THESOUL OF MAN. 

Many in the learned world have wearied themselves with inquiriesrespecting the soul; but as they knew nothing of the spiritual world, or of man's state after death, they could only frame theories, not aboutthe nature of the soul, but about its operation on the body. Of thenature of the soul they could have no idea except as something most purein the ether, and of its containing form they could have no idea exceptas being ethereal. But knowing that the soul is spiritual, they dared notsay much about the matter openly, for fear of ascribing to the soulsomething natural. With this conception of the soul, and yet knowing thatthe soul operates on the body, and produces all things in it that relateto its sensation and motion, they have wearied themselves, as was said, with inquiries respecting the operation of the soul on the body. Thishas been held by some to be effected by influx, and by some to be effectedby harmony. But as this investigation has disclosed nothing in which themind anxious to see the real truth can acquiesce, it has been granted meto speak with angels, and to be enlightened on the subject by their wisdom;the fruits of which are as follows: Man's soul, which lives after death, is his spirit, and is in complete form a man; the soul of this form is thewill and understanding, and the soul of these is love and wisdom from theLord; these two are what constitute man's life, which is from the Lordabove; yet for the sake of man's reception of Him, He causes life to appearas if it were man's; but that man may not claim life for himself as his, and thus withdraw himself from this reception of the Lord, the Lord hasalso taught that everything of love, which is called good, and everythingof wisdom, which is called truth, is from Him, and nothing of these fromman; and as these two are life, that everything of life which is life isfrom Him. 

395. Since the soul in its very esse is love and wisdom, and these two inman are from the Lord, there are created in man two receptacles, which arealso the abodes of the Lord in man; one for love, the other for wisdom, the one for love called the will, the other for wisdom called theunderstanding. Now since Love and Wisdom in the Lord are one distinctly(as may be seen above, n. 17-22), and Divine Love is of His Divine Wisdom, and Divine Wisdom is of His Divine Love (n. 34-39), and since these so goforth from God-Man, that is, from the Lord, therefore these tworeceptacles and abodes of the Lord in man, the will and understanding, areso created by the Lord as to be distinctly two, and yet make one in everyoperation and every sensation; for in these the will and understandingcannot be separated. Nevertheless, to enable man to become a receptacleand an abode of the Lord, it is provided, as necessary to this end, thatman's understanding can be raised above his proper love into some light ofwisdom in the love of which the man is not, and that he can thereby seeand be taught how he must live if he would come also into that higherlove, and thus enjoy eternal happiness. But by the misuse of this powerto elevate the understanding above his proper love, man has subverted inhimself that which might have been the receptacle and abode of the Lord(that is, of love and wisdom from the Lord), by making the will an abodefor the love of self and the world, and the understanding an abode forwhatever confirms those loves. From this it has come that these two abodes, the will and understanding, have become abodes of infernal love, and byconfirmations in favor of these loves, abodes of infernal thought, whichin hell is esteemed as wisdom. 

396. The reason why the love of self and love of the world are infernalloves, and yet man has been able to come into them and thus subvert thewill and understanding within him, is as follows: the love of self andthe love of the world by creation are heavenly loves; for they are lovesof the natural man serviceable to spiritual loves, as a foundation is toa house. For man, from the love of self and the world, seeks the welfareof his body, desires food, clothing, and habitation, is solicitous forthe welfare of his family, and to secure employment for the sake of use, and even, in the interest of obedience, to be honored according to thedignity of the affairs which he administers, and to find delight andrefreshment in worldly enjoyment; yet all this for the sake of the end, which must be use For through these things man is in a state to serve theLord and to serve the neighbor. When, however, there is no love of servingthe Lord and serving the neighbor, but only a love of serving himself bymeans of the world, then from being heavenly that love becomes hellish, for it causes a man to sink his mind and disposition in what is his own, and that in itself is wholly evil. 

397. Now that man may not by the understanding be in heaven while by thewill he is in hell, as is possible, and may thereby have a divided mind, after death everything of the understanding which transcends its own loveis removed; whereby it comes that in everyone the will and understandingfinally make one. With those in heaven the will loves good and theunderstanding thinks truth; but with those in hell the will loves eviland the understanding thinks falsity. The same is true of man in thisworld when he is thinking from his spirit, as he does when alone; yetmany, so long as they are in the body, when they are not alone thinkotherwise. They then think otherwise because they raise theirunderstanding above the proper love of their will, that is, of theirspirit. These things have been said, to make known that the will andunderstanding are two distinct things, although created to act as one, and that they are made to act as one after death, if not before. 

398. Now since love and wisdom, and therefore will and understanding, arewhat are called the soul, and how the soul acts upon the body, and effectsall its operations, is to be shown in what follows, and since this may beknown from the correspondence of the heart with the will, and of the lungswith the understanding, by means of that correspondence what follows hasbeen disclosed:

(1) Love or the will is man's very life. 

(2) Love or the will strives unceasingly towards the human form and allthings of that form. 

(3) Love or the will is unable to effect anything by its human formwithout a marriage with wisdom or the understanding. 

(4) Love or the will prepares a house or bridal chamber for its futurewife, which is wisdom or the understanding. 

(5) Love or the will also prepares all things in its human form, that itmay act conjointly with wisdom or the understanding. 

(6) After the nuptials, the first conjunction is through affection forknowing, from which springs affection for truth. 

(7) The second conjunction is through affection for understanding, fromwhich springs perception of truth. 

(8) The third conjunction is through affection for seeing truth, fromwhich springs thought. 

(9) Through these three conjunctions love or the will is in its sensitivelife and in its active life. 

(10) Love or the will introduces wisdom or the understanding into allthings of its house. 

(11) Love or the will does nothing except in conjunction with wisdom orthe understanding. 

(12) Love or the will conjoins itself to wisdom or the understanding, and causes wisdom or the understanding to be reciprocally conjoined to it. 

(13) Wisdom or the understanding, from the potency given to it by loveor the will, can be elevated, and can receive such things as are of lightout of heaven, and perceive them. 

(14) Love or the will can in like manner be elevated and can perceive suchthings as are of heat out of heaven, provided it loves its consort in thatdegree. 

(15) Otherwise love or the will draws down wisdom or the understandingfrom its elevation, that it may act as one with itself. 

(16) Love or the will is purified by wisdom in the understanding, if theyare elevated together. 

(17) Love or the will is defiled in the understanding and by it, if theyare not elevated together. 

(18) Love, when purified by wisdom in the understanding, becomes spiritualand celestial. 

(19) Love, when defiled in the understanding and by it, becomes naturaland sensual. 

(20) The capacity to understand called rationality, and the capacity toact called freedom, still remain. 

(21) Spiritual and celestial love is love towards the neighbor and loveto the Lord; and natural and sensual love is love of the world and loveof self. 

(22) It is the same with charity and faith and their conjunction as withthe will and understanding and their conjunction. 

399. (1) Love or the will is man's very life. This follows from thecorrespondence of the heart with the will (considered above, n. 378-381). For as the heart acts in the body, so does the will act in the mind; andas all things of the body depend for existence and motion upon the heart, so do all things of the mind depend for existence and life upon the will. It is said, upon the will, but this means upon the love, because the willis the receptacle of love, and love is life itself (see above, n. 1-3), and love, which is life itself, is from the Lord alone. By the heart andits extension into the body through the arteries and veins it can be seenthat love or the will is the life of man, for the reason that things thatcorrespond to each other act in a like manner, except that one is naturaland the other spiritual. How the heart acts in the body is evident fromanatomy, which shows that wherever the heart acts by means of the vesselsput forth from it, everything is alive or subservient to life; but wherethe heart by means of its vessels does not act, everything is lifeless. Moreover, the heart is the first and last thing to act in the body. Thatit is the first is evident from the fetus, and that it is the last isevident from the dying, and that it may act without the cooperation ofthe lungs is evident from cases of suffocation and swooning; from whichit can be seen that the life of the mind depends solely upon the will, in the same way as the substitute life of the body depends on the heartalone; and that the will lives when thought ceases, in the same way asthe heart lives when breathing ceases. This also is evident from thefetus, from the dying, and from cases of suffocation and swooning. Fromwhich it follows that love or the will is man's very life. 

400. (2) Love or the will strives unceasingly towards the human form andall things of that form. This is evident from the correspondence of heartand will. For it is known that all things of the body are formed in thewomb, and that they are formed by means of fibers from the brains andblood vessels from the heart, and that out of these two the tissues ofall organs and viscera are made; from which it is evident that all thingsof man have their existence from the life of the will, which is love, fromtheir first principles, out of the brains, through the fibers; and allthings of his body out of the heart through the arteries and veins. Fromthis it is clearly evident that life (which is love and the willtherefrom), strives unceasingly towards the human form. And as the humanform is made up of all the things there are in man, it follows that loveor the will is in a continual conatus and effort to form all these. Thereis such a conatus and effort towards the human form, because God is a Man, and Divine Love and Divine Wisdom is His life, and from His life iseverything of life. Any one can see that unless Life which is very Manacted into that which in itself is not life, the formation of anythingsuch as exists in man would be impossible, in whom are thousands ofthousands of things that make a one, and that unanimously aspire to animage of the Life from which they spring, that man may become a receptacleand abode of that Life. From all this it can be seen that love, and outof the love the will, and out of the will the heart, strive unceasinglytowards the human form. 

401. (3) Love or the will is unable to effect anything by its human formwithout a marriage with wisdom or the understanding. This also is evidentfrom the correspondence of the heart with the will. The embryo man livesby the heart, not by the lungs. For in the fetus the blood does not flowfrom the heart into the lungs, giving it the ability to respire; but itflows through the foramen ovale into the left ventricle of the heart;consequently the fetus is unable to move any part of its body, but liesenswathed, neither has it sensation, for its organs of sense are closed. So is it with love or the will, from which the fetus lives indeed, thoughobscurely, that is, without sensation or action. But as soon as the lungsare opened, which is the case after birth, he begins to feel and act, andlikewise to will and think. From all this it can be seen, that love or thewill is unable to effect anything by means of its human form without amarriage with wisdom or the understanding. 

402. (4) Love or the will prepares a house or bridal chamber for itsfuture wife, which is wisdom or the understanding. In the created universeand in each of its particulars there is a marriage of good and truth; andthis is so because good is of love and truth is of wisdom, and these twoare in the Lord, and out of Him all things are created. How this marriagehas existence in man can be seen mirrored in the conjunction of the heartwith the lungs; since the heart corresponds to love or good, and the lungsto wisdom or truth (see above, n. 378-381, 382-385). From that conjunctionit can be seen how love or the will betroths to itself wisdom or theunderstanding, and afterwards weds it, that is, enters into a kind ofmarriage with it. Love betroths to itself wisdom by preparing for it ahouse or bridal chamber, and marries it by conjoining it to itself byaffections, and afterwards lives wisely with it in that house. How this iscannot be fully described except in spiritual language, because love andwisdom, consequently will and understanding, are spiritual; and spiritualthings can, indeed, be expressed in natural language, but can be perceivedonly obscurely, from a lack of knowledge of what love is, what wisdom is, what affections for good are, and what affections for wisdom, that is, affections for truth, are. Yet the nature of the betrothal and of themarriage of love with wisdom, or of will with understanding, can be seenby the parallel that is furnished by their correspondence with the heartand lungs. What is true of these is true of love and wisdom, so entirelythat there is no difference whatever except that one is natural and theother spiritual. Thus it is evident from the heart and lungs, that theheart first forms the lungs, and afterwards joins itself to them; it formsthe lungs in the fetus, and joins itself to them after birth. This theheart does in its abode which is called the breast, where the two areencamped together, separated from the other parts of the body by apartition called the diaphragm and by a covering called the pleura. So itis with love and wisdom or with will and understanding. 

403. (5) Love or the will prepares all things in its own human form, thatit may act conjointly with wisdom or the understanding. We say, will andunderstanding, but it is to be carefully borne in mind that the will isthe entire man; for it is the will that, with the understanding, is infirst principles in the brains, and in derivatives in the body, consequently in the whole and in every part (see above, n. 365-367). Fromthis it can be seen that the will is the entire man as regards his veryform, both the general form and the particular form of all parts; and thatthe understanding is its partner, as the lungs are the partner of theheart. Beware of cherishing an idea of the will as something separate fromthe human form, for it is that same form. From this it can be seen notonly how the will prepares a bridal chamber for the understanding, butalso how it prepares all things in its house (which is the whole body)that it may act conjointly with the understanding. This it prepares insuch a way that as each and every thing of the body is conjoined to thewill, so is it conjoined to the understanding; in other words, that aseach and everything of the body is submissive to the will, so is itsubmissive to the understanding. How each and every thing of the body isprepared for conjunction with the understanding as well as with the will, can be seen in the body only as in a mirror or image, by the aid ofanatomical knowledge, which shows how all things in the body are soconnected, that when the lungs respire each and every thing in the entirebody is moved by the respiration of the lungs, and at the same time fromthe beating of the heart. Anatomy shows that the heart is joined to thelungs through the auricles, which are continued into the interiors of thelungs; also that all the viscera of the entire body are joined throughligaments to the chamber of the breast; and so joined that when the lungsrespire, each and all things, in general and in particular, partake ofthe respiratory motion. Thus when the lungs are inflated, the ribs expandthe thorax, the pleura is dilated, and the diaphragm is stretched wide, and with these all the lower parts of the body, which are connected withthem by ligaments therefrom, receive some action through the pulmonicaction; not to mention further facts, lest those who have no knowledgeof anatomy, on account of their ignorance of its terms should be confusedin regard to the subject. Consult any skillful and discerning anatomistwhether all things in the entire body, from the breast down be not sobound together, that when the lungs expand by respiration, each and allof them are moved to action synchronous with the pulmonic action. Fromall this the nature of the conjunction prepared by the will between theunderstanding and each and every thing of the human form is now evident. Only explore the connections well and scan them with an anatomical eye;then, following the connections, consider their cooperation with thebreathing lungs and with the heart; and finally, in thought, substitutefor the lungs the understanding, and for the heart the will, and you willsee. 

404. (6) After the nuptials, the first conjunction is through affectionfor knowing, from which springs affection for truth. By the nuptials ismeant man's state after birth, from a state of ignorance to a state ofintelligence, and from this to a state of wisdom. The first state whichis one of pure ignorance, is not meant here by nuptials, because thereis then no thought from the understanding, and only an obscure affectionfrom the love or will. This state is initiatory to the nuptials. In thesecond state, which belongs to man in childhood, there is, as we know, anaffection for knowing, by means of which the infant child learns to speakand to read, and afterwards gradually learns such things as belong to theunderstanding. That it is love, belonging to the will, that effects this, cannot be doubted; for unless it were effected by love or the will itwould not be done. That every man has, after birth, an affection forknowing, and through that acquires the knowledge by which hisunderstanding is gradually formed, enlarged, and perfected, isacknowledged by every one who thoughtfully takes counsel of experience. It is also evident that from this comes affection for truth; for when man, from affection for knowing, has become intelligent, he is led not so muchby affection for knowing as by affection for reasoning and formingconclusions on subjects which he loves, whether economical or civil ormoral. When this affection is raised to spiritual things, it becomesaffection for spiritual truth. That its first initiatory state wasaffection for knowing, may be seen from the fact that affection for truthis an exalted affection for knowing; for to be affected by truths is thesame as to wish from affection to know them, and when found, to drinkthem in from the joy of affection. 

(7) The second conjunction is through affection for understanding, fromwhich springs perception of truth. This is evident to any one who iswilling by rational insight to examine the matter. From rational insightit is clear that affection for truth and perception of truth are twopowers of the understanding, which in some persons harmonize as one, andin others do not. They harmonize as one in those who wish to perceivetruths with the understanding, but do not in those who only wish to knowtruths. It is also clear that every one is in perception of truth so faras he is in an affection for understanding; for if you take away affectionfor understanding truth, there will be no perception of truth; but givethe affection for understanding truth, and there will be perception oftruth according to the degree of affection for it. No man of sound reasonever lacks perception of truth, so long as he has affection forunderstanding truth. That every man has a capacity to understand truth, which is called rationality, has been shown above. 

(8) The third conjunction is through affection for seeing truth, fromwhich springs thought. That affection for knowing is one thing, affectionfor understanding another, and affection for seeing truth another, or thataffection for truth is one thing, perception of truth another, and thoughtanother, is seen but obscurely by those who cannot perceive the operationsof the mind as distinct, but is seen clearly by those who can. This isobscurely seen by those who do not perceive the operations of the mind asdistinct, because with those who are in affection for truth and inperception of truth, these operations are simultaneous in the thought, andwhen simultaneous they cannot be distinguished. Man is in manifest thoughtwhen his spirit thinks in the body, which is especially the case when heis in company with others; but when he is in affection for understanding, and through that comes into perception of truth, he is then in the thoughtof his spirit, which is meditation. This passes, indeed, into the thoughtof the body, but into silent thought; for it is above bodily thought, andlooks upon what belongs to thought from the memory as below itself, drawing therefrom either conclusions or confirmations. But real affectionfor truth is perceived only as a pressure of will from somethingpleasurable which is interiorly in meditation as its life, and is littlenoticed. From all this it can now be seen that these three, affection fortruth, perception of truth, and thought, follow in order from love, andthat they have existence only in the understanding. For when love entersinto the understanding, which it does when their conjunction isaccomplished, it first brings forth affection for truth, then affectionfor understanding that which it knows, and lastly, affection for seeingin the bodily thought that which it understands; for thought is nothingbut internal sight. It is true that thought is the first to be manifest, because it is of the natural mind; but thought from perception of truthwhich is from affection for truth is the last to be manifest; this thoughtis the thought of wisdom, but the other is thought from the memory throughthe sight of the natural mind. All operations of love or the will notwithin the understanding have relation not to affections for truth, butto affections for good. 

405. That these three from the will's love follow in order in theunderstanding can, indeed, be comprehended by the rational man but yetcannot be clearly seen and thus so proved as to command belief. But aslove that is of the will acts as one with the heart by correspondence, and wisdom that is of the understanding acts as one with the lungs (ashas been shown above) therefore what has been said (in n. 404) aboutaffection for truth, perception of truth, and thought, can nowhere bemore clearly seen and proved than in the lungs and the mechanism thereof. These, therefore, shall be briefly described. After birth, the heartdischarges the blood from its right ventricle into the lungs; and afterpassing through these it is emptied into the left ventricle: thus theheart opens the lungs. This it does through the pulmonary arteries andveins. The lungs have bronchial tubes which ramify, and at length end inair-cells, into which the lungs admit the air, and thus respire. Aroundthe bronchial tubes and their ramifications there are also arteries andveins called the bronchial, arising from the vena azygos or vena cava, and from the aorta. These arteries and veins are distinct from thepulmonary arteries and veins. From this it is evident that the bloodflows into the lungs by two ways, and flows out from them by two ways. This enables the lungs to respire non-synchronously with the heart. Thatthe alternate movements of the heart and the alternate movements of thelungs do not act as one is well known. Now, inasmuch as there is acorrespondence of the heart and lungs with the will and understanding(as shown above), and inasmuch as conjunction by correspondence is ofsuch a nature that as one acts so does the other, it can be seen by theflow of the blood out of the heart into the lungs how the will flows intothe understanding, and produces the results mentioned just above (n. 404)respecting affection for and perception of truth, and respecting thought. By correspondence this and many other things relating to the subject, which cannot be explained in a few words, have been disclosed to me. Whereas love or the will corresponds to the heart, and wisdom or theunderstanding to the lungs, it follows that the blood vessels of theheart in the lungs correspond to affections for truth, and theramifications of the bronchia of the lungs to perceptions and thoughtsfrom those affections. Whoever will trace out all the tissues of thelungs from these origins, and disclose the analogy with the love of thewill and the wisdom of the understanding, will be able to see in a kindof image the things mentioned above (n. 404), and thereby attain to aconfirmed belief. But since a few only are familiar with the anatomicaldetails respecting the heart and lungs, and since confirming a thing bywhat is unfamiliar induces obscurity, I omit further demonstration ofthe analogy. 

406. (9) Through these three conjunctions love or the will is in itssensitive life and in its active life. Love without the understanding, or affection which is of love without thought, which is of theunderstanding, can neither feel nor act in the body; since love withoutthe understanding is as it were blind, and affection without thought isas it were in thick darkness, for the understanding is the light by whichlove sees. The wisdom of the understanding, moreover, is from the lightthat proceeds from the Lord as a sun. Since, then, the will's love, without the light of the understanding, sees nothing and is blind, itfollows that without the light of the understanding even the bodilysenses would be blind and blunted, not only sight and hearing, but theother senses also, - the other senses, because all perception of truthis a property of love in the understanding (as was shown above), and allthe bodily senses derive their perception from their mind's perception. The same is true of every bodily act; for action from love withoutunderstanding is like man's action in the dark, when he does not know whathe is doing; consequently in such action there would be nothing ofintelligence and wisdom. Such action cannot be called living action, foraction derives its esse from love and its quality from intelligence. Moreover, the whole power of good is by means of truth; consequently goodacts in truth, and thus by means of truth; and good is of love, and truthis of the understanding. From all this it can be seen that love or thewill through these three conjunctions (see above, n. 404) is in itssensitive life and in its active life. 

407. That this is so can be proved to the life by the conjunction of theheart with the lungs, because the correspondence between the will andthe heart, and between the understanding and the lungs, is such that justas the love acts with the understanding spiritually, so does the heartact with the lungs naturally: from this, what has been said above can beseen as in an image presented to the eye. That man has neither anysensitive life nor any active life, so long as the heart and the lungsdo not act together, is evident from the state of the fetus or the infantin the womb, and from its state after birth. So long as man is a fetus, that is, in the womb, the lungs are closed, wherefore he has no feelingnor any action; the organs of sense are closed up, the hands are bound, likewise the feet; but after birth the lungs are opened, and as they areopened man feels and acts; the lungs are opened by means of the bloodsent into them from the heart. That man has neither sensitive life noractive life without the co-operation of the heart and the lungs, isevident also in swoons, when the heart alone acts, and not the lungs, for respiration then ceases; in this case there is no sensation and noaction, as is well known. It is the same with persons suffocated, eitherby water or by anything obstructing the larynx and closing the respiratorypassage; it is well-known that the man then appears to be dead, he feelsnothing and does nothing; and yet he is alive in the heart; for he returnsto both his sensitive and his active life as soon as the obstructions tothe lungs are removed. The blood, it is true, circulates in the meantimethrough the lungs, but through the pulmonary arteries and veins, notthrough the bronchial arteries and veins, and these last are what giveman the power of breathing. It is the same with the influx of love intothe understanding. 

408. (10) Love or the will introduces wisdom or the understanding intoall things of its house. By the house of love or the will is meant thewhole man as to all things of his mind; and as these correspond to allthings of the body (as shown above), by the house is meant also the wholeman as to all things of his body, called members, organs, and viscera. That the lungs are introduced into all these things just as theunderstanding is introduced into all things of the mind, can be seen fromwhat has been shown above, namely, that love or the will prepares a houseor bridal chamber for its future wife, which is wisdom or the understanding(n. 402); and that love or the will prepares all things in its own humanform, that is, in its house, that it may act conjointly with wisdom or theunderstanding (n. 403). From what is there said, it is evident that eachand all things in the whole body are so connected by ligaments issuingfrom the ribs, vertebrae, sternum, and diaphragm, and from the peritonaeumwhich depends on these, that when the lungs respire all are likewise drawnand borne along in alternate movements. Anatomy shows that the alternatewaves of respiration even enter into the very viscera to their inmostrecesses; for the ligaments above mentioned cleave to the sheaths of theviscera, and these sheaths, by their extensions, penetrate to theirinnermost parts, as do the arteries and veins also by their ramifications. From this it is evident that the respiration of the lungs is in entireconjunction with the heart in each and every thing of the body; and inorder that the conjunction may be complete in every respect, even theheart itself is in pulmonic motion, for it lies in the bosom of the lungsand is connected with them by the auricles, and reclines upon thediaphragm, whereby its arteries also participate in the pulmonic motion. The stomach, too, is in similar conjunction with the lungs, by thecoherence of its oesophagus with the trachea. These anatomical facts areadduced to show what kind of a conjunction there is of love or the willwith wisdom or the understanding, and how the two in consort are conjoinedwith all things of the mind; for the spiritual and the bodily conjunctionare similar. 

409. (11) Love or the will does nothing except in conjunction with wisdomor the understanding. For as love has no sensitive nor any active lifeapart from the understanding; and as love introduces the understandinginto all things of the mind (as was shown above, n. 407, 408), it followsthat love or the will does nothing except in conjunction with theunderstanding. For what is it to act from love without the understanding?Such action can only be called irrational; for the understanding teacheswhat ought to be done and how it ought to be done. Apart from theunderstanding love does not know this; consequently such is the marriagebetween love and the understanding, that although they are two, they actas one. There is a like marriage between good and truth, for good is oflove and truth is of the understanding. In every particular thing of theuniverse as created by the Lord there is such a marriage, their usehaving relation to good, and the form of their use to truth. From thismarriage it is that in each and every thing of the body there is a rightand a left, the right having relation to the good from which truthproceeds, and the left to truth from good, thus to their conjunction. From this it is that there are pairs in man; there are two brains, twohemispheres of the brain, two ventricles of the heart, two lobes of thelungs, two eyes, ears, nostrils, arms, hands, loins, feet, kidneys, testicles, etc. ; and where there are not pairs, there is a right and aleft side, all this for the reason that good looks to truth that it maytake form, and truth looks to good that it may have being. It is the samein the angelic heavens and in their several societies. On this subjectmore may be seen above (n. 401), where it is shown that love or the willis unable to effect anything by its human form without a marriage withwisdom or the understanding. Conjunction of evil and falsity, which isopposite to the conjunction of good and truth, will be spoken of elsewhere. 

410. (12) Love or the will conjoins itself to wisdom or the understanding, and causes wisdom or the understanding to be reciprocally conjoined to it. That love or the will conjoins itself to wisdom or the understanding isplain from their correspondence with the heart and lungs. Anatomicalobservation shows that the heart is in its life's motion when the lungsare not yet in motion; this it shows by cases of swooning and ofsuffocation, also by the fetus in the womb and the chick in the egg. Anatomical observation shows also that the heart, while acting alone, forms the lungs and so adjusts them that it may carry on respiration inthem; also that it so forms the other viscera and organs that it maycarry on various uses in them, the organs of the face that it may havesensation, the organs of motion that it may act, and the remaining partsof the body that it may exhibit uses corresponding to the affections oflove. From all this it can now for the first time be shown that as theheart produces such things for the sake of the various functions which itis afterwards to discharge in the body, so love, in its receptacle calledthe will, produces like things for the sake of the various affections thatconstitute its form, which is the human form (as was shown above). Now asthe first and nearest of love's affections are affection for knowing, affection for understanding, and affection for seeing what it knows andunderstands, it follows, that for these affections love forms theunderstanding and actually enters into them when it begins to feel andto act and to think. To this the understanding contributes nothing, asis evident from the analogy of the heart and lungs (of which above). Fromall this it can be seen, that love or the will conjoins itself to wisdomor the understanding, and not wisdom or the understanding to love or thewill; also from this it is evident that knowledge, which love acquires toitself by the affection for knowing, and perception of truth, which itacquires by the affection for understanding, and thought which it acquiresby the affection for seeing what it knows and understands, are not of theunderstanding but of love. Thoughts, perceptions, and knowledges therefrom, flow in, it is true, out of the spiritual world, yet they are received notby the understanding but by love, according to its affections in theunderstanding. It appears as if the understanding received them, and notlove or the will, but this is an illusion. It appears also as if theunderstanding conjoined itself to love or the will, but this too, is anillusion; love or the will conjoins itself to the understanding, andcauses the understanding to be reciprocally conjoined to it. Thisreciprocal conjunction is from love's marriage with wisdom, wherefroma conjunction seemingly reciprocal, from the life and consequent powerof love, is effected. It is the same with the marriage of good and truth;for good is of love and truth is of the understanding. Good does everythingand it receives truth into its house and conjoins itself with it so far asthe truth is accordant. Good can also admit truths which are not accordant;but this it does from an affection for knowing, for understanding, and forthinking its own things, whilst it has not as yet determined itself touses, which are its ends and are called its goods. Of reciprocalconjunction, that is, the conjunction of truth with good, there is nonewhatever. That truth is reciprocally conjoined is from the life belongingto good. From this it is that every man and every spirit and angel isregarded by the Lord according to his love or good, and no one accordingto his intellect, or his truth separate from love or good. For man's lifeis his love (as was shown above), and his life is qualified according ashe has exalted his affections by means of truth, that is, according as hehas perfected his affections by wisdom. For the affections of love areexalted and perfected by means of truths, thus by means of wisdom. Thenlove acts conjointly with its wisdom, as though from it; but it acts fromitself through wisdom, as through its own form, and this derives nothingwhatever from the understanding, but everything from a kind ofdetermination of love called affection. 

411. All things that favor it love calls its goods, and all things thatas means lead to goods it calls its truths; and because these are meansthey are loved and come to be of its affection and thus become affectionsin form; therefore truth is nothing else than a form of the affection thatis of love. The human form is nothing else than the form of all theaffections of love; beauty is its intelligence, which it procures foritself through truths received either by sight or by hearing, externaland internal. These are what love disposes into the form of its affections;and these forms exist in great variety; but all derive a likeness fromtheir general form, which is the human. To the love all such forms arebeautiful and lovely, but others are unbeautiful and unlovely. From this, again, it is evident that love conjoins itself to the understanding, andnot the reverse, and that the reciprocal conjunction is also from love. This is what is meant by love or the will causing wisdom or theunderstanding to be reciprocally conjoined to it. 

412. What has been said may be seen in a kind of image and thuscorroborated by the correspondence of the heart with love and of thelungs with the understanding (of which above). For if the heartcorresponds to love, its determinations, which are arteries and veins, correspond to affections, and in the lungs to affections for truth; andas there are also other vessels in the lungs called air vessels, wherebyrespiration is carried on, these vessels correspond to perceptions. Itmust be distinctly understood that the arteries and veins in the lungsare not affections, and that respirations are not perceptions and thoughts, but that they are correspondences, that is, they act correspondently orsynchronously; likewise that the heart and the lungs are not the love andunderstanding, but correspondences: and inasmuch as they arecorrespondences the one can be seen in the other. Whoever from anatomyhas come to understand the whole structure of the lungs can see clearly, when he compares it with the understanding, that the understanding doesnot act at all by itself, does not perceive nor think by itself, but actswholly by affections which are of love. These, in the understanding, arecalled affection for knowing, for understanding, and for seeing truth(which have been treated of above). For all states of the lungs dependon the blood from the heart and from the vena cava and aorta; andrespirations, which take place in the bronchial branches, proceed inaccordance with the state of those vessels; for when the flow of the bloodstops, respiration stops. Much more may be disclosed by comparing thestructure of the lungs with the understanding, to which the lungscorrespond; but as few are familiar with anatomical science, and to tryto demonstrate or prove anything by what is unknown renders it obscure, it is not well to say more on this subject. By what I know of the structureof the lungs I am fully convinced that love through its affections conjoinsitself to the understanding, and that the understanding does not conjoinitself to any affection of love, but that it is reciprocally conjoined bylove, to the end that love may have sensitive life and active life. Butit must not be forgotten that man has a twofold respiration, one of thespirit and another of the body; and that the respiration of the spiritdepends on the fibers from the brains, and the respiration of the bodyon the blood-vessels from the heart, and from the vena cava and aorta. Itis evident, moreover, that thought produces respiration; it is evident, also, that affection, which is of love, produces thought, for thoughtwithout affection is precisely like respiration without a heart, a thingimpossible. From this it is clear that affection, which is of love, conjoins itself to thought, which is of the understanding (as was saidabove), in like manner as the heart does in the lungs. 

413. (13) Wisdom or the understanding, from the potency given to it bylove, can be elevated and can receive such things as are of light outof heaven, and perceive them. That man has the ability to perceive arcanaof wisdom when he hears them, has been shown above in many places. Thiscapacity of man is called rationality. It belongs to every man by creation. It is the capacity to understand things interiorly, and to decide what isjust and right, and what is good and true; and by it man is distinguishedfrom beasts. This, then, is what is meant when it is said, that theunderstanding can be elevated and receive things that are of light out ofheaven, and perceive them. That this is so can also be seen in a kind ofimage in the lungs, for the reason that the lungs correspond to theunderstanding. In the lungs it can be seen from their cellular substance, which consists of bronchial tubes continued down to the minutest air-cells, which are receptacles of air in respirations; these are what the thoughtsmake one with by correspondence. This cell-like substance is such that itcan be expanded and contracted in a twofold mode, in one mode with theheart, in the other almost separate from the heart. In the former, it isexpanded and contracted through the pulmonary arteries and veins, whichare from the heart alone; in the latter, through the bronchial arteriesand veins, which are from the vena cava and aorta, and these vessels areoutside of the heart. This takes place in the lungs for the reason thatthe understanding is capable of being raised above its proper love, whichcorresponds to the heart, and to receive light from heaven. Still, whenthe understanding is raised above its proper love, it does not withdrawfrom it, but derives from it what is called the affection for knowing andunderstanding, with a view to somewhat of honor, glory, or gain in theworld; this clings to every love as a surface, and by it the love shineson the surface; but with the wise, the love shines through. These thingsrespecting the lungs are brought forward to prove that the understandingcan be elevated and can receive and perceive things that are of the lightof heaven; for the correspondence is plenary. To see from correspondenceis to see the lungs from the understanding, and the understanding fromthe lungs, and thus from both together to perceive proof. 

414. (14) Love or the will can in like manner be elevated and can receivesuch things as are of heat out of heaven provided it loves wisdom, itsconsort, in that degree. That the understanding can be elevated into thelight of heaven, and from that light draw forth wisdom, has been shown inthe preceding chapter and in many places above; also that love or the willcan be elevated as well, provided it loves those things that are of thelight of heaven or that are of wisdom, has also been shown in many places. Yet love or the will cannot be thus elevated through anything of honor, glory, or gain as an end, but only through a love of use, thus not forthe sake of self, but for the sake of the neighbor; and because this loveis given only by the Lord out of heaven, and is given by the Lord whenman flees from evils as sins, therefore it is that love or the will canbe elevated by these means, and cannot without these means. But love orthe will is elevated into heaven's heat, while the understanding iselevated into its light. When both are elevated, a marriage of the twotakes place there, which is called celestial marriage, because it is amarriage of celestial love and wisdom; consequently it is said that lovealso is elevated if it loves wisdom, its consort, in that degree. Thelove of wisdom, that is, the genuine love of the human understanding islove towards the neighbor from the Lord. It is the same with light andheat in the world. Light exists without heat and with heat; light iswithout heat in winter time, and with heat in summer time; and when heatis with light all things flourish. The light with man that correspondsto the light of winter is wisdom without its love; and the light with manthat corresponds to the light of summer is wisdom with its love. 

415. This conjunction and disjunction of wisdom and love can be seeneffigied, as it were, in the conjunction of the lungs with the heart. For the heart can be conjoined to the clustering vesicles of the bronchiaby blood sent out from itself, and also by blood sent out not from itselfbut from the vena cava and the aorta. Thereby the respiration of the bodycan be separated from the respiration of the spirit; but when blood fromthe heart alone acts the respirations cannot be separated. Now sincethoughts act as one with respirations by correspondence it is plain, fromthe twofold state of the lungs in respirations, that man is able to thinkand from thoughts to speak and act in one way when in company with others, and to think and from thought to speak and act in another way when not incompany, that is, when he has no fear of loss of reputation; for he canthen think and speak against God, the neighbor, the spiritual things ofthe church, and against moral and civil laws; and he can also act contraryto them, by stealing, by being revengeful, by blaspheming, by committingadultery. But in company with others, where he is afraid of losingreputation, he can talk, preach and act precisely like a spiritual, moral and civil man. From all this it can be seen that love or the willas well as the understanding can be elevated and can receive such thingsas are of the heat or love of heaven, provided it loves wisdom in thatdegree, and if it does not love wisdom, that it can as it were beseparated. 

416. (15) Otherwise love or the will draws down wisdom, or theunderstanding, from its elevation, that it may act as one with itself. There is natural love and there is spiritual love. A man who is in naturaland in spiritual love both at once, is a rational man; but one who is innatural love alone, although able to think rationally, precisely like aspiritual man, is not a rational man; for although he elevates hisunderstanding even to heavenly light, thus to wisdom, yet the things ofwisdom, that is, of heavenly light, do not belong to his love. His love, it is true, effects the elevation, but from desire for honor, glory andgain. But when he perceives that he gains nothing of the kind from thatelevation (as is the case when he thinks with himself from his own naturallove), then he does not love the things of heavenly light or wisdom;consequently he then draws down the understanding from its height, thatit may act as one with himself. For example: when the understanding byits elevation is in wisdom, then the love sees what justice is, whatsincerity is, what chastity is, even what genuine love is. This thenatural love can see by its capacity to understand and contemplate thingsin heavenly light; it can even talk and preach about these and explainthem as at once moral and spiritual virtues. But when the understandingis not elevated, the love, if it is merely natural, does not see thesevirtues, but instead of justice it sees injustice, instead of sinceritydeceit, instead of chastity lewdness, and so on. If it then thinks of thethings it spoke of when its understanding was in elevation, it can laughat them and speak of them merely as serviceable to it in captivating thesouls of men. From all this it can be seen how it is to be understood thatlove, unless it loves wisdom, its consort, in that degree, draws wisdomdown from its elevation, that it may act as one with itself. That love iscapable of elevation if it loves wisdom in that degree, can be seen above(n. 414). 

417. Now as love corresponds to the heart, and the understanding to thelungs, the foregoing statements may be corroborated by theircorrespondence; as, for instance, how the understanding can be elevatedabove its own love even into wisdom; and how, if that love is merelynatural, the understanding is drawn down by it from that elevation. Manhas a twofold respiration; one of the body, the other of the spirit. Thesetwo respirations may be separated and they may be conjoined; with menmerely natural, especially with hypocrites, they are separated, but rarelywith men who are spiritual and sincere. Consequently a merely natural manand hypocrite, whose understanding has been elevated, and in whose memorytherefore various things of wisdom remain, can talk wisely in company bythought from the memory; but when not in company, he does not think fromthe memory, but from his spirit, thus from his love. He also respires inlike manner, inasmuch as thought and respiration act correspondently. Thatthe structure of the lungs is such that they can respire both by bloodfrom the heart and by blood from outside of the heart has been shown above. 

418. It is the common opinion that wisdom makes the man; therefore when anyone is heard to talk and teach wisely he is believed to be wise; yea, hehimself believes it at the time, because when he talks or teaches incompany he thinks from the memory, and if he is a merely natural man, from the surface of his love, which is a desire for honor, glory, andgain; but when the same man is alone he thinks from the more inward loveof his spirit, and then not wisely, but sometimes insanely. From all thisit can be seen that no one is to be judged of by wise speaking, but by hislife; that is, not by wise speaking separate from life, but by wisespeaking conjoined to life. By life is meant love. That love is the lifehas been shown above. 

419. (16) Love or the will is purified in the understanding, if they areelevated together. From birth man loves nothing but self and the world, for nothing else appears before his eyes, consequently nothing elseoccupies his mind. This love is corporeal-natural, and may be calledmaterial love. Moreover, this love has become impure by reason of theseparation of heavenly love from it in parents. This love could not beseparated from its impurity unless man had a power to raise hisunderstanding into the light of heaven, and to see how he ought to livein order that his love, as well as his understanding, may be elevatedinto wisdom. By means of the understanding, love, that is, the man, seeswhat the evils are that defile and corrupt the love; he also sees that ifhe flees from those evils as sins and turns away from them, he loves thethings that are opposite to those evils; all of which are heavenly. Thenalso he perceives the means by which he is enabled to flee from and turnaway from those evils as sins. This the love, that is, the man, sees, bythe exercise of his power to elevate his understanding into the light ofheaven, which is the source of wisdom. Then so far as love gives heaventhe first place and the world the second, and at the same time gives theLord the first place and self the second, so far love is purged of itsuncleanness and is purified; in other words, is raised into the heat ofheaven, and conjoined with the light of heaven in which the understandingis; and the marriage takes place that is called the marriage of good andtruth, that is, of love and wisdom. Any one can comprehend intellectuallyand see rationally, that so far as he flees from and turns away from theftand cheating, so far he loves sincerity, rectitude and justice; so far ashe flees and turns away from revenge and hatred, so far he loves theneighbor; and so far as he flees and turns away from adulteries, so farhe loves chastity; and so on. And yet scarcely any one knows what thereis of heaven and the Lord in sincerity, rectitude, justice, love towardsthe neighbor, chastity, and other affections of heavenly love, until hehas removed their opposites. When he has removed the opposites, then heis in those affections, and therefrom recognizes and sees them. Previouslythere is a kind of veil interposed, that does, indeed, transmit to lovethe light of heaven; yet inasmuch as the love does not in that degree loveits consort, wisdom, it does not receive it, yea, may even contradict andrebuke it when it returns from its elevation. Still man flatters himselfthat the wisdom of his understanding may be made serviceable as a meansto honor, glory, or gain. Then man gives self and the world the firstplace, and the Lord and heaven the second, and what has the second placeis loved only so far as it is serviceable, and if it is not serviceableit is disowned and rejected; if not before death, then after it. Fromall this the truth is now evident, that love or the will is purified inthe understanding if they are elevated together. 

420. The same thing is imaged in the lungs, whose arteries and veinscorrespond to the affections of love, and whose respirations correspondto the perceptions and thoughts of the understanding, as has been saidabove. That the heart's blood is purified of undigested matters in thelungs, and nourishes itself with suitable food from the inhaled air, isevident from much observation. (1) That the blood is purified of undigestedmatter in the lungs, is evident not only from the influent blood, whichis venous, and therefore filled with the chyle collected from food anddrink, but also from the moisture of the outgoing breath and from itsodor as perceived by others, as well as from the diminished quantity ofthe blood flowing back into the left ventricle of the heart. (2) That theblood nourishes itself with suitable food from the inhaled air is evidentfrom the immense volumes of odors and exhalations continually flowingforth from fields, gardens, and woods; from the immense supply of saltsof various kinds in the water that rises from the ground and from riversand ponds, and from the immense quantity of exhalations and effluvia fromhuman beings and animals with which the air is impregnated. That thesethings flow into the lungs with the inhaled air is undeniable: it istherefore undeniable also that from them the blood draws such things asare useful to it; and such things are useful as correspond to theaffections of its love. For this reason there are, in the vesicles orinnermost recesses of the lungs, little veins in great abundance withtiny mouths that absorb these suitable matters; consequently, the bloodthat flows back into the left ventricle of the heart is changed intoarterial blood of brilliant hue. These facts prove that the blood purifiesitself of heterogeneous things and nourishes itself with homogeneousthings. That the blood in the lungs purifies and nourishes itselfcorrespondently to the affections of the mind is as yet unknown; but inthe spiritual world it is very well known, for angels in the heavens finddelight only in the odors that correspond to the love of their wisdom, while the spirits in hell find delight only in the odors that correspondto a love opposed to wisdom; these are foul odors, but the former arefragrant. It follows that men in the world impregnate their blood withsimilar things according to correspondence with the affections of theirlove; for what the spirit of a man loves, his blood according tocorrespondence craves and by respiration attracts. From thiscorrespondence it results that man as regards his love is purified if heloves wisdom, and is defiled if he does not love it. Moreover, allpurification of man is effected by means of the truths of wisdom, and allpollution of man is effected by means of falsities that are opposite tothe truths of wisdom. 

421. (17) Love or the will is defiled in the understanding and by it, ifthey are not elevated together. This is because love, if not elevated, remains impure (as stated above, n. 419, 420); and while it remains impureit loves what is impure, such as revenges, hatreds, deceits, blasphemes, adulteries, for these are then its affections that are called lusts, andit rejects what belongs to charity, justice, sincerity, truth, andchastity. Love is said to be defiled in the understanding, and by it; inthe understanding, when love is affected by these impure things; by theunderstanding, when love makes the things of wisdom to become its servants, and still more when it perverts, falsifies, and adulterates them. Of thecorresponding state of the heart, or of its blood in the lungs, there isno need to say more than has been said above (n. 420), except that insteadof the purification of the blood its defilement takes place; and insteadof the nutrition of the blood by fragrant odors its nutrition is effectedby stenches, precisely as it is respectively in heaven and in hell. 

422. (18) Love, when purified by wisdom in the understanding, becomesspiritual and celestial. Man is born natural, but in the measure in whichhis understanding is raised into the light of heaven, and his loveconjointly is raised into the heat of heaven, he becomes spiritual andcelestial; he then becomes like a garden of Eden, which is at once invernal light and vernal heat. It is not the understanding that becomesspiritual and celestial, but the love; and when the love has so become, it makes its consort, the understanding, spiritual and celestial. Lovebecomes spiritual and celestial by a life according to the truths ofwisdom which the understanding teaches and requires. Love imbibes thesetruths by means of its understanding, and not from itself; for love cannotelevate itself unless it knows truths, and these it can learn only by meansof an elevated and enlightened understanding; and then so far as it lovestruths in the practice of them so far it is elevated; for to understand isone thing and to will is another; or to say is one thing and to do isanother. There are those who understand and talk about the truths ofwisdom, yet neither will nor practise them. When, therefore, love putsin practice the truths of light which it understands and speaks, it iselevated. This one can see from reason alone; for what kind of a man ishe who understands the truths of wisdom and talks about them while helives contrary to them, that is, while his will and conduct are opposedto them? Love purified by wisdom becomes spiritual and celestial, for thereason that man has three degrees of life, called natural, spiritual, andcelestial (of which in the Third Part of this work), and he is capable ofelevation from one degree into another. Yet he is not elevated by wisdomalone, but by a life according to wisdom, for a man's life is his love. Consequently, so far as his life is according to wisdom, so far he loveswisdom; and his life is so far according to wisdom as he purifies himselffrom uncleannesses, which are sins; and so far as he does this does helove wisdom. 

423. That love purified by the wisdom in the understanding becomesspiritual and celestial cannot be seen so clearly by their correspondencewith the heart and lungs, because no one can see the quality of the bloodby which the lungs are kept in their state of respiration. The blood mayabound in impurities, and yet not be distinguishable from pure blood. Moreover, the respiration of a merely natural man appears the same as therespiration of a spiritual man. But the difference is clearly discernedin heaven, for there every one respires according to the marriage of loveand wisdom; therefore as angels are recognized according to that marriage, so are they recognized according to their respiration. For this reason itis that when one who is not in that marriage enters heaven, he is seizedwith anguish in the breast, and struggles for breath like a man in theagonies of death; such persons, therefore throw themselves headlong fromthe place, nor do they find rest until they are among those who are in arespiration similar to their own; for then by correspondence they are insimilar affection, and therefore in similar thought. From all this it canbe seen that with the spiritual man it is the purer blood, called by somethe animal spirit, which is purified; and that it is purified so far asthe man is in the marriage of love and wisdom. It is this purer bloodwhich corresponds most nearly to that marriage; and because this bloodinflows into the blood of the body, it follows that the latter blood isalso purified by means of it. The reverse is true of those in whom loveis defiled in the understanding. But, as was said, no one can test thisby any experiment on the blood; but he can by observing the affections oflove, since these correspond to the blood. 

424. (19) Love, when defiled in the understanding and by it, becomesnatural, sensual, and corporeal. Natural love separated from spirituallove is the opposite of spiritual love; because natural love is love ofself and of the world, and spiritual love is love to the Lord and love tothe neighbor; and love of self and the world looks downward and outward, and love to the Lord looks upward and inward. Consequently when naturallove is separated from spiritual love it cannot be elevated above what isman's own, but remains immersed in it, and so far as it loves it, is gluedto it. Then if the understanding ascends, and sees by the light of heavensuch things as are of wisdom, this natural love draws down such wisdom, and joins her to itself in what is its own; and there either rejects thethings of wisdom or falsifies them or encircles itself with them, that itmay talk about them for reputation's sake. As natural love can ascend bydegrees and become spiritual and celestial, in the same way it can descendby degrees and become sensual and corporeal, and it does descend so far asit loves dominion from no love of use, but solely from love of self. It isthis love which is called the devil. Those who are in this love are ableto speak and act in the same manner as those who are in spiritual love;but they do this either from memory or from the understanding elevated byitself into the light of heaven. Nevertheless, what they say and do iscomparatively like fruit that appears beautiful on the surface but iswholly rotten within; or like almonds which from the shell appear soundbut are wholly worm-eaten within. These things in the spiritual world arecalled fantasies, and by means of them harlots, there called sirens, makethemselves appear handsome, and adorn themselves with beautiful garments;but when the fantasy is dissipated the sirens appear like ghosts, and arelike devils who make themselves angels of light. For when that corporeallove draws its understanding down from its elevation, as it does whenman is alone and thinks from his own love, then he thinks against God infavor of nature, against heaven in favor of the world, and against thetruths and goods of the church in favor of the falsities and evils of hell;thus against wisdom. From this the character of those who are calledcorporeal men can be seen: for they are not corporeal in understanding, but corporeal in love; that is, they are not corporeal in understandingwhen they converse in company, but are so when they hold converse withthemselves in spirit; and being such in spirit, therefore after death theybecome, both in love and in understanding, spirits that are calledcorporeal. Those who in the world had been in a supreme love of rulingfrom the love of self, and had also surpassed others in elevation ofunderstanding, then appear in body like Egyptian mummies, and in mindgross and silly. Who in the world at the present day is aware that thislove in itself is of such a nature? Yet a love of ruling from love of useis possible, but only from love of use for the sake of the common good, not for the sake of self. It is difficult, however, for man to distinguishthe one love from the other, although the difference between them is likethat between heaven and hell. The differences between these two loves ofruling may be seen in the work on Heaven and Hell (n. 551-565). 

425. (20) The capacity to understand called rationality and the capacityto act called freedom, still remain. These two capacities belonging toman have been treated of above (n. 264-267). Man has these two capacitiesthat he may from being natural become spiritual, that is, may beregenerated. For, as was said above, it is man's love that becomesspiritual, and is regenerated; and it cannot become spiritual or beregenerated unless it knows, by means of its understanding, what evil isand what good is, and therefore what truth is and what falsity is. Whenit knows this it can choose either one or the other; and if it choosesgood it can, by means of its understanding, be instructed about the meansby which to attain to good. All the means by which man is enabled toattain good are provided. It is by rationality that man is able to knowand understand these means, and by freedom that he is able to will andto do them. There is also a freedom to will to know, to understand, andto think these means. Those who hold from church doctrine that thingsspiritual or theological transcend the understanding, and are thereforeto be believed apart from the understanding know nothing of thesecapacities called rationality and freedom. These cannot do otherwisethan deny that there is a capacity called rationality. Those, too, whohold from church doctrine that no one is able to do good from himself, and consequently that good is not to be done from any will to be saved, cannot do otherwise than deny, from a principle of religion, the existenceof both these capacities which belong to man. Therefore, those who haveconfirmed themselves in these things, after death, in agreement with theirfaith, are deprived of both these capacities; and in place of heavenlyfreedom, in which they might have been, are in infernal freedom, and inplace of angelic wisdom from rationality, in which they might have been, are in infernal insanity; and what is wonderful, they claim that boththese capacities have place in doing what is evil and thinking what isfalse, not knowing that the exercise of freedom in doing what is evilis slavery, and that the exercise of the reason to think what is falseis irrational. But it is to be carefully noted that these capacities, freedom and rationality, are neither of them man's, but are of the Lordin man, and that they cannot be appropriated to man as his; nor indeed, can they be given to man as his, but are continually of the Lord in man, and yet are never taken away from man; and this because without them mancannot be saved, for without them he cannot be regenerated (as has beensaid above). For this reason man is instructed by the church that fromhimself he can neither think what is true nor do what is good. Butinasmuch as man perceives no otherwise than that he thinks from himselfwhat is true and does from himself what is good, it is very evident thathe ought to believe that he thinks as if from himself what is true, anddoes as if from himself what is good. For if he does not believe this, either he does not think what is true nor do what is good, and thereforehas no religion, or he thinks what is true and does what is good fromhimself, and thus ascribes to himself that which is Divine. That manought to think what is true and do good as if from himself, may be seenin the Doctrine of Life for the New Jerusalem, from beginning to end. 

426. (21) Spiritual and celestial love is love toward the neighbor andlove to the Lord; and natural and sensual love is love of the world andlove of self. By love toward the neighbor is meant the love of uses, andby love to the Lord is meant the love of doing uses (as has been shownbefore). These loves are spiritual and celestial, because loving uses anddoing them from a love of them, is distinct from the love of what is man'sown; for whoever loves uses spiritually looks not to self, but to othersoutside of self for whose good he is moved. Opposed to these loves are theloves of self and of the world, for these look to uses not for the sake ofothers but for the sake of self; and those who do this invert Divineorder, and put self in the Lord's place, and the world in the place ofheaven; as a consequence they look backward, away from the Lord and awayfrom heaven, and looking backward away from these is looking to hell. (More about these loves may be seen above, n. 424. ) Yet man does not feeland perceive the love of performing uses for the sake of uses as he feelsand perceives the love of performing uses for the sake of self;consequently when he is performing uses he does not know whether he isdoing them for the sake of uses or for the sake of self. But let him knowthat he is performing uses for the sake of uses in the measure in whichhe flees from evils; for so far as he flees from evils, he performs usesnot for himself, but from the Lord. For evil and good are opposites; sofar as one is not in evil he is in good. No one can be in evil and in goodat the same time, because no one can serve two masters at the same time. All this has been said to show that although man does not sensiblyperceive whether the uses which he performs are for the sake of use orfor the sake of self, that is, whether the uses are spiritual or merelynatural, still he can know it by this, whether or not he considers evilsto be sins. If he regards them as sins, and for that reason abstains fromdoing them, the uses which he does are spiritual. And when one who doesthis flees from sins from a feeling of aversion, he then begins to havea sensible perception of the love of uses for the sake of uses, and thisfrom spiritual enjoyment in them. 

427. (22) It is the same with charity and faith and their conjunction aswith the will and understanding and their conjunction. There are twoloves, according to which the heavens are distinct, celestial love andspiritual love. Celestial love is love to the Lord, and spiritual loveis love towards the neighbor. These loves are distinguished by this, thatcelestial love is the love of good, and spiritual love the love of truth;for those who are in celestial love perform uses from love of good, andthose in spiritual love from love of truth. The marriage of celestial loveis with wisdom, and the marriage of spiritual love with intelligence; forit is of wisdom to do good from good, and it is of intelligence to do goodfrom truth, consequently celestial love does what is good, and spirituallove does what is true. The difference between these two loves can bedefined only in this way, that those who are in celestial love have wisdominscribed on their life, and not on the memory, for which reason they donot talk about Divine truths, but do them; while those who are in spirituallove have wisdom inscribed on their memory, therefore they talk aboutDivine truths, and do them from principles in the memory. Because thosewho are in celestial love have wisdom inscribed on their life, theyperceive instantly whether whatever they hear is true or not; and whenasked whether it is true, they answer only, It is, or It is not. These arethey who are meant by the words of the Lord:

 Let your speech be Yea, yea, Nay, nay (Matt. 5:37). 

And because they are such, they are unwilling to hear anything aboutfaith, saying, What is faith? is it not wisdom? and what is charity? isit not doing ? And when told that faith is believing what is notunderstood, they turn away, saying, The man is crazy. These are they whoare in the third heaven, and who are the wisest of all. Such have theybecome who in the world have applied the Divine truths which they haveheard immediately to the life by turning away from evils as infernal, andworshiping the Lord alone. These, since they are in innocence, appear toothers as infants; and since they never talk about the truths of wisdomand there is nothing of pride in their discourse, they also appear simple. Nevertheless, when they hear any one speaking, they perceive from the toneall things of his love, and from the speech all things of his intelligence. These are they who are in the marriage of love and wisdom from the Lord;and who represent the heart region of heaven, mentioned above. 

428. Those, however, who are in spiritual love, which is love towards theneighbor, do not have wisdom inscribed on their life, but intelligence;for it is of wisdom to do good from affection for good, while it is ofintelligence to do good from affection for truth (as has been said above). Neither do these know what faith is. When faith is mentioned theyunderstand truth, and when charity is mentioned they understand doing thetruth; and when told that they must believe, they call it empty talk, andask, Who does not believe what is true? This they say because they seetruth in the light of their own heaven; therefore, to believe what they donot see they call either simplicity or foolishness. These are they whoconstitute the lung region of heaven, also mentioned above. 

429. But those who are in spiritual-natural love have neither wisdom norintelligence inscribed on their life, but only something of faith out ofthe Word, so far as this has been conjoined with charity. Inasmuch asthese do not know what charity is, or whether faith be truth, they cannotbe among those in the heavens who are in wisdom and intelligence, butamong those who are in knowledge only. Yet such of them as have fled fromevil as sins are in the outmost heaven, and are in a light there like thelight of the moon by night; while those who have not confirmed themselvesin a faith in what is unknown, but have cherished a kind of affection fortruth are instructed by angels, and according to their reception of truthsand a life in agreement therewith, are raised into the societies of thosewho are in spiritual love and therefore in intelligence. Those becomespiritual, the rest becoming spiritual-natural. But those who have livedin faith separate from charity are removed, and sent away into deserts, because they are not in any good, thus not in any marriage of good andtruth, in which all are who are in the heavens. 

430. All that has been said of love and wisdom in this Part may be saidof charity and faith, if by charity spiritual love is understood, and byfaith the truth whereby there is intelligence. It is the same whether theterms will and understanding, or love and intelligence be used, since thewill is the receptacle of love, and the understanding of intelligence. 

431. To this I will add the following notable experience:-In heaven allwho perform uses from affection for use, because of the communion in whichthey live are wiser and happier than others; and with them performing usesis acting sincerely, uprightly, justly, and faithfully in the work properto the calling of each. This they call charity; and observances pertainingto worship they call signs of charity, and other things they callobligations and favors; saying that when one performs the duties of hiscalling sincerely, uprightly, justly, and faithfully, the good of thecommunity is maintained and perpetuated, and that this is to "be in theLord, " because all that flows in from the Lord is use, and it flows infrom the parts into the community, and flows out from the community tothe parts. The parts there are angels, and the community is a society ofthem. 

432. WHAT MAN'S BEGINNING IS FROM CONCEPTION. 

What man's beginning or primitive form is in the womb after conception noone can know, because it cannot be seen; moreover, it is made up ofspiritual substance, which is not visible by natural light. Now becausethere are some in the world who are eager to investigate even the primitiveform of man, which is seed from the father, from which conception iseffected, and because many of these have fallen into the error of thinkingthat man is in his fullness from his first, which is the rudiment, and isafterwards perfected by growth, it has been disclosed to me what thatrudiment or first is in its form. It has been disclosed to me by angels, to whom it was revealed by the Lord; and because they had made it a partof their wisdom, and it is the joy of their wisdom to communicate to otherswhat they know, permission having been granted, they presented before myeyes in the light of heaven a type of man's initial form, which was asfollows: There appeared as it were a tiny image of a brain with a delicatedelineation of something like a face in front, with no appendage. Thisprimitive form in the upper convex part was a structure of contiguousglobules or spherules, and each spherule was a joining together of thosemore minute, and each of these in like manner of those most minute. It wasthus of three degrees. In front, in the flat part, a kind of delineationappeared for a face. The convex part was covered round about with a verydelicate skin or membrane which was transparent. The convex part, whichwas a type of the brain in least forms, was also divided into two beds, as it were, just as the brain in its larger form is divided intohemispheres. It was told me that the right bed was the receptacle of love, and the left the receptacle of wisdom; and that by wonderful interweavingsthese were like consorts and partners. It was further shown in the lightof heaven, which fell brightly on it, that the structure of this littlebrain within, as to position and movement, was in the order and form ofheaven, and that its outer structure was in direct opposition to thatorder and form. After these things were seen and pointed out, the angelssaid that the two interior degrees, which were in the order and form ofheaven, were the receptacles of love and wisdom from the Lord; and thatthe exterior degree, which was in direct opposition to the order and formof heaven, was the receptacle of hellish love and insanity; for the reasonthat man, by hereditary corruption, is born into evils of every kind, andthese evils reside there in the outermosts; and that this corruption isnot removed unless the higher degrees are opened, which, as was said, arethe receptacles of love and wisdom from the Lord. And as love and wisdomare very man, for love and wisdom in their essence are the Lord, and thisprimitive form of man is a receptacle, it follows that in that primitiveform there is a continual effort towards the human form, which also itgradually assumes.